THE BENEDICTION

M B K R . . M . B . D EV A. . WILLIA H OLBEE , ,

W ITH AN INTRODUCTION

B Y

F D H B N D D P . . . A I O US . . R L ,

Of W i t t n b r h o l o i c al S e m i n a r e e g T e g y , - an d Pr s i d n t o f t h e G n r al S n o d 1 0 1 0 . e e e e y , 9 5 9 7

PH I AD H L ELP I A , PA LUTHERAN PUBLICATION SOCIETY LIBRARY o fGONGR ESS

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B Y T H E

B I L UTHERAN PU L CATION SOCIETY. Ein snriptiun .

To F IE MY R ND ,

TH E . A. H . G R D . D . REV SPAN LE , ,

o f Y a r t o w n Pa . e g e , ,

Thr o ug h Who s e s ug g e s ti o n th e wr i t e r was di r e c t e d t o t h e s t ud y o f t h e

e c t o f\ w i c t e se a e s t r e at j h h h p g ,

THIS W ORK

I I N B D S GRATEFULLY S CRI E .

CONTENTS.

FOREW ORD

I NTRODUCTION

I CHAPTER . D EFI NITION

I I CHAPTER . PATRIARCHAL BLESSINGS

I I I CHAPTER . TH E AARONIC BENEDICTION

I CHAPTER V .

TH E SIGNIFICANCE GIVEN To TH E ACT OF BLESSING B Y THE LORD ’S WORDS

CHAPTER V .

THE EPISTOLARY SALUTATIONS

V CHAPTER I .

TH E PAULINE OR APOSTOLIC BENEDICTION (V) v i CONTENTS

VI I CHAPTER . PA G E TH E AARONIC AND APOSTOLIC BENEDICTIONS COMPARED 71

CHAPTER VIII . THE APOSTOLIC BENEDICTION AND EPISTOLARY SALUTA TIONS COMPARED

CHAPTER I ' .

THE OFFICIAL CHAR ACTER OF THE ACT UNDE R THE G o s PEL

' CHAPTER . IMPORTANCE OF THE ACT

I CHAPTER ' . MANNER OF PRONOUNCING AND RECEIVING THE BENE DICTION

' I I CHAPTER .

WHERE AND WHEN PROPER To MA K E USE OF BENE' DICTIONS

' CHAPTER III . MISTAK ES CORRECTED

H ' IV C APTER . RESUME

H ' V C APTER . CONCLUSION W R D FOR E O .

TH E writer did not suppose he would ever b e — come an author and write a book e ven a very little one . But a door has been opened before him fi into an unoccupied eld , and an overruling Provi

. R e d ence has seemed to beckon to him to enter. c e n t l y he was appointed to read before Conference “ ' d a paper upon The Benediction . The stu y which the preparation of that paper required r e vealed the following facts

r s t ffi Fi . The subject is important . The o cial act of pronouncing the benediction has in it a fi greater signi cance than is commonly supposed . Its importance is second to no other ministerial function .

e co n d n S . Upon examination it proves to be an i

e r e t i n t s g subject . It is one which ought to enlist the attention of both clergy and laity when once is acquired a true conception of the real meaning and purpose of the act.

b i r d T . Information upon the subject is a press (Vi i ) viii FOREWORD .

o f i m ing need the day. The irregularities and

proprieties so frequently seen I n this part o f the

’ services of God s house are sufficient evidence o f

r the want of proper information . The ministe who o ffic i at e s in holy things should understand fully what he is doing when he blesses the congre

at i On I n g the name of the Lord , and the congrega tion ought to have an intelligent understanding as

‘ to what is the Significance o f that blessing .

