The Blessing of GOD.
NUMB. VI. 22-27.
We have already seen the grace of GOD making provision that His people,
who had lost the privilege of priestly service, might draw near to Him
by Nazarite separation and consecration. And not as the offence was the
free gift: those who had forfeited the privilege of priestly service
were the males only, but women and even children might be Nazarites;
whosoever desired was free to come, and thus draw near to GOD.
We now come to the concluding verses of Numb. vi, and see in them one of
the fullest forms of benediction to be found in the whole Word of GOD.
The thought naturally arises,
WHY IS IT FOUND HERE?
And the reply is twofold. There is the Divine side. Flowing from GOD'S
heart of love first came the _privilege_ of Nazarite consecration; and
then, by the _act_ of consecration, His loving heart is so gladdened
that it further overflows in these rich benedictions.
Looking, on the other hand, at the human side, we may learn that the
soul which is fully consecrated _always_ receives the blessing of GOD.
Where that blessing is not enjoyed, there is always something unreal or
defective in the consecration. It may be that we have separated
ourselves to carry out _our own will, or thought, or plan of service_,
instead of surrendering ourselves and _our_ will, to learn and to do
_His_ will. But it is real consecration _to GOD_ that puts us into the
position in which He can pour out His richest blessings upon us.
The prodigal was a son of the father all the time; but when he preferred
_his_ will to the will of his father, _his_ way to the way of his
father, _his_ management of his share in the property to his father's
management, it issued but in ruin and misery--in hunger and nakedness
and shame. The fact that he was a son was of no avail to him in the "far
country," in the place of self-will and self-management. But as soon as
he arose, and with true repentance and submission came back to the
father's house, willing to serve, and to do his father's will, he found
himself restored to his father's heart, and to all the privileges of
sonship: the fatted calf was killed, the best robe was put upon him,
once more he had shoes on his feet and a ring on his hand, and joy and
gladness filled the home.
How many Christians there are who, in their self-will and attempted
self-management, find themselves day by day full of sorrow, or full of
care. Trying to keep themselves they are not kept; trying to be happy
they are often unhappy; trying to succeed they fail; and they can but
confess that their life is very different from that ideal life described
in Ps. lxxxix. 15-18:
"Blessed is the people that know the joyful sound:
They shall walk, O LORD, in the light of Thy countenance.
In Thy Name shall they rejoice all the day:
And in Thy righteousness shall they be exalted.
For Thou art the glory of their strength;
And in Thy favour our horn shall be exalted.
For the LORD is our defence;
And the HOLY ONE of Israel is our KING."
Instead of this many practically know very little of peace "which
passeth all understanding," of joy that is literally "unspeakable";
adjectives far more moderate would be found strong enough to express all
_they_ know of oft-troubled peace and intermittent satisfaction and
happiness. Many there are who fail to see that there can be but one
lord, and that those who do not make GOD _Lord of all_ do not make Him
_Lord at all_. The slightest reservation in our consecration shows that
we hold ourselves _as our own_, and consequently at liberty to give Him
as much or as little as we think fit. If we recognize Him as LORD and
MASTER, we have nothing to withhold, and nothing of our own, for we, and
all we have, are already His. But then, in return, all He has, and all
He is, become ours. Oh! blessed PORTION! Who would not wish henceforth
to have no private property in himself--in his members--in his
possessions--in his family--in his affections; but, in fullest
consecration, to acknowledge and recognize GOD'S right and to be no
longer a robber of GOD?
_"And the LORD spake unto Moses, saying, Speak unto Aaron and unto
his sons, saying, On this wise ye shall bless the children of Israel
... And they shall put My Name upon the children of Israel; and I
will bless them."_
Here we have the blessing that GOD _delights_ to give to those who have
dedicated themselves and their all to Him. Before considering it in
detail, let us notice, first, how spontaneous and unsought is this
blessing from GOD--the LORD _commanded_ Aaron and his sons to bless
Israel, to put His Name upon them; and declared His own unalterable
purpose, "I _will_ bless them." And then, let us ask ourselves the
question, what is
THE REAL MEANING OF BLESSING?
