Sermon Tone Analysis

In our worship services we most often follow a liturgy: a prescribed course of words that are spoken or sung predetermined as to when they are spoken or sung, who does the speaking or singing, which way the pastor faces and where he reads or preaches the parts of the liturgy.

The congregation is also guided in its words and actions.

There is a time honored reason why we do the things we do when we do them.

Most of this was not directly commanded in the Bible.

The order of service has been developed and changed over the centuries and we do see a lot of variety in it.

Among the mainline Christian denominations you have some faith communities that are highly liturgical: Roman Catholic, Greek Orthodox, Anglican, and Lutheran for example.

But you also have some that have almost no liturgy at all such as many non denominational or Bible churches.

They don’t necessarily recite any of the creeds during the worship service and may not even pray The Lord’s Prayer.

Although we do not have a specific liturgy commanded by God from the Bible, we do have guidance referring to the public reading of scriptures, examples of sermons preached on scripture, encouragement to pray, reference to the singing of Psalms, hymns, and spiritual songs, the practice of celebrating the Lord’s Supper to name a few.

In our text today we have a specific command in the Old Testament of how the priests were to pronounce a blessing on the Israelites who gathered to worship the Lord.

It is known as The Aaronic Blessing.

What is the Aaronic Blessing?

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The Aaronic Blessing is the blessing that Aaron and his sons were to speak over the people of Israel, recorded in Numbers 6:23–27:

“The Lord said to Moses, ‘Tell Aaron and his sons, “This is how you are to bless the Israelites.

Say to them:

“‘“‘The Lord bless you and keep you; The Lord make his face shine on you and be gracious to you; The Lord turn his face toward you and give you peace.’”’

“So they will put my name on the Israelites, and I will bless them.”

Because of the simple elegance and profound sentiments expressed in this blessing, it has been used throughout the centuries long after the sacrifices of the Aaronic priesthood ended.

It is commonly used today in Judaism and known as the Priestly Blessing, the Priestly Benediction (birkat kohanim), the Dukhanen, or the “raising of the hands,” although the specific time and method of pronouncement differs within the various groups of Judaism.

The Aaronic Blessing is also used in Catholic, Anglican, and Lutheran liturgy.

It is also spoken over the congregation regularly in less liturgical services of many Protestant congregations.

A closer analysis of the blessing shows that the emphasis is upon God.

God originates the blessing—it was God who instructed Aaron on the proper form of the blessing and gave instructions for it to be spoken over the people to begin with.

The blessing itself emphasizes that it is the Lord who blesses the people and does for them what they cannot do for themselves.

The Lord bless you and keep you.

A blessing from the Lord is requested; it’s not just a general blessing but the specific protection of the Lord as we ask Him to “keep you,” words that have the sense of guarding or watching over someone.

For Israel, this would have had a very practical application as they were surrounded by enemies, and God had promised to protect them as long as they were faithful to Him.

For the New Covenant believer, the protection of God has a somewhat different connotation.

While believers hope and pray for physical protection from enemies, we know that God has not promised this.

In fact, He has promised persecution (2 Timothy 3:12).

2 Timothy 3:12 (NIV)

12  In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted,

However, God has also promised that nothing shall be able to separate us from the love of God that is in Christ Jesus (Romans 8:36–38).

Romans 8:36-38 (NIV)

36  As it is written: "For your sake we face death all day long; we are considered as sheep to be slaughtered."

37  No, in all these things we are more than conquerors through him who loved us.

38  For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers,

Paul, sitting in a Roman prison awaiting his execution, was confident that God would rescue him and bring him safely to the heavenly kingdom (2 Timothy 4:18).

2 Timothy 4:18 (NIV)

18  The Lord will rescue me from every evil attack and will bring me safely to his heavenly kingdom.

To him be glory for ever and ever.

Amen.

The way Paul was safely transported to that kingdom was by the executioner’s blade!

The Lord make his face shine on you and be gracious to you.

This line of the blessing has to do with experiencing God’s favor.

When a person sees a loved one, his or her face “lights up.”

God’s “face” radiates divine favor.

Ancient Israel could expect God’s loving, gracious response to their calls for help.

New Covenant believers have the promise of God’s never-ending love (Romans 8:26–38, mentioned above)

Romans 8:26-38 (NIV)

26  In the same way, the Spirit helps us in our weakness.

We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express.

27  And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for the saints in accordance with God's will.

28  And we know that in all things God works for the good of those who love him, who have been called according to his purpose.

29  For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers.

30  And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.

31  What, then, shall we say in response to this?

If God is for us, who can be against us?

32  He who did not spare his own Son, but gave him up for us all--how will he not also, along with him, graciously give us all things?

33  Who will bring any charge against those whom God has chosen?

It is God who justifies.

34  Who is he that condemns?

Christ Jesus, who died--more than that, who was raised to life--is at the right hand of God and is also interceding for us.

35  Who shall separate us from the love of Christ?

Shall trouble or hardship or persecution or famine or nakedness or danger or sword?

36  As it is written: "For your sake we face death all day long; we are considered as sheep to be slaughtered."

37  No, in all these things we are more than conquerors through him who loved us.

38  For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers,

and have already experienced God’s gracious response to save us from our greatest enemies—sin and death (1 Corinthians 15:56–57).

1 Corinthians 15:56-57 (NIV)

56  The sting of death is sin, and the power of sin is the law.

57  But thanks be to God!

He gives us the victory through our Lord Jesus Christ.

The Lord turn his face toward you and give you peace.

This line of the Aaronic Blessing continues the theme of the “face” of God and has the idea of His people receiving His full attention.

The nations surrounding Israel believed in gods who could be distracted by other things (much like human beings) and had to be summoned, awakened, or roused to action.

(This is the background for Elijah’s taunts to the prophets of Baal in 1 Kings 18:27–28.)

1 Kings 18:27-28 (NIV)

27  At noon Elijah began to taunt them.

"Shout louder!" he said.

"Surely he is a god!

Perhaps he is deep in thought, or busy, or traveling.

Maybe he is sleeping and must be awakened."

28  So they shouted louder and slashed themselves with swords and spears, as was their custom, until their blood flowed.

Many pagan religious rituals were designed to attract the attention of the gods and put them in a proper mood to act on behalf of their worshipers.

This is all foreign to the Israelite religion.

When the people were faithful to God, His “face” was toward them with the result that they would have peace.

Peace (shalom) is more than just an absence of warfare but a completeness or wholeness and maturity.

Judges 2 records what happened when God turned His face from His people for a time and they lost shalom, but He quickly turned to them again when they repented.

The New Covenant believer has been granted peace with God though Jesus Christ (Romans 5:1),

Romans 5:1 (NIV)

1  Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ,

and we can also access the peace of God by trusting Him to take care of us.

Prayer is the active means by which we can experience this peace (Philippians 4:6–7).

Philippians 4:6-7 (NIV)

6  Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. 7  And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.

For ancient Israel, the Aaronic Blessing expressed the highest state of blessing that the nation would enjoy as they were faithful to God.

The application is slightly different for the New Covenant believer.

Jesus Christ has already granted us all of the things that are asked for in the Aaronic Blessing, and they have been granted on a permanent basis.

Our direct experience of these things can fluctuate over time.