Fo ur flz . There is little literature upon the sub

e c t . j , and what there is is not easily procured It is fi con ned to a few expositions , commentaries , brief It articles in cyclopedias , and works on liturgics . was a cause of surprise to fin d how little available

material there is bearing upon the subject . This fi d work seems to occupy a el all its own . These facts are an ample apology fOr attempting ‘ ff such a work as is here o ered . It is only because

there are such good reasons that it is written . In this day of many books it would be an o fie n s e against good taste to enter the field o f authorship

without urgent reasons for so doing. This small volume might have been greatly enlarged by his

t o r i c al data , and by references to the many curiosi

ties which l i ave been evolved under the name o f i x FOREWORD .

b ut add t o benedictions , this would little of value the discussion . A simple, plain , thoughtful pre s e n t at i o n of what the Scriptures teach on the sub jcet is attempted , and this can be done with some brevity .

v th e Reader, if you have gi en but little time to

o f u S b e study the benedictions sed in divine ervice , grateful that the perusal o f these few pages will not draw heavily upon the moments which have become so precious in this strenuous age .

If you have given the subject but little thought , be lenient if you fin d this effort is altogether serious

. and thoughtful , requiring the study of some truths which may appear to be truths only after careful examination .

If you may have prejudices against anything which seems to tend towards stricter practices in l worship , be charitable, and reserve judgment unti the contents o f this book are thoroughly examined

o f G o d h and carefully weighed by the word , whic

a is the rule in all f ith and practice .

To the ministry and laity o f the Lutheran

Church in particular, and to the body of Christians ' FOREWORD .

i n f general , this work is o fered , with the prayer that it may help all who read it to attain a fuller

’ c onception of the exceeding riches of God s grace

' t owards us .

TH E AUTHOR . INTR ODUCTION.

REGAR D and esteem for the Christian character and attainments o f a brother with whom he was associated years ago , when both were in the de lightful days of student life, and both preparing for

o f the work the ministry, have prevailed with the writer in the request with which he has been hon ored , to prepare this introduction . Because the real benedictions authorized in the Scriptures are few in number is no reason why par t i c i p at i o n in this function o f Christian worship should be perverted from its real design or i n dul e d g in carelessly . Nowhere is it more fatally easy to fall into unwarranted license o r unspiritual

’ o f c formalism . In no part the servi es of the Lord s house are some pastors as much inclined to go b e yond what has been written and indulge in e xt e m

o r an e o us o f p , infelicitous , and undevout productions

o w n o r their , in unauthorized additions to what

s is , in its unadorned and stately simplicity, alway a unimproved by human dditions . (xi) INTRODUCTION .

The benedictions are rich in devout feeling. They are something more than the expressi on o f a n earnest Christian wish for the welfare of the people. Even the ancient peace greeting among t h e — — Hebrews as , for example , in Ruth ii . 4 when not observed as a mere polite ceremony, at last returned to something of its religious significance .

‘ Congregations assemble to hear the word o f the Lord at the mouth of the accredited and qualified t o f i n eacher the Church , and to participate what are designated , in liturgical language , as the sacri

fic i al f and sacramental acts o worship . The last

o f word that teacher, when the people disperse and

o f depart, should certainly be a veritable word the fi Lord , unmodi ed and unembellished by any human a ddition . In the ancient Church , by divine com t hE mand , Aaron and his successors in priestly o fi c e were to bless the people with a particular

o f form sound words . In the early Christian churches it soon became the custom to dismiss the c ongregation with some form of blessing, such as

“ ' “ ' o r . The Lord be with you , Depart in peace In o ur day the richer and much more significant

1 apostolic benediction (2 Cor. xiii . 4) is used also i n r dismissing the people from the sanctua y. INTRODUCTION . xiii

It should always be remembered that in all soundly Protestant usage the benediction is in no sense sacerdotal . Neither is the congregational prayer. It is, however, it should be said , both

‘ prayer and assurance . In addition to this , and

o f i fi what is more sign cance, in the benediction as in the sermon and the absolution , the word of God

m is imparted . It is so ething more than the utter

ff al ance of a pious wish , for in it grace is o ered ,

’ though , as in the absolution , it cannot be received unto salvation without faith . But, notwithstanding the dignity, scripturalness, and importance of this

o f part of divine worship , there is no part it that is more likely to degenerate into an unmeanin g form o f m extemporized platitudes . Tone, anner of utter

S ance, and attitude often how that the benediction is employed merely as the customary method of closing what the writer has often heard denom

“ ' i n a d t e the exercises .