We frequently use the word so vaguely as to lose much of its
preciousness, and to overlook the primary meaning in some of its
secondary significations. For instance, we use it frequently as a
synonym of praise, and in speaking of blessing GOD, we think of praising
Him. But blessing does not merely mean praise, for GOD blesses us.
Again, sometimes we use it for some gracious gift, as when we speak of
the blessing of peace or of plenty. But blessing does not only signify
gift, for when we bless GOD we do not give to Him peace or plenty.
Blessing is _the moving of the heart towards an object of affection and
complacency_. The out-going of the heart is naturally _accompanied_ by
gift or ascription, as the case may be. When our hearts bless the LORD,
we sing a song of praise to Him for the great love wherewith He hath
loved us; but the blessing is not the song--it is the feeling that
prompts it. When the LORD blesses His people with peace and plenty, it
is His open Heart that moves His loving Hand.
Again, blessing is always accompanied with joy; it _is_ a joy, and it
_gives_ joy, both to the giver and the receiver. A little child playing
with his toys may be both happy and satisfied. But it hears the mother's
footsteps, it sees the mother open the door, and instantly the toys are
dropped and forgotten; the little arms are stretched out, and the
little feet are running to meet the welcome mother. Nor is this all; the
great, motherly arms are as quickly stretched forth towards the child,
and with longer steps the mother hastens to meet the little one, and
clasps it to her bosom, the loving little arms entwining themselves
around her neck.
But whose heart is the more glad? The little one's heart is _full_; and
the mother's heart is also _full_; but her capacity is greater, and so
her joy is deeper. And is not this true of our HEAVENLY FATHER? When His
heart blesses ours, and ours blesses HIM, _we_ are full of joy; but His
heart is infinitely greater than ours, and His joy in His people as far
exceeds all their joy in Him, as the infinite exceeds the finite.
Let us always remember in connection with blessing that the deep
heart-feeling is the primary thought. "Bless the LORD, O my _soul_; and
all that is _within me_, bless His holy Name." The praise of the lip may
be insincere; the blessing of the heart cannot be.
THE THREE-FOLD BENEDICTION: verses 24-26.
_"The LORD bless thee, and keep thee:_
_"The LORD make His face shine upon thee, and be gracious unto
thee:_
_"The LORD lift up His countenance upon thee, and give thee
peace."_
We have dwelt upon the meaning of blessing--the moving of the heart
towards an object of affection and complacency, and noticed that this is
naturally accompanied by gift or ascription, as the case may be. When
love overflows, loving words, loving embraces, or loving gifts
instinctively follow.
In the light of the fuller revelation of the New Testament we can
scarcely fail to see in this three-fold benediction the overflow in
blessing of the FATHER, of the SON, and of the SPIRIT; and we may read
it as follows:--
"JEHOVAH, THE FATHER, BLESS THEE, AND KEEP THEE:
"JEHOVAH, THE SON, THE BRIDEGROOM, MAKE HIS FACE SHINE UPON THEE,
AND BE GRACIOUS UNTO THEE:
"JEHOVAH, THE SPIRIT, LIFT UP HIS COUNTENANCE UPON THEE, AND GIVE
THEE PEACE."
So read, we see in these words fuller beauty and appropriateness. Let us
now notice the first clause in particular.
THE BLESSING OF THE FATHER.
Considered as a father's blessing could anything be more appropriate
than "The LORD bless thee, and keep thee"? Is not this just what every
loving father seeks to do--to bless and keep his children? He does not
find it an unwelcome task, but his greatest delight. Offer to relieve
him of the responsibility and to adopt his child, and see what his reply
will be! Nor may we confine ourselves to paternal love in thinking of
this subject; but rather take it as parental love, embracing also the
love of the mother, for "Thus saith the LORD, ... As one whom his mother
comforteth, so will I comfort you." We all know how the mother-love
delights to lavish itself on the objects of its care. With a patience
that never tires, and an endurance almost inexhaustible, and a care all
but unlimited, how often has the mother sacrificed her very life for the
welfare of her babe. But strong as is a mother's love, it _may_ fail;
GOD'S love _never_. "Can a woman forget her suckling child that she
should not have compassion on the son of her womb? yea, they may forget,
yet will I not forget thee."
