« A Ministry of Benediction | Main | Confessional Subscription »
Christ’s Covenantal Blessing
By admin | April 11, 2008
The Christology of the Benediction – Part IV by Chuck Rennie
All of the Scriptural benedictions which fall into the purview of this discussion have a Christological focus. When the minister uses the Aaronic benediction he is emphasizing that the covenantal blessings which were bestowed upon Abraham, and then upon Isaac, upon Jacob, upon the Old Covenant people, upon Christ, and upon the Apostles, is now profoundly bestowed upon the church through faith in Christ (Gal 3:14). The Aaronic benediction proclaims that we are the heir’s of the fullness of the covenantal blessings passed down through the generations. Their hope was no different than our hope, though we are able to see the fulfillment of that which they longed to understand. Therefore, when we come to the epistolary benedictions we hear an explicit pronouncement of that which was already implicit in the Aaronic benediction. In other words, the apostolic benedictions, some being more explicit than others, are the Aaronic benediction interpreted in light of Christ’s person and work.
Numbers 5-6 set the context of the Aaronic benediction (see Iain Duguid’s commentary). Numbers 5:11-31 set forth the legal procedures for dealing with a wife who is suspected of marital unfaithfulness. Numbers 6:1-21 deal with the laws which govern the Nazirite–someone who has taken a vow of complete devotion to the LORD. It is in this context in which the Aaronic benediction is seen (Num 6:22-27). There is no doubt that the reader is suppose to ask, “On what basis do I receive the LORD’s blessing? Will it be given to the unfaithful wife or to those who have wholly committed themselves to the LORD?” It is interesting to note that throughout the course of Israel’s history she was characterized as the adulterous wife under God’s curse rather than the idealized Nazirite under God’s blessing.
Yet Christ Jesus, the true Israel, was the ultimate Nazirite upon whom the LORD’s face truly shined with delight and pleasure. At his baptism, as he arose from the waters and the Spirit descended upon him, his Father’s face shined upon him and a voice from heaven proclaimed, “This is my beloved Son, with whom I am well pleased” (Matt 3:17). At the Transfiguration of Jesus, the face of God shined upon him to such an extent that Jesus shined as bright as the sun (17:2). And once again a voice from heaven said, “This is my beloved Son, with whom I am well pleased; listen to him” (v.5). And although the face and countenance of the LORD was turned toward Christ with unsurpassed favor, as one who was wholly and perfectly devoted to the LORD, Jesus took upon himself the curse of the unfaithful woman. He took upon himself the exact opposite of blessing-the curse of the cross. For the first time, Jesus looked into the heavens and all he could see was darkness. Instead of a voice of delight coming down from the heavens, Jesus Christ lifted up his voice to the heavens and cried, “My God, my God, why have you forsaken me?” (27:46).
Peace, grace, and the blessing of God’s face shining upon us in approval and delight is only possible because Christ took upon himself our curse. The benediction to the book of Hebrews states that our peace comes through “the blood of the eternal covenant” (Heb 13:20). Consequently, when the LORD looks upon his people, he not only sees “the Son with whom [he is] well pleased” (Matt 3:17, 17:5), but he also “equips you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever” (Heb 13:21). In every way, he does for us what we cannot do for ourselves; the gospel was already being proclaimed in the Aaronic benediction, for it is the LORD who unilaterally blesses his people with peace and grace. It is the LORD who turns toward his people and sets his name upon them. Furthermore, it is in and through Christ that God has turned toward his people and caused his face to shine upon them; “since we have been justified by faith, we have peace with God through our Lord Jesus Christ!” (Romans 5:1). Therefore, when the minister concludes the LORD’s service with a Word of benediction, he is effectually and authoritatively pronouncing, through the Spirit, that all of the benefits of Christ’s death and resurrection are for you! As surely as we proclaim the gospel, let us also proclaim God’s benediction in Christ. Moreover, let us receive the God who blesses by faith.
Topics: Baptism, Church, Covenant Theology, Pastoral Ministry, Preaching, Regulative Principle of Worship, Worship | Comments Off
Comments are closed.