In this volume the author presents the result o f his studies in this important part of worship, and I feel assured that many will be surprised at the i n duction he has made into the facts pertaining to h the subject, and the interest with w ich he has invested them . He has made an important contri INTRODUCTION .

b ut i o n to the liturgical riches of the Church , and fi that , so far as the writer knows, in a new eld of investigation . If his interesting and scholarly work herein presented shall serve to correct some

o f ac abuses in this part worship , he shall have

- complished a much needed work , in addition to u hi showing the dignity, script ralness, and su c i e n c y of the benediction which in its threefold form foreshadows the doctrine of the Holy Trinity .

. BA I N DAVID H USL .

IVI I CH L HAMMA D N TY S OO , I FIEL HI SPR NG D , O O ,

E IV F H E REF I 1 0 . F ST AL O T ORMAT ON , 9 7 TH E BENEDICTION.

CHAPTER I .

DEFINITION .

IT seems proper to anticipate the discussion o f

' The Benediction by a definition . In order to di ffi do this , however, one is confronted with the culty that facts yet to be proven in the pages fol lowing must be drawn upon to furnish the basis for fi d de ning the act . All the leading ictionaries have been examined , with the result that not one fur nishes a definition which agrees with the wording a n d explanations of the Scriptures themselves . A number of encyclopedias and other works have

o n e been examined , and the encyclopedias , with

n o exception , furnish satisfactory explanations of the subject . Some leading encyclopedias scarc ely

i m mention it, though they treat amply the less f portant one o salutations . The one exception is . “ r ' the Luthe an Cyclopedia , which , in the article ( 1 5) I 6 THE BENEDICTION .

’ o n m Worship , in the few references ade to the bene

o f diction , speaks it in its true sense . There may be other works o f this character which View the act in its proper light, but if so , we unfortunately

fin d failed to them . The main point on which the mistake is made by lexicographers is in that they define the bene

an o r diction as invocation prayer . But it is not a

o r . prayer, either in form , meaning, purpose It is not that by which we are seeking some favor of

’ G o d , but it is God s answer to that which has been

o f f sought Him in the di ferent parts of worship . ff It is not something o ered by us to Him , but it is

f o e something of ered by Him to us . Even this d s n o t o f give the full import the act, for while it is the pron ouncement o f the fact that God impar ts

18 His blessing, at the same time the act a means which the Lord has caused to be employed in th e

o f s transmission and communication that ble sing.

In the benediction , as pronounced by the priest or

S minister, God is conferring upon His true piritual

o f children the full measure His blessing . He em ploys his regularly- appointed agents only in the act, but He has made the act a desideratum to the

o r end in View . It is just as when a king ruler

CHAPTER II .

PATRIARCHAL BLESSINGS .

TH E practice of pronouncing a blessing in the f name o the Lord is very ancient . There are some eight o r ten instances o f this kind recorded in the book of Genesis . A brief reference to some of these will aid in preparing us for an examination o f the specific benediction which was prescribed for f the use o the Aaronic priesthood .

Whence arose this practice is not made clear. Whether the Lord had instituted such a religious

’ rite , or whether it was copied from His example in declaring blessings upon His creatures, is\ not said . Certain it is that He pronounced His own blessing f on a number of di ferent occasions . Thus , for ex ample, He blessed Adam and Eve . He blessed Noah and his sons when they had come forth from the ark . He also blessed Abraham . These bless ings m ainly dealt with the promise to multiply their descendants, and may have given rise to the practice among the patriarchs of pronouncing such ( 1 8) 1 PATRIARCHAL BLESSINGS. 9

blessings . However, any attempt to account for that practice must rest upon conjecture . That the custom o f declaring both blessings and cursings was common is indicated by several pas

fo r e o n e sages, such , instanc , as the in which the “ t o e Lord says Abraham , I will bless th m that

' bless thee , and curse him that curseth thee . Prominent among the instances of such bless ings is that where Abraham was blessed by Mel c h i z e de k o f o f G o d , king Salem and priest most

a fi high . This s specially signi cant as indicating fi that Melchizedek acted in an of cial capacity, by

o f Fo r virtue his priesthood . this reason Abra

o f o f ham gave him tithes all he had . The writer Hebrews confirms this fact incidentally in his argument concerning the priesthood o f Christ . f The story o Isaac blessing Jacob is familiar to all .