It was one of the objects of our SAVIOUR'S mission to reveal to us that,
in CHRIST JESUS, GOD is also our FATHER. How He delighted in bringing
out this precious truth the Sermon on the Mount bears witness: "Glorify
your Father." "Love ... bless ... do good, that ye may be the children
of your FATHER." Be "perfect, even as your FATHER." "Thy FATHER ...
seeth." "Your FATHER knoweth," etc., etc. And well may our hearts rest
in the thought which so satisfied His heart, that GOD is indeed our
FATHER.
And what a glorious FATHER He is! the source of all true fatherhood and
motherhood. We have often walked in the fields in the early morning, and
have noticed how the rising sun has turned each dewdrop into a
glittering gem; one ray of its own bright light makes a little sun of
each of the million drops that hang from the pendent leaflets and
sparkle everywhere. But it is helpful to remember that the glorious orb
itself contains infinitely more light than all the dewdrops ever did or
ever will reflect. And so of our heavenly FATHER: Himself the great
Source of all that is noble and true, of all that ever has been loving
and trust-worthy--each beautiful trait of each beautiful character is
but the dim reflection of some ray of His own great perfection. And the
sum-total of all human goodness, and tenderness, and love is but as the
dewdrops to the sun. How blessed then to confide in the infinite and
changeless love of such a FATHER--our FATHER in heaven!
How safe too! "There is none like unto the GOD of Jeshurun, who rideth
upon the heaven in thy help, and in His excellency on the sky. The
eternal GOD is thy refuge, and underneath are the everlasting arms."
Ofttimes where the love of earthly parents has not failed, yet have they
been powerless to bless and to keep. The cruel tyrant has tortured the
parent in torturing the child; while there has been no power to deliver.
And in the presence of human want or suffering how impotent has the
strongest human love oft proved to be! Not so the love of our heavenly
FATHER: His resources and His power are as inexhaustible as His love;
and they are blest and kept indeed whom He deigns to bless and keep.
May we not add "they only"? The foolish prodigal imagines that he can
secure greater happiness for himself when no longer curbed by his
father's presence and will; such always come to want, and, alas! do not
always return quickly to the home where reconciliation and blessing
alone are to be found. He is poorly kept who tries to keep himself; and
though the pleasures of sin may for a season gratify, they can never
satisfy![B]
"JEHOVAH, the FATHER, bless _thee_, and keep _thee_." It is an
individual blessing: and it includes every form of blessing, temporal as
well as spiritual--"My GOD shall supply all your need"; and this
"according to His riches in glory in CHRIST JESUS," not according to our
consciousness of need. He is _able_ to bless, able to make all grace
abound--to so wonderfully abound towards us, that we always having all
sufficiency in all things, may abound to every good work: He is able to
keep--to keep us from falling, to keep us from all evil. And not only is
He able, but He has already "blessed us with all spiritual blessings in
heavenly things in CHRIST," and He wants us, His children, to know and
to enjoy the love that is the source of all blessing: the love that can
never by finite words express its fulness: the love that eternal ages
will never exhaust!
"Best of blessings He'll provide us,
Nought but good shall ere betide us;
Safe to glory He will guide us,
Oh, how He loves!"
[B: When we speak of GOD as a FATHER we must not forget that He is only
such in its full meaning to those who have become His children by faith
in CHRIST JESUS; and that the sad and solemn words of the loving Saviour
to the unconverted were, "Ye are of _your_ father, the devil." The
prodigal was a backslider: when furthest from home he could yet think
and speak of the privileges of his father's house.]
