GOD'S WORD® Translation (©1995)
"So whenever they use my name to bless the Israelites, I will bless them."

King James Bible
And they shall put my name upon the children of Israel; and I will bless them.

Douay-Rheims Bible
And they shall invoke my name upon the children of Israel, and I will bless them.

Darby Bible Translation
And they shall put my name upon the children of Israel; and I will bless them.

English Revised Version
So shall they put my name upon the children of Israel; and I will bless them.

Webster's Bible Translation
And they shall put my name upon the children of Israel, and I will bless them.

World English Bible
"So they shall put my name on the children of Israel; and I will bless them."

Young's Literal Translation
'And they have put My name upon the sons of Israel, and I -- I do bless them.'

Cross References

2 Samuel 7:23 "And what one nation on the earth is like Your people Israel, whom God went to redeem for Himself as a people and to make a name for Himself, and to do a great thing for You and awesome things for Your land, before Your people whom You have redeemed for Yourself from Egypt, from nations and their gods?

2 Chronicles 7:14 and My people who are called by My name humble themselves and pray and seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin and will heal their land.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 22-27

Here, I. The priests, among other good offices which they were to do, are appointed solemnly to bless the people in the name of the Lord, v. 23. It was part of their work, Deu. 21:5. Hereby God put an honour upon the priests, for the less is blessed of the better; and hereby he gave great comfort and satisfaction to the people, who looked upon the priest as God's mouth to them. Though the priests of himself could do no more than beg a blessing, yet being an intercessor by office, and doing that in his name who commands the blessing, the prayer carried with it a promise, and he pronounced it as one having authority with his hands lifted up and his face towards the people. Now, 1. This was a type of Christ's errand into the world, which was to bless us (Acts 3:26), as the high priest of our profession. The last thing he did on earth was with uplifted hands to bless his disciples, Lu. 24:50, 51. The learned bishop Pearson observes it as a tradition of the Jews that the priests blessed the people only at the close of the morning sacrifice, not of the evening sacrifice, to show (says he) that in the last days, the days of the Messiah, which are (as it were) the evening of the world, the benediction of the law should cease, and the blessing of Christ should take place. 2. It was a pattern to gospel ministers, the masters of assemblies, who are in like manner to dismiss their solemn assemblies with a blessing. The same that are God's mouth to his people, to teach and command them, are his mouth likewise to bless them; and those that receive the law shall receive the blessing. The Hebrew doctors warn the people that they say not, "What availeth the blessing of this poor simple priest? "For," say they, "the receiving of the blessing depends, not on the priest, but on the holy blessed God."

II. A form of blessing is here prescribed them. In their other devotions no form was prescribed, but this being God's command concerning benediction, that it might not look like any thing of their own, he puts the very words in their mouths, v. 24-26. Here observe, 1. That the blessing is commanded upon each particular person: The Lord bless thee. They must each of them prepare themselves to receive the blessing, and then they should find enough in it to make them every man happy. Blessed shalt thou be, Deu. 28:3. If we take the law to ourselves, we may take the blessing to ourselves, as if our names were inserted. 2. That the name Jehovah is three times repeated in it, and (as the critics observe) each with a different accent in the original; the Jews themselves think there is some mystery in this, and we know what it is, the New Testament having explained it, which directs us to expect the blessing from the grace of our Lord Jesus Christ, the love of the Father, and the communion of the Holy Ghost, each of which persons is Jehovah, and yet they are "not three Lords, but one Lord," 2 Co. 13:14. 3. That the favour of God is all in all in this blessing, for that is the fountain of all good. (1.) The Lord bless thee! Our blessing God is only our speaking well of him; his blessing us is doing well for us; those whom he blesses are blessed indeed. (2.) The Lord make his face shine upon thee, alluding to the shining of the sun upon the earth, to enlighten and comfort it, and to renew the face of it. "The Lord love thee and cause thee to know that he loves thee." We cannot but be happy if we have God's love; and we cannot but be easy if we know that we have it. (3.) The Lord lift up his countenance upon thee. This is to the same purport with the former, and it seems to allude to the smiles of a father upon his child, or of a man upon his friend whom he takes pleasure in. If God give us the assurances of his special favour and his acceptance of us, this will put gladness into the heart, Ps. 4:7, 8. 4. That the fruits of this favour conveyed by this blessing are protection, pardon, and peace. (1.) Protection from evil, v. 24. The Lord keep thee, for it is he that keeps Israel, and neither slumbers nor sleeps (Ps. 121:4), and all believers are kept by the power of God. (2.) Pardon of sin, v. 25. The Lord be gracious, or merciful, unto thee. (3.) Peace (v. 26), including all that good which goes to make up a complete happiness.

III. God here promises to ratify and confirm the blessing: They shall put my name upon the children of Israel, v. 27. God gives them leave to make use of his name in blessing the people, and to bless them as his people, called by his name. This included all the blessings they could pronounce upon them, to mark them for God's peculiar, the people of his choice and love. God's name upon them was their honour, their comfort, their safety, their plea. We are called by thy name, leave us not. It is added, and I will bless them. Note, A divine blessing goes along with divine institutions, and puts virtue and efficacy into them. What Christ says of the peace is true of the blessing, "Peace to this congregation," if the sons of peace and heirs of blessing be there, the peace, the blessing, shall rest upon them, Lu. 10:5, 6. For in every place where God records his name he will meet his people and bless them.

