Blessing others should be the central theme of our lives as disciples of Yeshua. Is it exclusively a characteristic of the disciple? This teaching is not limited to the ‘New Testament’ but finds its roots in the Torah. Maimonides enumerates the Priestly Blessing as the next positive command of the Torah.
P26 – For the priests to bless the Jews, as Numbers 6:23 states: “In this manner, you shall bless the children of Israel.”[1]
This command makes a very literal appearance in the Gospels as the very last thing that Jesus did before ascending to the right hand of the Father.
Luke 24:50–51 (ESV)
And he led them out as far as Bethany, and lifting up his hands he blessed them. 51 While he blessed them, he parted from them and was carried up into heaven.
We know this is the same blessing because of the way He did it. Jesus performed the blessing in a manner that was distinctly Jewish and Priestly. Consulting a Targum provides valuable insights into this practice, as Aramaic Targums often elucidate Scripture by incorporating cultural understanding. Targum Jonathan, for instance, sheds light on Numbers 6:23, stating: “Speak with Aharon and his sons, saying: Thus shall you bless the children of Israel, while spreading forth the hands from the high place; in this tongue.[2]
With the mental picture of Yeshua raising His hands while blessing them, any Jewish person raised in the synagogue would immediately recognize the resemblance to the Priestly Blessing in this Gospel testimony. Personally, this blessing wasn’t familiar to me due to my upbringing, which did not involve synagogue attendance or teachings on this subject. Until just a few years ago, I would read this passage from Luke without grasping its Jewish context. However, now its significance is clear as day.
So there you have it! I discovered in the New Testament where Jesus demonstrates this command. However, my curiosity didn’t stop there; I wanted to explore how this command applies to the disciples. As I delved deeper, I realized that we, as disciples, are indeed commanded to bless frequently in the Apostolic Writings. The instruction to bless can be found not only in the Gospels but also in multiple instances throughout the Epistles. Yet, my question remained: Is it the same concept, though?
Jesus says to us:
Luke 6:28 (ESV)
bless those who curse you, pray for those who abuse you.
The command to ‘bless’ in the above passage is an imperative to bless those who curse you. In the society we live in, we encounter fellow broken individuals who often offend, hurt, scorn, and curse us, whether intentionally or unintentionally. Human interactions are rife with imperfections. While this command from our Master is primarily understood to apply to our enemies, the concept of blessing can extend beyond that. In fact, the Epistles further develop this idea of blessing one’s enemies in multiple instances.
1 Peter 3:9 (TLV)
Do not repay evil for evil or insult for insult, but give a blessing instead—it is for this reason you were called, so that you might inherit a blessing.
Romans 12:14 (TLV)
Bless those who persecute you—bless and do not curse.
I find myself constantly pondering the question: ‘Is this command the same as the P26 command?’ While I am confident that the command is evident in Yeshua’s blessing during the ascension, I am not as certain whether these other verses are direct allusions to the same command. However, I have developed a logical path that suggests their connection.
1 Peter 2:9 speaks of the Body being referred to as a ‘Royal Priesthood.’ Considering this, it becomes significant that our High Priest of the Heavenly Temple blessed this priesthood at His ascension. As the blessing was bestowed upon the disciples, it now becomes their responsibility as priests to carry forth and perpetuate this blessing among the nations.
We can gain further insights into this by examining various Jewish sources.
“We learn from here that the blessing upon Israel comes through the priests, but we have not learned from where comes the blessings upon the priests themselves? Since the verse says (Ib.) And I will bless them, it should be understood that the priests will bless Israel and the Holy One, praised be He! Will bless the priests.[3]”
“The Holy One, blessed be He, declared: Previously I blessed My creatures, as it is said: And God blessed Noah (Gen. 9:1), and the Lord blessed Abraham in all things (ibid. 24:1); and God blessed Isaac, his son (ibid. 25:11), And God appeared unto Jacob again when he came from Padan-aram and blessed him (ibid. 35:9). Henceforth, however, the priests and the righteous ones shall bless you.[4]”
Our High Priest blessed His Disciples, inducting them into the Royal Priesthood. They were then sent out as sheep among wolves, with a constant reminder from the Apostolic Writings to bless and not curse. Our purpose in the world is to bring about restoration through the blessing of God and the perpetuation of His message: “Repent, for the Kingdom of Heaven is at hand.”
Should we be pronouncing the Aaronic Priestly Blessing everywhere we go? While it may not necessarily be a bad thing, it may not be the primary focus for the every disciple. However, should we take this command to heart and spread blessings in general through verbal blessings and physical actions wherever we go? Without a doubt – yes!
Proverbs 11:25 (ESV)
Whoever brings blessing will be enriched, and one who waters will himself be watered.