THE SECOND PERSON OF THE TRINITY.
The second clause of the blessing is the blessing of the SON, which is
not less full and appropriate. Through eternal ages the SON of GOD, He
became, in the fulness of time, the SON of Man. The Brightness of His
FATHER'S glory, the SUN of Righteousness, He came to manifest, as well
as to speak of, the FATHER'S love. He became the LIGHT of the world, as
well as the LAMB of GOD; but in each aspect doing the will, as well as
the work of GOD, He thus revealed the wondrous love and grace of the
FATHER, and His own perfect Sonship. The FATHER'S will included CHRIST'S
glad reception of all who come to Him, His meeting all their
need--saving, sanctifying, satisfying, keeping, raising up at the last
day--His giving Himself for, and giving Himself to, all those given to
Him of the FATHER.
He is indeed a wonderful Saviour! What light the incarnate WORD of GOD
(Who is Light) has thrown on the written Word of GOD! The law in its
legal requirements He has fulfilled, bringing in everlasting
righteousness, which is imputed to all those who are indeed in Him. He
has also fulfilled the Law in its manifold typical aspects--Himself the
Temple, the Priest, and the Sacrifice; Himself the Altar, the Offerer,
and the Victim; Himself the Lamp, and the Priestly Trimmer of the lamps
(as He is also the whole Vine, and yet the Life of each individual
branch of the Vine). Time would fail us to enumerate the various objects
and acts of typical service which were all fulfilled in Him. He too is
the BRIDEGROOM, from whose wounded side the Bride is being formed; and
He is waiting for His Bride, who will soon be caught up to meet Him in
the air. The true SOLOMON is He whose glory we shall share, and not only
so, but whose presence will be the ever-satisfying portion of His chosen
Bride.
The Bride eyes not her garment, but her loved Bridegroom's face;
I shall not gaze on glory, but on my KING of grace;
Not on the crown He giveth, but on His pierced hand:
The LAMB is all the glory of Immanuel's land.
May the HOLY SPIRIT give us more and more to realize the practical
bearing of all that is thus revealed of the glory of the Person, and the
fulness of the work of our SAVIOUR and KING!
THE BLESSING OF THE SON AND BRIDEGROOM.
JEHOVAH, THE SON, MAKE HIS FACE SHINE UPON THEE, AND BE GRACIOUS
UNTO THEE.
The first clause of the three-fold blessing told of the going out of the
heart of the invisible FATHER; now, when we come to the blessing of the
SON, we read, "The LORD _make his face shine_ upon thee," or, in other
words, make visibly _manifest_ His favour towards thee. The SON of GOD
is the KINSMAN who has the right to redeem, the FRIEND who sticketh
closer than a brother, the ONE who has come, not only to be the LIGHT of
the world, but in an especial sense to be the LIGHT of His own redeemed
ones.
There was no need in Israel of a kinsman-redeemer in times of
prosperity; but when bereavement and poverty afforded opportunity to
the creditors to seize the possession, then a kind and wealthy
kinsman-redeemer was a blessing indeed. We are reminded of the beautiful
history of Ruth: how sweetly the gracious words of Boaz fell on the ear
of the young stranger, and what blessing that kinsman brought into her
heart and life! The FRIEND that sticketh closer than a brother is
precious at all times, but never so valued as in times of adversity; and
the very expression, "THE LIGHT of the world," tells us of the darkness
that sin has brought in--a darkness, alas! not only around, but also
within. The shining of the face of JEHOVAH, the SON, dispels the
darkness and the gloom, manifests the presence of the FRIEND in need,
and shows us the REDEEMER, who not only delivers, but becomes the
BRIDEGROOM of the soul.
"Make His _face_ shine upon thee." The face is perhaps the most
wonderful part of the wonderful human body. Of all the faces that GOD
has made no two are exactly alike, even when quiescent; and though we do
occasionally meet with those that bear a very close resemblance,
intimate friends, who know the play of the countenance, never mistake.