Calvin's Commentary

22. And the LORD spake unto Moses, saying,

22. Et loquutus est Jehova ad Mosen, dicendo:

23. Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them,

23. Alloquere Aharon et filios ejus, dicendo, Sic benedicetis filiis Israel, dicendo eis:

24. The LORD bless thee, and keep thee:

24. Benedicat tibi Jehova, et custodiat te:

25. The LORD make his face shine upon thee, and be gracious unto thee:

25. Lucere faciat Jehova faciem suam super re, et misereatur tui:

26. The LORD lift up his countenance upon thee, and give thee peace.

26. Attollat Jehova faciem suam ad te, et constituat tibi pacem.

27. And they shall put my name upon the children of Israel, and I will bless them.

27. Et ponent nomen meum super filiosIsrael, et ego benedicam eis.

22. And the Lord spake unto Moses. A part of the sacerdotal duties, of which mention is constantly made in the Law, is here briefly set forth; for God says that He had appointed the priests to bless the people. To this David seems to allude in the words:

"We have blessed you out of the house of the Lord." (Psalm 118:26.)

This doctrine is especially profitable, that believers may confidently assure themselves that God is reconciled to them, when He ordains the priests to be witnesses and heralds of His paternal favor towards them. The word to bless is often used for to pray for blessings, which is the common duty of all pious persons; but this rite (as we shall see a little farther on) was an efficacious testimony of God's grace; as if the priests bore from His own mouth the commandment to bless. But Luke shews that this was truly fulfilled in Christ, when he relates that "He lifted up His hands," according to the solemn rite of the Law, to bless His disciples. (Luke 24:50.) In these words, then, the priests were appointed ambassadors to reconcile God to the people; and this in the person of Christ, who is the only sufficient surety of God's grace and blessing. Inasmuch, therefore, as they then were types of Christ, they were commanded to bless the people. But it is worthy of remark, that they are commanded to pronounce the form of benediction audibly, and not to offer prayers in an obscure whisper; and hence we gather that they preached God's grace, which the people might apprehend by faith.

24. The Lord bless thee. Blessing is an act of His genuine liberality, because the abundance of all good things is derived to us from His favor as their only source. It is next added, that He should "keep" the people, by which clause lie intimates that He is the sole defender of the Church, and protects it under His guardianship; but since the main advantage of God's grace consists in our sense of it, the words, "and make His face shine on you," are added; for nothing is more desirable for the consummation of our happiness, than that. we should behold the serene countenance of God; as it is said in Psalm 4:6,

"There be many that say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us."

Thus then I interpret this clause, that the people may perceive and taste the sweetness of God's goodness, which may cheer them like the brightness of the sun when it illumines the world in serene weather. But immediately afterwards the people are recalled to the First cause; viz., God's gratuitous mercy, which alone reconciles Him to us, when we should be otherwise by our own deserts hated and detested by Him. What follows, "The Lord lift up his countenance upon thee," is a common phrase of Scripture, meaning, May God remember His people; not that forgetfulness can occur in Him, but because we suppose that He has cast away His care of us, unless He actually gives proof of His anxiety for our welfare. Finally, it is added, may He "establish peace upon his people," which others translate a little less literally, [197] "put thee into peace:" and since this word signifies not only rest and a tranquil state, but also all prosperity and success, I willingly embrace this latter sense, although even its proper signification is not disagreeable to me. [198]

27. And they shall put my name. Although Jerome has rightly translated this, "They shall call upon my name:" yet since the Hebrew phrase is emphatic, I have preferred retaining it; for God deposits His name with the priests, that they may daily bring it forward as a pledge of His good will, and of the salvation which proceeds from thence. The promise, which is finally subjoined, gives assurance that this was no empty or useless ceremony, when He declares that He will bless the people. And hence we gather, that whatsoever the ministers of the Church do by God's command, is ratified by Him with a real and solid result; since He declares nothing by His ministers which He will not Himself fulfill and perform by the efficacy of His Spirit. But we must observe that He does not so transfer the office of blessing to His priests, as to resign this right to them; for after having entrusted this ministry to them, He claims the accomplishment of the thing for Himself alone.

Footnotes:

[197] "Peace -- this word generally signifieth all prosperity, and the perfect enjoying of all good things; it is opposed to war, Ecclesiastes 3:8; to discord and emnity, Ephesians 2:14, 15; Luke 12:51; to tumult and confusion, 1 Corinthians 14:33; and to all adversity, Genesis 43:27; 2 Kings 4:26; Job 16:33 [sic]; and is therefore added for a conclusion of blessings, Psalm 29:11, and Psalm 125:4; 1 Peter 5:14. This peace is obtained by Jesus Christ, Ephesians 2:14, 15, 17; Romans 5:1; and enjoyed by the Holy Ghost, Romans 8:6, 9, and Romans 14:17." -- Ainsworth in loco.

