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1 And Yahweh spake unto Moses [Moshe], saying,
2 Speak unto the children of Israel [Bnei Yisroel], and say unto them, When either man or woman [ish or isha] shall separate themselves to vow a vow of a Nazarite [ neder of a Nazir], to separate themselves unto Yahweh:
It was made possible for a man to give himself entirely to God for a stated time, or to dedicate anything belonging to him perpetually...opportunity was provided for individual consecration to God, on the part of such as might feel moved in that direction under special circumstances. Man or woman was at liberty to vow a vow of separation for a certain time: that is, they might resolve to dedicate themselves exclusively to God for a specified time. *
Comments: Bro Paul M Hart There are various levels of service - some obtain a better resurrection.
With what dismay the pious Israelite would realize that, try as he would to serve and please his God, there was no access to the Altar possible for him. The stringency of the Law admitted of no relaxation. God's words to Aaron were emphatic: "Therefore thou and thy sons with thee shall keep your priest's office for everything of the altar, and within the vail, and ye shall serve: I have given your priest's office unto you as a service of gift: and the stranger that cometh nigh shall be put to death" (Num. 18: 7).
The fate of Korah, Dathan and Abiram proved the folly of disregarding this divine mandate. What then had the Law to say in encouragement of those who took the priestly status and privileges of the nation seriously, and wished to realize them in terms of holiness of life? We have our answer in the Nazarite regulations.
To appreciate these regulations we need to recall certain matters affecting the Aaronic priesthood itself, or, more exactly, affecting Aaron as its head and type. He was a full-time servant of his God, and as such separate from other men, being especially holy to Him. There were severe restrictions on his liberty of action.
"The Lord spake unto Aaron, saying, Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever throughout your generations: and that ye may put difference between holy and unholy, and between unclean and clean; and that ye may teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses" (Lev. 10: 8-1 I).
If bereaved while serving in the Sanctuary he was not to leave it to contract defilement by the dead (while, clearly, if he were in fact accidentally defiled by the dead, he was to be scrupulous in absenting himself from his ordinary duties while so defiled) (Lev. 21 : 10-12). For him and his sons the rule was, "They shall not make baldness upon their head" (Lev. 21 : 5), and, "They shall be holy unto their God" (Lev. 2 I : 6). He was the Crowned Priest, distinguished by "the crown of the anointing oil of his God upon him", and also, "upon the mitre ... the golden plate, the holy crown" (Lev. 8: 9).
He was the embodiment of Israel's status as "a kingdom of priests", and as such the exemplar not only of his sons but equally of all the pious men and women in Israel. How then could these men and women attain to his "holiness" and realize the ideal of self-consecration which he in his official role typified for them, seeing their lay status made any active assumption by them of priestly duties an impossibility? The Law resolved their problem by arranging for the voluntary assumption by them of duties parallel with those ofthe High Priest-duties differing from his only slightly in nature, and not at all in essence. #
3 He shall separate himself from wine and strong drink, [yayin and shekhar (fermented drink)] and shall drink no vinegar [chometz] of wine [yayin], or vinegar of strong drink [chometz of shekhar], neither shall he drink any liquor of grapes [grape juice], nor eat moist grapes, or dried [(i.e., raisins)].
4 All the days of his separation [Kol hayamim of his nazir (vow as a nazir)] shall he eat nothing that is made of the vine tree [gefen hayayin], from the kernels even to the husk [seeds even to the grape-skins].
The vine tree is the principal consideration here. See how the vine tree is contemplated throughout scripture to elicit its spiritual and typical significance!! For additional study!!!
As with the priests...
"Do not drink wine, or strong drink, thou (Aaron), nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever throughout your generations: and that ye may put difference between holy and unholy, and between unclean and clean" (Lev. 10:9).
It is the nature of strong drink to dull the mental eye, and to render the mind insusceptible to spiritual considerations. It does this by the artificial and sensuous glow which it kindles in the faculties. It is this feeling of electrical elation that gives drink its charm with all men who are prone to the use of it. That it should be forbidden to the high priest in the act of officiation, and to the Nazarite during the days of his separation, is proof that the things done under its inspiration are not acceptable to God. It may not be impossible to understand this.