And why is this? Because GOD has so ordered it, that the face shall
_reveal_ the character and feelings of the individual. And it is the
purpose of GOD that the heart of CHRIST shall be revealed to His people.
That heart might have been full of love, and we might never have known
it; but it is the will of GOD that "the light of the knowledge of the
glory of GOD" should be _revealed_ to us "in the face of JESUS CHRIST."
How well we know in actual life what the light of the countenance means!
How the mother's smile brings light and gladness into the heart of the
child! How the welcoming look of a friend is at once understood! In
Daniel ix. 16, 17, the prophet prays, "O Lord ... I beseech Thee, let
Thine anger and Thy fury be turned away from Thy city, Jerusalem; ...
and cause Thy face to shine upon Thy sanctuary that is desolate." Where
there is the shining of the face we know there is more than forgiveness;
there is favour and complacence. In the thrice-offered prayer of Psalm
lxxx, "Cause Thy face to shine, and we shall be saved," the salvation of
Israel is counted upon as the result; and in Psalm lxvii, we find that
the shining of GOD'S face upon His people is further to issue in His
way being "known upon earth, His saving health among all nations."
It is, however, when we consider Him in the relationship of BRIDEGROOM
and KING that the tenderness and preciousness of this blessing are most
fully seen. A truly royal BRIDEGROOM: "in His favour is life," and to
Him we can approach at all times, without any fear that He will hide His
countenance, or that He will not hold out to us the golden sceptre.
Queen Esther might tremble for the result of her boldness, but our KING
ever welcomes the approach of His Bride.
When her heart cries out, "Let him kiss me with the kisses of His
mouth," He is ever ready to bring her into His chambers; indeed it is
often the BRIDEGROOM who has to allure the Bride,[C] rather than the
Bride who has to seek the favour of the BRIDEGROOM. It is only when she
has treated him with neglect or disobedience that she finds herself in
darkness. And what is not His favour to a loyal and true-hearted Bride!
To a subject, the favour of the KING is "as dew upon the grass," but to
a bride is it not everything? "JEHOVAH, the BRIDEGROOM, make His face
shine upon thee, and be gracious unto thee!"
What a wonderful view of the light of His countenance the favoured
disciples must have had, who were witnesses of His transfiguration: we
are told that His face did shine as the sun. To the proto-martyr Stephen
the heavens were opened, and the face of the LORD shone upon him: and
when he saw Him he became so like Him, that his dying utterances
corresponded with those of his LORD on the Cross. When Saul, likewise,
saw the glory of his risen SAVIOUR, on the way to Damascus, the vision
at midday was of a light above the brightness of the sun shining round
about him; and the effect of that heavenly vision changed the whole
current of his life, making him a follower of the CHRIST, who pleased
not Himself, and making the spirit manifested in his first cry, "LORD,
what wilt _Thou_ have me to do?" the spirit of his life ever after. And
so when the LORD makes the light of His countenance to shine upon any of
His people, in the measure in which with unveiled face they discern the
beauty of the LORD, there is a moral and progressive change into His
likeness, the work of the LORD, the SPIRIT.
[C: "Rise up, my love, my fair one, and come away."--Cant. ii. 10; "Come
with Me from Lebanon, My spouse."--Cant. iv. 8.]
THE LORD, THE SPIRIT.
We have considered the bountiful overflow of the FATHER'S love; and our
hearts have burned within us as we dwelt upon and felt the glow of the
love of the SON. Now, as we think of the blessing of the LORD, the
SPIRIT, may He reveal Himself to us through these holy Words, which were
written by His inspiration and which can never be fully understood and
enjoyed save by His own illumination. The Bible is a supernatural book,
a divine revelation: the HOLY SPIRIT is the supernatural, the divine
GUIDE to its meaning. From the "wise and prudent" its teachings are
hidden;--hence the questionings of some of the learned only confirm its
truth; but to "babes"--to all those, whether learned or unlearned, in
whom the HOLY GHOST has wrought the child-like spirit, it is an opened
book: they love it, and feast upon it, and grow thereby.