[198] This latter sentence is much abbreviated in Fr.

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Alphabetical: and bless I invoke Israel Israelites my name of on put shall So sons the them then they will

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Tenth Day. Holiness and Separation.
I am the Lord your God, which have separated you from other people. And ye shall be holy unto me, for I the Lord am holy, and have separated you from other people that ye should be Mine.'--Lev. xx. 24, 26. 'Until the days be fulfilled, in the which he separateth himself unto the Lord, he shall be holy.... All the days of his separation he is holy unto the Lord.'--Num. vi. 5, 8. 'Wherefore Jesus also, that He might sanctify the people through His own blood, suffered without the …
Andrew Murray—Holy in Christ

Of the Duties which we are to Perform after Receiving the Holy Communion, Called Action or Practice.
The duty which we are to perform after the receiving of the Lord's Supper is called action or practice, without which all the rest will minister to us no comfort. The action consists of two sorts of duties:---First, Such as we are to perform in the church, or else after we are gone home. Those that we are to perform in the church are either several from our own souls, or else jointly with the congregation. The several duties which thou must perform from thine own soul are three:--First, Thou must …
Lewis Bayly—The Practice of Piety

These Things, My Brother Aurelius, Most Dear unto Me...
38. These things, my brother Aurelius, most dear unto me, and in the bowels of Christ to be venerated, so far as He hath bestowed on me the ability Who through thee commanded me to do it, touching work of Monks, I have not delayed to write; making this my chief care, lest good brethren obeying apostolic precepts, should by lazy and disobedient be called even prevaricators from the Gospel: that they which work not, may at the least account them which do work to be better than themselves without doubt. …
St. Augustine—Of the Work of Monks.

Paul a Prisoner
[This chapter is based on Acts 21:17 to 23:35..] When we were come to Jerusalem, the brethren received us gladly. And the day following Paul went in with us unto James; and all the elders were present." On this occasion, Paul and his companions formally presented to the leaders of the work at Jerusalem the contributions forwarded by the Gentile churches for the support of the poor among their Jewish brethren. The gathering of these contributions had cost the apostle and his fellow workers much time, …
Ellen Gould White—The Acts of the Apostles

The Worship of the Synagogue
One of the most difficult questions in Jewish history is that connected with the existence of a synagogue within the Temple. That such a "synagogue" existed, and that its meeting-place was in "the hall of hewn stones," at the south-eastern angle of the court of the priest, cannot be called in question, in face of the clear testimony of contemporary witnesses. Considering that "the hall of hew stones" was also the meeting-place for the great Sanhedrim, and that not only legal decisions, but lectures …
Alfred Edersheim—Sketches of Jewish Social Life

Peace
Grace unto you and peace be multiplied. I Pet 1:1. Having spoken of the first fruit of sanctification, assurance, I proceed to the second, viz., Peace, Peace be multiplied:' What are the several species or kinds of Peace? Peace, in Scripture, is compared to a river which parts itself into two silver streams. Isa 66:12. I. There is an external peace, and that is, (1.) (Economical, or peace in a family. (2.) Political, or peace in the state. Peace is the nurse of plenty. He maketh peace in thy borders, …
Thomas Watson—A Body of Divinity

Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Covenanting a Privilege of Believers.
Whatever attainment is made by any as distinguished from the wicked, or whatever gracious benefit is enjoyed, is a spiritual privilege. Adoption into the family of God is of this character. "He came unto his own, and his own received him not. But as many as received him, to them gave he power (margin, or, the right; or, privilege) to become the sons of God, even to them that believe on his name."[617] And every co-ordinate benefit is essentially so likewise. The evidence besides, that Covenanting …
John Cunningham—The Ordinance of Covenanting

Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering …
Thomas Watson—The Ten Commandments

Annunciation to Zacharias of the Birth of John the Baptist.
(at Jerusalem. Probably b.c. 6.) ^C Luke I. 5-25. ^c 5 There was in the days of Herod, the king of Judæa [a Jewish proselyte, an Idumæan or Edomite by birth, founder of the Herodian family, king of Judæa from b.c. 40 to a.d. 4, made such by the Roman Senate on the recommendation of Mark Antony and Octavius Cæsar], a certain priest named Zacharias, of the course [David divided the priests into twenty-four bodies or courses, each course serving in rotation one week in the temple …
J. W. McGarvey—The Four-Fold Gospel

Things to be Meditated on as Thou Goest to the Church.
1. That thou art going to the court of the Lord, and to speak with the great God by prayer; and to hear his majesty speak unto thee by his word; and to receive his blessing on thy soul, and thy honest labour, in the six days past. 2. Say with thyself by the way--"As the hart brayeth for the rivers of water, so panteth my soul after thee, O God. My soul thirsteth for God, even for the living God: When shall I come and appear before the presence of God? For a day in thy courts is better than a thousand …
Lewis Bayly—The Practice of Piety

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament