On this wise ye shall bless. In Le Numbers 9:22 it is recorded that Aaron blessed the people, first by himself from the brazen altar of sacrifice, and afterwards in conjunction with Moses, when they came out of the tabernacle; and that he might so bless the people is mentioned as one object of his consecration (Deuteronomy 21:5; and cf.
1 Chronicles 23:13). Blessing in or with the name of the Supreme Being was an important part of all primitive religion, as appears from the case of Melchizedec and Abraham, of Isaac and his sons, of Jacob and Pharaoh.
And this act of blessing was far from being a mere expression of good will, or from being a simple prayer; for" without all contradiction the less is blessed of the greater" (Hebrews 7:7), i.e; the blessing must be given by one who stands nearer to God to one who stands less near.
The name of God could not be used in blessing save by one who had some right to such use of it, whether as prophet, as priest, or as patriarch. For that name in which the blessing was given was not inoperative, but was mighty with untold spiritual efficacy where rightly used as the name of blessing.
To Aaron and to his sons was now confided this use of the Divine name, that all Israel might know and might hear in their appointed words the voice of God himself. Saying unto them. The benediction here appointed consists of three clauses, each complete in itself, and each consisting of two members, the second of which seems to present the application and result in experience of the grace besought in the first.
Both, therefore, in its form and its contents this benediction is one of the most profound and most fruitful of the Divine oracles; and this indeed we might have expected, because God is never so entirely and absolutely himself as in blessing.