Which of us cares for a cordiality that is plainly due to the fumes of the whisky-bottle or wine-cup? The love we appreciate is the love that is due to the pure action of healthy reason. Could anything more abhorrent be imagined than a jocose high priest? Or a high priest artificially strung up with strong drink for the performance of his duty? "Doth not nature itself teach us" that the pure and unbiassed discernments of reason, acting on the commandments of God, could alone be acceptable in such a relation of things? We may here understand why Jesus, the great antitypical Nazarite, refused, before crucifixion, to drink of the "vinegar, mingled with gall" (Matt. 27:34), which would have dulled pain, and enabled him to go through the ordeal of pain with an endurance not derived from faith, but from mere physical stupefaction.
The bearing of this interdict of wine or strong drink on the Nazarite cannot be obscure. The essence of a Nazarite's separation was the mental attitude of such an one to God. The separation was a separation "unto Yahweh", Such a man's or woman's separation would be a merely nominal affair if they were at liberty to relieve the tedium of their separation by exhilarating potations, or by the use of any substance calculated to elate by mere physical action. Their minds could not in such a state be fixed on God, but would be floated in the turbid sensationalism of artificially stimulated faculties--pleasant, it may be, to the person, but not to God, who delights to be the object of intelligent, humble and thankful contemplation....
The application of this to the matter before us would seem to be this--that there must be no working up into mere animal excitements in those who wish to be acceptable to God. The dancing dervish and the inebriated sectary of every description are alike odious to God--as all rhapsodical self-centred friendships would be to man.
The separation of the Nazarite, in being dissociated from the possible action of wine and strong drink, must be a separation founded on quiet reason, producing gratitude for benefactions calmly discerned, and holiness, from beauty and obligation intellectually perceived; and praise, from total dependance on the wisdom and the power of God recognized. All men now called by the gospel to separation, are antitypical Nazarites.
"Come out from among them, and be ye separate" (be ye Nazarites) "and I will receive you". Their Nazariteship is uncontaminated with the wine of sectarianism with its howlings and shoutings and spiritual inebriations in general. They are quiet, calm, though fervent men of enlightened reason, like Christ, the great Nazarite-in-Chief...
...They are Nazarites--unexcited by spiritual wine--uninflamed with strong drink, but radiant only with the calm brightness of rational and devout consecration to God.
Law of Moses Ch 30
5 All the days [Kol hayamim] of the vow [neder] of his separation [nazir] there shall no razor come upon his head: until the days [hayamim] be fulfilled, in the which he separateth himself unto Yahweh, he shall be holy [kadosh], and shall let the locks of the hair of his head grow.
No razor come upon his head.
It is possible we see the explanation of this in the reason given for cutting off the hair in the case of God's expostulation with Jerusalem:
"Cut off thine hair, O Jerusalem, and cast it away, and take up a lamentation in high places; for Yahweh hath rejected and forsaken the generation of his wrath" (Jer. 7:29).
To cut off the hair is the reverse of an act of self-exaltation: it takes away from a man's dignity: it is the natural token of personal abasement, and this token was exacted because of transgression. But in the case of a man separating himself to Yahweh--not transgression, but the reverse--obedience--consecration--was the normal state. Therefore, uncut hair was a suitable adjunct of Nazariteship.
There are times and connections when, "if a man have long hair, it is a shame to him" (1 Cor. 11:14): but in the case of the Nazarite, it was otherwise. It was both the token of consecration, and the condition of God's succouring presence with the wearer, as Samson found, when he revealed the secret of his strength to Delilah (Judges 16:17-21).
The anti-typical significance may be discerned in those spiritual characteristics that are enjoined upon those who have become, in Christ, "an holy people to Yahweh". It does not belong to them to be always in the hair-tearing remorse of the wicked. "Let us go on to perfection, not laying again the foundation of repentance from dead works" (Heb. 6:1). "How shall we that are dead to sin live any longer therein?" (Rom. 6:2). The answer of the good conscience will impart to them that "spirit of power, and of love, and of a sound mind", which Paul speaks of. "What communion hath light with darkness? What concord hath Christ with Belial?" Uncut hair speaks of faithfulness intact.