It is very important to have clear thoughts about the third person of
the Trinity. Many Christians fail in this respect, and lose much in
consequence. He has as distinct personality as has the SON of GOD; and
we must not think or speak of Him vaguely, as though He were an
influence merely and not a person. Our SAVIOUR teaches us that _we_
should _know_ Him, "for He abideth with you, and shall be in you." But
are there not many of the LORD'S people to whom He is not yet "a living,
bright Reality"?
So important are the presence and the work of the HOLY GHOST, that our
LORD assured His disciples that it was expedient for them that _He_
should go away, in order that the COMFORTER should come. And we see the
mighty change that was wrought in the disciples when the outpouring of
the SPIRIT actually took place at Pentecost. The timid became
courageous; the scattered and persecuted disciples went everywhere
preaching the Word; the HOLY SPIRIT wrought conviction of sin, and
revealed the risen SAVIOUR as the object of faith; and many were added
to the LORD. The same SPIRIT is still present with us; may we too be
filled, and largely used as channels of blessing.
THE BLESSING OF THE HOLY SPIRIT.
"JEHOVAH, THE SPIRIT, LIFT UP HIS COUNTENANCE UPON THEE, AND GIVE
THEE PEACE."
The blessing of the SPIRIT is essential to the completeness of the
benediction. We are struck, however, with the similarity of this
blessing to that which precedes it; nor is the similarity surprising.
For, as the SON came to reveal the FATHER, so the SPIRIT has come to
reveal the SON. CHRIST was a true COMFORTER; but His personal work on
earth being finished, He ascended on high to minister for His people as
their HIGH PRIEST in the presence of GOD. The HOLY SPIRIT is the other
COMFORTER, sent by the FATHER in CHRIST'S name, that He might abide with
the Church for ever. CHRIST is the indwelling SAVIOUR: the HOLY SPIRIT
the indwelling COMFORTER. On whomsoever CHRIST makes His face to shine,
the HOLY SPIRIT will surely lift up
HIS COUNTENANCE.
"Lift up His _countenance_ upon thee." We have already dwelt on the
significance of the face or countenance (the same original word) as
revealing the emotions of the heart. We see from these words that it is
the purpose of GOD that the presence and the love of the SPIRIT should
be made known to those in whom He dwells. When He lifts up His
countenance upon us, we walk in conscious security and freedom; but if
the SPIRIT be grieved, the light of His countenance is hidden from us,
and we walk in darkness. And, oh, how dangerous is this walking in
darkness, how surely we shall wander from the way, and fall into some of
the snares of the devil! There is only one safe course, to confess the
sin that has grieved Him, and take no rest till communion is restored:
this may always be done most easily by _immediate_ confession and
turning to Him, who is our Advocate with the FATHER, and whose shed
blood cleanses from all sin. When sin is put away the SPIRIT again lifts
up His countenance upon us, and peace fills the heart.
THE PEACE OF THE SPIRIT.
The LORD JESUS, when on earth, said, "Peace I leave with you, My peace I
give unto you: not as the world giveth, give I unto you. Let not your
heart be troubled, neither let it be afraid." But here it is the SPIRIT
who is spoken of as bestowing peace: why is this? Because the SPIRIT of
GOD makes real things real to _us_, and enables us practically to enjoy
the blessings procured for us by the death and resurrection and priestly
ministry of the LORD JESUS. Many a believer to whom CHRIST has left
peace, knows little of it; but those who are filled with the SPIRIT are
filled with peace. They have peace with GOD; they have also heart-peace
in the midst of conflict and turmoil; and the peace of GOD, which
passeth all understanding, guards their hearts and thoughts. The fruit
of the SPIRIT is love, joy, peace.
Are _we_ practically enjoying this blessing, and experiencing this peace
which passes all understanding? Are we _finding_ that when He makes
quietness, none can make trouble? And if not, what is the hindrance? Is
there any known sin unconfessed, or not put away? Has wrong been done,
and restitution to the extent of our ability not been made? Is there any
matter in which GOD has a controversy with us? Or are we indulging
ourselves in anything about which we have doubt? Are we withholding
anything from GOD which is His due--ourselves, our property, our
children; or, it may be, our testimony? Or, if none of these things are
hindering us, are we failing to _accept_, by faith, the filling of the
SPIRIT; perhaps only asking, but not receiving also? Is it that we are
neglecting the prayerful study of GOD'S Word, and thus grieving the
SPIRIT by whom it was inspired? Paul asked GOD to give the Ephesian
Christians the SPIRIT of wisdom and revelation in the knowledge of
CHRIST, that they might know the hope of His calling and the exceeding
greatness of His power toward them _that believe_. We do well to note
the words "that believe," for unbelief lies at the root of every form of
hindrance.
As the SPIRIT reveals CHRIST, so does CHRIST bestow the SPIRIT; and by
faith in CHRIST and in His Word we appropriate the gift. We shall never
forget the blessing we received through the words, in John iv. 14,
"Whosoever drinketh of the water that I shall give him
SHALL NEVER THIRST,"
nearly thirty years ago. As we realized that CHRIST literally meant what
He said--that "shall" meant shall, and "never" meant never, and "thirst"
meant thirst--our heart overflowed with joy as we accepted the gift.
Oh, the thirst with which we had sat down, but oh, the joy with which we
sprang from our seat, praising the LORD that the thirsting days were all
past, and past for ever! For, as our LORD continues, "the water that I
shall give him shall be _in him_ a well of water, springing
up--overflowing--unto everlasting life." Perhaps, however, we should
draw attention to the words of CHRIST, "whosoever drinketh"; not
drank--once for all--but "drinketh," that is habitually: as in chap.
vii. 38, 39, where, after promising that out of him "shall flow rivers
of living water," it is significally added, "this spake He of the
SPIRIT, which they that believe"--_i.e._, keep believing--should
receive.
Is it not sad that so free a gift should be so little esteemed, so often
neither enjoyed nor sought after? It is intended for _each one_ of
us--"lift up His countenance upon _thee_, and give _thee_ peace." Would
that each reader would accept the gift _now_, and evermore enjoy it, to
the glory of GOD.
SEALING WITH THE NAME OF GOD: verse 27.
_"And they shall put My Name upon the children of Israel; and I will
bless them."_
With these words this wonderful chapter closes, and the great object of
GOD in bestowing His blessing upon His people is revealed: "They shall
put _My Name_ upon the children of Israel," or, in other words, shall
cause them not only to become the people of GOD, but also to become
manifestly such.
In olden time names were not meaningless, but were descriptive of
character or relationship. The various names of GOD are all full of
significance, and each is always used designedly in the Bible: failing
to recognize this, learned, but spiritually-ignorant men have imagined
the Old Testament writings to have been mere compilations from the works
of different authors, and have failed to see the beautiful
appropriateness of the various names of GOD as they are used in
different connections.
In the preceding benediction the thrice repeated Name of JEHOVAH has
revealed to us the triune GOD in His gracious relations with His
redeemed people, and has also reminded us that in these relationships He
is the unchanging One, the same yesterday, to-day, and for ever; for all
this is contained in the Name JEHOVAH. And thus the expression, "They
shall put _My Name_ upon the children of Israel," implies the purpose
of GOD that in His people should be manifested, not only the _beauties_
of His Divine character, but also the _unchanging relationship_ in which
they stand to Him. Israel of old was, and still is, GOD'S witness in the
world. In all their unfaithfulness, their very existence as a separate
people is a standing miracle, witnessing to the truth of prophecy. But
had they been faithful they would have been much more than this; for the
beauty of the LORD their GOD would have been upon them; and receiving
His blessing themselves, they would have become a blessing to the world.
We who are now the children of GOD--Christians upon whom the Name of
CHRIST has been called--are intended to be witnesses for our MASTER, and
to show forth the beauties of Him who has "called us by His own glory
and virtue." (2 Peter i. 3.--R.V.)
There is an interesting parallelism between the passage we are
considering and the commission given by our LORD to His people to
disciple all nations, baptizing them into the _Name_ of the FATHER, the
SON, and the HOLY GHOST. True Christians are _kept_ by the power of GOD
("the LORD bless thee and _keep thee_"), in the grace which is in CHRIST
JESUS ("the LORD make His face shine upon thee, and be _gracious unto
thee_"), and receive the illumination of the HOLY GHOST ("the LORD _lift
up His countenance upon thee_"), in order that _they_ may shine as
lights in the world, and become living epistles, known and read of all
men.
It is deeply interesting also to connect the sealing of this passage
with that of Rev. vii and xiv. In the former passage (Rev. vii. 1-3) we
see the powers to whom the plagues are committed restrained until the
sealing of the servants of GOD is completed. The hundred and forty and
four thousand are all sealed--a mystical and symbolical number of the
mystical and symbolical Israel, not of Israel according to the flesh.
For in this book of Revelation the LAMB does not mean an animal, but the
LAMB of GOD. The beast does not mean a literal wild beast, but the
spiritual wild beast who destroys the children of GOD. So the twelve
thousand of the tribe of Judah refers to the praising ones of CHRIST'S
fold; the sealed of Asher to the happy ones, who bless the LORD at all
times; those of Naphtali, to those satisfied with favour, full with the
blessing of the LORD; those of Reuben, to the once unstable as water,
but now fully saved ones; &c., &c.
In Rev. xiii we find the great tribulation in progress, and those still
left on the earth persecuted sorely, many of them to the death, by the
beast. But the hundred forty and four thousand of Rev. xiv are not among
them; they were caught up before the tribulation commenced, having been
accounted worthy (Luke xxi. 34-36), to escape the things coming on the
earth, and to stand before the SON of MAN. Such are not only virgins,
undefiled by spiritual adultery with the world, but also wise ones,
filled with the SPIRIT: they are not only waiting for the coming of the
Bridegroom, but ready for that coming; whereas the unwise have to go and
buy oil, and so miss their opportunity. In Rev. xiv we see that GOD'S
Name is written on the foreheads of these wise virgins, and that in
their mouths is a song which no one else can sing. They are a
first-fruits Bride united to the first-fruit's Bridegroom, and were
redeemed (not from among the Jews only, but from among men), unto GOD
and the LAMB. Other believers, then in the tribulation, shall join them
later and form the harvest unto GOD (Rev. vii. 14-17), and will come
with the Bridegroom and Bride when our LORD is revealed from heaven in
flaming fire to take vengeance on the ungodly (2 Thess. i, 6-10). The
harvest is not only separated from the first-fruits in Rev. vii and xiv,
but also in Rev. xx. We may read verses 4-6 more clearly if we render
the second clause of verse 4, "I saw also the souls of them, &c.,"
instead of "and I saw, &c." and the last clause, "They also lived and
reigned with CHRIST a thousand years." We thus see the enthroned
Bridegroom and Bride and the harvest, the Body of CHRIST, forming the
first resurrection, and together reigning in glory.
_"And I will bless them."_ A word of encouragement to Aaron and his sons
in pronouncing the blessing, as well as to the people who received it.
The blessing was preceded by GOD'S command ("Speak unto Aaron ... On
this wise ye shall bless"), and followed by the promise quoted above;
even as our SAVIOUR in giving His last commission to disciple all
nations, preceded it by, "All power is given unto Me...: Go ye
therefore;" and followed it by the assurance and promise, "Lo, I am with
you alway." In the word of a King there is power; and when His servants
carry out His commands, our KING is present to authenticate them, and to
ensure the result.