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unveiling of their future. The blessing of Shem lies in the recognition of the majesty of the Lord (Gen. 9:26 Blessed be (is) the LORD, the God of Shem ). The truth becomes plainer afterwards. The patriarch becomes the interpreter of the divine counsel to him through whom it is to be fulfilled. His own natural purpose is subordinated to the expression of the spiritual message which he delivers. The will of God found so clear a revelation in His direct dealings with Abraham and Isaac that no human voice was needed to enforce it. A new departure began with Jacob. Here a choice was made by God contrary to the wish of Isaac, but when once Isaac perceived what had been done he acknowledged that the will of God was his will also (Gen. 27:33). Jacob himself, in his turn, consciously set aside the privilege of birth (Gen. 48:14 ff.) and gave precedence to Ephraim the younger son in his blessing of Joseph (Gen. 48:19). And so completely is the thought of the declaration of the divine counsel identified with the blessing of him to whom it is announced that in the prophetic outline of the fortunes of the twelve tribes (Gen. 49) even the outward disasters which were announced to Reuben, Simeon, and Levi are reckoned among blessings (Gen. 49:28) by him who saw beyond the human aspect of things (comp. Deut. 33).

Such an idea of blessing as the simple announcement of the counsel of God, which must in its essence be welcomed as a counsel of righteousness and love, is a fruit of revelation. It corresponds with the view of creation as destined to fulfil the purpose of the Creator in spite of the self- assertion of the creature. It embodies an absolute faith in human progress.

In sharp contrast with this divine idea of blessing is that which is expressed by Balak. For him blessings and curses are dispensed by the arbitrary will of one who is possessed of an exceptional power (Num. 22:6; comp. 24:1). But the utter frustration of his hopes leaves in the record of Scripture the fullest possible affirmation of the fact that the prophet cannot do more than give utterance to that which is the mind of God (Num. 22:38; 23:26; 24:13. Comp. Josh. 6:26; 2 Kings 2:24).

The prophetic blessing is necessarily exceptional, but the solemn declaration of God's purpose belongs to all time. Thus in the organisation of worship and life blessing is the voice of the authoritative minister of God, the priest or the head of the household, who acknowledges the love and power of God and prays that they may be effective for those on whose behalf they are invoked (comp. 2 Sam. 6:18; 1 Kings 8:5 f., 55; 1 Chron. 16:2; 1 Sam. 2:20; 2 Chron. 30:27). Blessings formed an important part of the public and of the private service of the Jews. When Aaron was solemnly invested with the priesthood ‘ he lifted up his hands towards the people and blessed them ’ (Lev. 9:22), and at this point of transition in the religious history of Israel Moses joined with him in repeating the action, ‘ and the glory of the LORD appeared to all the people ’ (Lev. 9:23). The first treatise in the Mishnah is on ‘Blessings’ ( Berachoth ); and the series of ‘the Eighteen’ Blessings is the most striking feature in the daily service of the Synagogue.

The form of sacerdotal blessing prescribed to ‘Aaron and his sons’ (Num. 6:22 ff.) brings into a clear light the character and the foundation of the divine blessing:

The LORD bless thee and keep thee: The LORD make His face to shine upon thee, and be gracious unto thee:


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