Law of Moses Ch 30.
6 All the days [Kol hayamei] that he separateth himself unto Yahweh he shall come at no dead body [go not near nefesh met].
7 He shall not make himself unclean [tameh] for his father [ av], or for his mother [em], for his brother [ach], or for his sister [achot] , when they die: because the consecration [Nezer] of his Elohim is upon his head.
8 All the days [Kol yemei] of his separation [nazir] he is holy [kadosh] unto Yahweh.
The Nazarite would therefore be inconveniently placed sometimes in his domestic relations. Funerals of relatives happening during the time of his separation could have none of his attention: and he would appear in the light of a person without natural affection. It would not really be so; the Nazarite would be none the less a lover of his friends, because he could not take part in the usual demonstrations of sorrow: it would merely be the case of one love being over-ridden by another and a greater. Duty to God sometimes interferes with what we would do for man. The duty to God in this case was the duty of separation from the defilement connected with death. It does not seem possible to miss the meaning of this, in its typical bearing.
Jesus, the great Nazarite, made light of natural relationship in spiritual connections. A young man whom he called to follow him, wished to go and first say farewell to those that were at home. Christ's answer has appeared rough to those who cannot judge by any higher rule than the flesh: "No man, having put his hand to the plough, and looking back, is fit for the kingdom of God" (Luke 9:62).
To another, he said, "Follow me: but he said, Lord, suffer me first to go and bury my father".
Christ's rejoinder was of the same character as in the other case: "Let the dead bury their dead, but go thou and preach the kingdom of God."
Jesus would not have us unmindful of natural duties, but he asserts the superior claims of those that have to do with God. He affirms a stronger connection and a higher relation in the case of those who are related to God, than those who are connected in flesh. "Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother and sister, and mother." This declaration had all the greater point from the circumstances that drew it forth, namely: the circumstance of his mother and his brothers, calling for him to take him home. One of the crowd said to him, "Thy mother and thy brothers without seek thee". The words quoted were his rejoinder.
Why should Jesus have thus made light of the ties of natural friendship? Because of what natural friends are, in the light of the Nazarite law. They are defiled by death. They are mere fellow-buds on the Adamic tree, which is a tree of death. Those who are truly sanctified by the truth are delivered from this defilement. Though physically the same as their relatives, it is only for a time they will remain so. In their mental relations, they stand new men in Christ, "chosen of God and precious"...
Because therefore of the great difference between those who have come to belong to God by the belief and obedience of the truth, and those who are mere sons of Adam unwashed from their sins, it is not for the former to have close dealings with the latter. The anti-typical application of the Nazarite law forbids it. They are not to be defiled by the dead. They are not to be unequally yoked with unbelievers. They are not, as the children of light, to have communion with darkness...
The children of this world are inspired by the flesh in all their ideas; and "they that are in the flesh cannot please God". All these things are testified (2 Cor. 6:15; John 2:15; Rom. 8:8), and nowhere more forcibly than in this object-lesson of the Nazarite holding aloof from all contact with the dead during the days of his separation. *
The correspondences between the Nazarite and Aaron are too obvious to miss. In place of Aaron's mitre and crown - which he was disqualified as a layman from assuming- the Nazarite had a full growth of hair for crown and as a symbol of his consecrated separateness. During his separation a shaven head would have been as unbecoming in him as in Aaron himself. As the priest (while ministering in the Sanctuary) was forbidden to drink wine, so the Nazarite (while fulfilling his vow) was to abstain utterly from the fruit of the vine in any of its many forms. No defilement by death was permitted him: the law for him was as stringent as for Aaron in this respect (Lev. 21: 11-12).
The principle of fundamental significance in the case of both Nazarite and Aaron was the same, "All the days of his separation he is holy unto the Lord". And inferior though the Nazarite was, as a layman, to the anointed Priest, yet in one way he was decidedly superior: Aaron was High Priest as a matter of hereditary duty and not from choice. Not so the Nazarite: his consecration was essentially voluntary, a course of life and service willingly and cheerfully undertaken as an expression of his love for God and his desire to live in absolute holiness before Him.
The Nazarite laws, by virtue of their nature, could thus not envisage, far less countenance, a wanton breach of the vow of consecration. They had, however, perforce to legislate for an involuntary breach, resulting from accidental and unavoidable defilement by death v9. #
9 And if any man die very suddenly by him, and he hath defiled [tameh] the head of his consecration [ nezer]; then he shall shave his head in the day [yom] of his cleansing [tohorat], on the seventh day [yom hashevi'i] shall he shave it.
Sudden death would no doubt be a rare occurrence, but the principal of defilement by the dead must be maintained. Therefore provision was made for the Nazarite to recover his vow.
The Nazarite was reckoned in that case as having "sinned by the dead" (verse 11)... If such a thing happened before the period of his Nazariteship had run out, it was to be considered that all the days that had gone before were "lost" (Num. 6:12), and that the days of his separation had to be begun over again.
...Several important things are suggested by this. It shows the extreme scrupulosity of the divine law when a Nazarite could "sin by the dead" without intention on his part. We may be affected by this in the antitype. One "dying suddenly by us "would be one who had been alive--consequently a brother falling away from the faith.
Yet the occurrence must be "by us"--near us--in contact with us--before it can have a defiling effect. That is, there must be intimacy and toleration and perhaps more, a cooperation amounting to saying "God-speed", and so a "partaking of their evil deeds" (2 John 11).
Personal friendship often interferes with a clear and healthful discrimination of duty in divine matters, and so the guilt of an offender against God may cleave to us. Eli, though disapproving of the wrong ways of his sons, sinned in "restraining them not" (1 Sam. 3:13).
Jesus told the brethren at Thyatira that though they were not behind in "works, charity, service, faith and patience", he had this against them, that "thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and seduce my servants". There is such a thing as being "partakers of other men's sins" (1 Tim. 5:22). We may "sin by the dead" while not sinning in our own action. The line to pursue is indicated by Jude:
"Of some have compassion, making a difference: and others save with fear, hating even the garment spotted by the flesh" (verse 23). *
That holiness of life which the Nazarite's consecration symbolized on the One hand, and that moral corruption which death so fittingly typified on the other, were diametrically opposed to one another. Here then was an opportunity for the Law to make this plain. The Nazarite was meant to be to every single member of the Priestly People a living exhortation, an object lesson in holy living, an embodiment of the very notion of being "an Israelite indeed".
But so that he should serve also as a conspicuous object lesson in respect of the ravages of sin, and do so all the better because of what he was, the Law then proceeded to declare that the defilement contracted by contact with death amounted in his case to an actual breach of his vow, even though completely accidental.
Consequently, for him much more was necessary than the routine seven days' exclusion from the Camp and observance of the specified cleansing ritual which went with it (Num. 5: 2-3; 19: II-13; 31 : 19)'. Once approach to the Sanctuary became possible for him again, he had to make ritual confession that sin had disannulled his original consecration: this he did by shaving off his hair - the badge of his separation and the visible token of his vow (Num. 6: 9) #
10 And on the 8th day [yom hashemi'ni] he shall bring 2 turtles, or 2 young pigeons, to the priest [kohen], to the door of the tabernacle [Ohel - tent that covers the tabernacle] of the congregation [ Mo'ed]:
11 And the priest [kohen] shall offer the one for a sin offering [chattat], and the other for a burnt offering [olah], and make an atonement [kapporah] for him, for that he sinned by the dead [nefesh (dead body)], and shall hallow [kadosh] his head that same day.
12 And he shall consecrate unto Yahweh the days of his separation [yemei of his nazir], and shall bring a lamb of the first year for a trespass offering [asham]: but the days that were before shall be lost [yamim harishonim shall not be counted] because his separation [nazir] was defiled [tameh].
If there were no remedy for the defilement arising from "one dying suddenly by us", the occurrence would be fatal: but here the type comes to our aid. Though the preceding days of separation are "lost" by defilement (in harmony with what is written in Ezekiel, that "when the righteous man turneth away from his righteousness... all the righteousness that he hath done shall not be mentioned"), there can be renewal and resumption, except in the cases reserved in Heb. 10:26, where we are informed that in case of wilful sin after enlightenment, "there remaineth no more sacrifice for sins".
The defiled Nazarite was to bring a sin offering and a burnt offering to make atonement, after which, he might resume the days of his separation, repeating those that had been lost. *
God had been deprived of His right to these days of service, robbed as it were of His due, even though the fault was not that of the Nazarite himself. One altar-offering only was therefore appropriate in these circumstances, and enabled the Nazarite to make public avowal that he had in this matter subjected God to loss-namely, a Trespass Offering.
The fine of an added fifth was not calculable here in terms of cash, so the Nazarite suffered it by forfeiting instead the period of service which he already had to his credit when he contracted the defilement.... He had therefore to fulfil not only that part of his period of consecration which in any case remained to him, but also the previous days' service thus lost to him.
He had in fact to begin his entire consecration afresh. The lesson for every reflective Israelite was plain: each time that by sinning he was false to his status as one of a dynasty of priests, he had to begin afresh, and make good his failure by consecrating himself anew to God. The lesson was a salutary one indeed, and a real education in acceptable worship. #
13 And this is the law [Torat] of the Nazarite [HaNazir], when the days [yamim] of his separation [nazir] are fulfilled: he shall be brought unto the door of the tabernacle [Ohel - tent over the tabernacle] of the congregation [Mo'ed]:
14 And he shall offer his offering [korban] unto Yahweh, one he lamb of the first year without blemish [tamim] for a burnt [ olah] offering, and one ewe lamb of the first year [temimah] without blemish [tamim] for a sin offering [chattat], and one ram without blemish [tamim] for peace offerings, [shlamim]
Thus the Nazarite, type and exemplar of the true Israelite though he was, could not declare his vow accomplished on his own authority but only on the conditions laid down by the Law. And these insisted, ironically yet realistically, that, though he could undertake the formal conclusion of his period of separation only by virtue of having observed that separation faultlessly, the first offering which he had to present was to be a Sin Offering, in recognition of the fact that, despite his ritual sinlessness over one particular religious exercise, he was still a sinner and astray from God. As his own hand slew his offering he openly acknowledged his own just deserts to be likewise death, and confessed that, left to himself, he was powerless to avert it.
Law and Grace Ch 12
What is this, but the typical inculcation of confession and supplication in the name of Christ--the antitypical sin offering and burnt offering. "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all iniquity."
We must not forget God's kind disposition towards even the wicked, as when He says: "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon" (Isa. 55:7).
If God is ready, thus to favourably receive unrighteous men (saying, "Have I any pleasure at all that the wicked should die?"), what may not those hope for who walk in His fear all the day long, but it may be, stumble occasionally out of the right way? The question is answered in the beautiful declaration of Psa. 103: "As the heaven is high above the earth, so great is his mercy towards them that fear him. As far as the east is from the west, so far hath he removed our transgressions from us."
It might be thought that the scrupulosities of the law were inconsistent with these wide-sweeping declarations of God's kindness: but this feeling disappears when we remember the constant provision for sacrifice and forgiveness. And when we discern in those sacrifices (taken in connection with the sacrifice of Christ, which they all foreshadowed) the maintenance of God's supremacy as the foundation of His grace, we can but exclaim with Paul: "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For of him, and through him, and to him, are all things: to whom be glory for ever" (Rom. 11:33-36). *
15 And a basket of unleavened bread [matzot], cakes of fine flour mingled with oil [shemen], and wafers of unleavened bread [matzot] anointed [meshuchim] with oil, and their meat offering [minchot (grain offerings)], and their drink offerings [nesakim].
16 And the priest [kohen] shall bring them before Yahweh, and shall offer his sin offering [ chattat], and his burnt offering [olah]:
17 And he shall offer the ram for a sacrifice of peace offerings [zevach shelamim]unto Yahweh, with the basket of unleavened bread [matzot]: the priest [ kohen] shall offer also his meat offering [minchah (grain offering)], and his drink offering [nesekh].
18 And the Nazarite [Nazir] shall shave the head of his separation [nazir ] at the door of the tabernacle [Ohel - tent covering] of the congregation [Mo'ed], and shall take the hair of the head of his separation [nazir], and put it in the fire which is under the sacrifice of the peace offerings [zevach hashelamim].
All this done, the time was now appropriate for the Nazarite's period of consecration to be officially declared complete. He therefore shaved off his hair and put it in the fire beneath the cauldrons in which the priests' portions of the Peace Offering were being stewed, in token of the fact that the realization of his vow had brought him true fellowship with God.
After this the Nazarite presumably left the Court to eat those portions of the flesh which fell to him with the bread which he had brought. Bread, significantly, which like that used in the service of consecration of the priests was all unleavened, not part unleavened and part leavened as in the case of normal Peace Offering services (Lev. 7: 12-13).
Before he did so, however, he had to acknowledge the reality of his need of the mediatorial ministrations of the priests to be as great as that of any other member of the Priestly People: the priestly nature of his consecration was not to obscure in any way his dependence on the appointed Priesthood...#
20 And the priest [kohen] shall wave them for a wave offering before Yahweh: this is holy for the priest [kodesh for the kohen], with the wave breast and heave shoulder [with the breast of the wave offering and thigh of the terumah (raisedup presentation)]: and after that the Nazarite [Nazir] may drink wine [yayin.].
In this way the Nazarite confessed himself to stand in need not only of a priestly mediator as such, but also of a Priestly Mediator who was sinless. One whose whole life - not just a brief portion of it would be holy, and constitute the fullest and completest realization possible of the Nazarite ideal. "After that", said the Law significantly, "the Nazarite may drink wine" (Num. 6: 19-20). #
21 This is the law of the Nazarite [Torat HaNazir ] who hath vowed, and of his offering [korban] unto Yahweh for his separation [nazir], beside that that his hand shall get [in addition to whatever else his hand shall afford]: according to the vow [neder] which he vowed, so he must do after the law of his separation [ torah of his Nazir.].
Taking the whole period of the Nazariteship's separation to stand, in parable, for the life of probation to which the Gospel calls men, we may discern without difficulty the meaning of a ceremonial that proclaims the essentiality of sacrifice to the final acceptability of the most faithfully kept time of separation.
Though the grace of God proposes the acceptance and glorification of faithful men--faithful in their separation from the evil world in which they "pass the time of their sojourning" (and will not accept those who are otherwise than faithful in this) yet it is not on account of their own righteousness that the glorious gift of immortality is bestowed.
It is on account of their deferential and grateful and humble submission to what has been accomplished in Christ. If God dealt with them on their own ground merely, they could not be saved, for they are all, without exception, "under sin" in the first case' sinners by extraction and character. It is the act of grace to forgive, and while this act of grace takes the shape of "counting" certain things for righteousness imparting a "right to the tree of life", it never for a moment abates its character as an act of grace.
It is true to the last (and for ever) that "by grace are ye saved through faith" (and obedience thereof). The saving contains forgiving as its essential feature. Without forgiving, saving could not be' --and this forgiving is "for Christ's sake"--Christ, the obedient; Christ the crucified' Christ, the risen' Christ, the intercessor.
We are" justified by faith", and so have" peace with God" (Rom. 5:1). "It is of faith that it might be by grace" (4:16): "not of works, lest any man should boast" (Eph. 2:8). *
...This is doubtless the typical counterpart of the ordinance that required the faithful Nazarite on the completion of the days of his separation, to bring all the sacrifices that prefigured Christ; present and wave a representative part through the priest; burn his hair (surrender mortal nature for the transformation that waits by Spirit); and then go forth to drink freely of that wine which in flesh-nature tends to disorder, but in Spirit-nature will be drunk as a harmless exhilarant, and as the symbol of the feast of gladness that God will yet spread for men upon the earth. *
* Law of Moses Ch 30.
22 And Yahweh spake unto Moses [Moshe], saying,
23 Speak unto Aaron [Aharon] and unto his sons [Banim], saying, On this wise ye shall bless the children of Israel, [Bnei Yisroel] saying unto them,
24 Yahweh bless thee, and keep thee:
25 Yahweh make his face shine upon thee, and be gracious unto thee:
26 Yahweh lift up his countenance upon thee, and give thee peace [shalom].
27 And they shall put my name [Shem] upon the children of Israel [Bnei Yisroel]; and I will bless them.
The priests had power to bless the people with the assurance that the blessing would materialize.
# Law and Grace Ch 5