This blessing, obtained as it was by deception , was wisely repeated before Isaac sent Jacob away among his kinsmen . That such an act of blessing was regarded as conveying a good to the recipient and

a —i n as imparting to him peculi r privileges fact,

’ forming and contro lling the destin y o f one s life seems to have been their belief. Thus we see Esau

o n e weeping and pleading, Hast thou but blessing, T 2 0 H E BENEDICTION .

' m ? 0 . An y father bless me, me also , my father o ther prominent incident is that o f Jacob blessing

Ephraim and Manasseh , the sons of Joseph . Joseph w as not pleased that his father placed his right hand

fo r upon the head o f the younger son . The reason his displeasure 15 found in the fact that both Jacob an d Joseph saw in the act not only a religious rite , but also an o fi c i al and priestly one by which the blessing was conveyed . It was prophetic . Jacob , according to patriarchal customs , was the high priest and seer over the tribe . They both r egarded the

’ act as carrying with it God s blessing. Joseph wanted the chief blessing for the elder son . Jacob ,

I wi th prophetic vision, saw he was voicing the pur pose o f God when he pronounced the greater bless ing over the younger son . It is quite apparent that they regarded the act as conferring a VCTY real blessing from the Lord . We cannot fail to notice that the history o f Israel shows that Jacob was right, not only in this case, but in the prophecies which he made when blessing his own sons . Let us also consider for a moment that the position of Jacob ’s hands seems to have been an important fac tor i n conferring this bless ing upon the sons of

i n Joseph . It may be that the hands played a part I PATRIARCHAL BLESSINGS. 2

al l those acts which are called blessings . It is p robable the hand was either laid upon the head , o r held towards o r over the head in token o f the a c t o f laying it o n the head . Thus Aaron lifted up his hand towards the people when h e blessed

H t O at r i ar c h al t hem . This reference p blessings may s t o o ur eem foreign subject ; it will , however, be seen to have a bearing upon it.

Our better understanding of th e subject may be s till further secured by introducing another fact fi which may at rst seem irrelevant . When Ben jamin was presented before Joseph in Egypt, Joseph “ s . aid to him , God be g racious unto thee, my son

n o t o f This is spoken as a blessing, yet in a sense it seems to be such . But there is something which a ppears to distinguish even these gracious words o f

Joseph from the blessings which have been c o n s i d n ered . In it there appears to have been o laying o n o f or lifting up the hand , as if imparting a bless

n f ing. This was o e o the common salutations of

h e t day. No doubt at that time in the eastern c as ountries it was used , it is at the present time,

r by any pious person as a greeting o salutation . Anyone might properly speak to another just as

r Joseph did to Benjamin . Such salutations are e TH 2 2 E BENEDICTION .

ferred to in numerous places in the Scriptures, and

. 1 0 are not infrequently quoted Thus in Ruth iii . ,

' o f . PS . i Blessed be thou the Lord In cxxix . 8 t is said o f failing to comply with this custom in a “ certain instance : Neither do they which go by

‘ o f : say, The blessing the Lord be upon you we

’ In f bless you the name o the Lord . These salu t at i o n s were often—full of repetitions, and hence very long and tedious entirely too lengthy for o n e on f a mission o haste . Hence the prophet bade

t o o f Gehazi to run the house the Shunammite, and

o n e to salute no by the way, nor return the saluta

n o f . tio . anyone Jesus commanded the seventy to

n Salute no o e by the way. Their business required

o r s haste, was too important to waste time in thi way These salutations were made at parting as “ w o r ds well as upon meeting. Our parting f Good

' but o f bye, are the corrupted form an old saluta “ G o d . tion, be with you The difference between the salutation and the blessing is this : the former was an un o fi c i al ex pression o f good-will and wish ; the latter was th e

’ Offi cial communication o f God s good-will and bless

o n e s t h e ing. The assumed to impart no ble sing ; o n o t ther, in act and word , assumed to only pro PATRIARCHAL BLESSINGS . 2 3

o f nounce a blessing in the name the Lord , but to religiously impart that blessing. Anyone could give a salutation , none but those who occupied position o r carried the we l g h t o f years could assume

' o f . to bless, for the less is blessed the better We will do well to keep this di fie r e n c e between the

fo r o n e o f salutation and the blessing in mind , it is great importance in what follows . CHAPTER III .

THE AARONIC BENEDICTION .

WHEN the children o f Israel had escaped from

Egyptian bondage , a regular government, theocratic in form , was established . They became a nation , and

o n o f i n with the taking national life, patriarchal

s t i t uti o n s . necessarily passed away However, such ff changes are but Slowly e ected . We see among them relics o f various patriarchal customs long afterward . Particularly was this the case at cer

o f tain periods disorganization under the Judges , when “ every man did that which was right in his

' o n w w eyes . The most radical change h ich was effected upon the assumption o f national life was in their forms of worship . A regular and elaborate

o f system worship was adopted , and a stated priest hood was appointe d to supersede the paternal form . Aaron and his sons were chosen fo r this priesthood; and were solemnly consecrated to the priestly ffi o ce (Lev . Concerning this setting apart of Aaron and his ( 2 4)

6 2 THE BENEDICTION .

e r n a l c e . This blessing is commonly called the

Aaronic benediction . The words o f institution m ake very clear both the form and the significance

- f . o vi . the act They are found in Numbers 2 2 2 7. “ And the Lord spake unto Moses, saying, Speak unto Aaron and unto his sons , saying, On this wise

S ye, hall bless the children of Israel , saying unto them ,

The Lord bless thee , and keep thee

The Lord make His face shine upon thee, and be gracious unto thee “ The Lord lift up His countenance upon thee , and give thee peace . And they Shall put my name upon the children

' o f Israel ; and I will bless them . The verse preceding and the o n e following the benediction ar e quoted because they give fh e most important in formation as to its purpos e and charac ter. There is about this benediction a simple majesty which calls forth our admiration . There fi is no ner passage anywhere , nor is there any which

’ more fully expresses God s g racious purposes toward His chosen people , Israel . These are the

’ Lord s own words to them . Though He has dele h u gated to His priests their pronouncement, no THE AARONIC BENEDICTION . 2 7

m man element enters into their co position . He has set His seal upon them as truly as upon th e commandments which He traced with His o wn f finger upon the tables o stone .

fi t o t h e The rst thought be considered , then, is

s t authority upon which thi blessing rests . Wha may have given rise to the patriarchal blessings we h are unable to determine . Their origin and muc as to their character will ever remain in obscurity . But as to the origin and character o f this Aaronic benediction there is no obsc urity . Its divine origin and authority are unquestioned . Both with respect

o r r o f to it as a priestly ministe ial act blessing, and

c o m to its form when so used , it rests upon the

i n mand of the Lord . No gem all the Scriptures

fi . S h has a rmer, stronger setting The ignet wit which it is sealed in place is inscribed with

' o f Thus saith the Lord . The fact its authority is so clear that the question does not permit of argu “ ment The Lord spake unto Moses, On this

' wise ye shall bless . Another question with refer

n o t s o ence to its authority, however, may seem

- d self evident. It is the only bene iction for the use o f which there is a divine command . That is,

o f t h e there is no other passage Scripture , either in ' 2 8 THE BENEDICTION .

o r Old New Testament, which the Lord has com m an de d should be used by His priests or ministers

o f for the purpose blessing the people . This state ment may not be readily accepted , but a careful examination o f every passage of Scripture used at

i n all as a benediction reveals its truth . As it volves arguments which properly belong un der other heads , it would not be wise to introduce them

m o f here, .but the state ent the fact is properly made at this time . While the Aaronic benediction rests

c i t s upon the learest command for authority, it is the only blessing which bears that distinction .

In the next place, a little examination makes it

n o fi plain that it is t a prayer. Webster de nes the fi benediction as Speci cally, the short prayer which closes public worship as to give the benediction .

Webster is distinguished for the c o r r e c t nEs s and f fi excellence o his de nitions . He very seldom m akes a mistake , but he certainly is mistaken in this instance . That such is the case need awaken n o o n surprise , for a great many writers religious and Biblical subjects make the same mistake . Dr.

o f Hitchcock , at one time president Union Semi

“ ' r i n o f na y, New York , his Analysis the Bible , classes all benedictions and salutations under the THE AARONIC BENEDICTION . 2 9

general head of prayers . Scott, the commentator, could not disabuse his mind o f the idea that this benediction is a prayer. Many ministers so change the form o f benedictions as to convert them into

. we f prayers Now, do not give a prayer ; we o fer

r n o t ff V o make it. We do o er or make the benedic tion , we give it . The priest or minister is not

fo r praying the divine blessing, but he is declaring

’ o r announcing it. He is the Lord s agent, by whose mouth the communication o f the blessing is fi announced . Yes, the act signi es more than this

. o f even The minister, in the act blessing, is the offi cial agent whom the Lord uses to convey His

t o fo r blessing those whom it is intended . It is

’ ’ not a man s blessing, but the Lord s , yet He makes those men who minister before Him the stewards o f fi v h His bene ts, and gi es t em authority to dispense

a and c onvey those good things . But this will p pear more fully later. It was introduced here to Show how Very different is this act from that of

. r prayer It is more than a prayer. It is not o u

o ur approach to God , but His response to approach d to Him . It is not an a dress o r petition from

G o d the congregation , through the priest, to ; but it is a proclamation from God , through the priest, 0 EDI CTI ON 3 THE BEN .

ff an o icially to the congregation . It is not in y

o ur sense word to Him , but in every sense it is His word to us . ? Since it is not a prayer, what is it It is the

’ Lord s response to worship . It is His assurance o f answer to the prayers and supplications which His

o f people have made, His acknowledgment the ff o erings which they have brought . With this r e spouse and acknowledgment He bestows a blessing. The Lord is so solicitous that His people shall realize His blessing that He does not leave the transmission o f it alone to an unseen Spiritual com m un i c at i o n of blessing, but with the underlying i spiritual assurance there is g ven the spoken word , which is made a Vehicle through and by which is i conveyed these sp ritual things . This spiritual I good is the consummation of worship . t is the grand end towards which all worship tends . The benediction is the climax which the act of wor

e r e s u ship anticipates . H nce the benediction p p poses preceding acts o f worship . Not so either the

r salutation o prayer. Some act of a sacred and religious character must precede the offi cial de c l a f ration o blessing. There must be a coming before the Lord ; the o fl e r i n g o f some sacrifice upon His 1 TH E AARONIC BENEDICTION . 3 altar ; the dedication of some gift to His service ; t h e prayers and supplications o f those who have a pproached Him . Then God answers with the benediction by the mouth of His chosen ministers , and assures each believer of His blessing, grace, an d peace . A benediction , then, is wholly out of place in a purely secular meeting . A prayer might be in place, for we have need always to pray but the primary conditions which the benediction pre s upposes are wanting in secular meetings . The

’ benediction , therefore, is the Lord s response with

His gracious blessing to the believer and worshiper, an d the act is designed to be a means i n the communication of that blessing.

It becomes necessary, then , to consider the mag n i tude of the blessing here contemplated . This c an be ascertain ed only by an examination of the words of the benediction , and what the Lord Him s elf has said in explanation of the act . It will be noticed that the benediction is com

o f posed three parts , and each part has two mem b ers . The number three is claimed to have been a o f Hebrew form emphasis . Some explain o r

o n account for the form this ground , that is , that it w as so written to give emphasis and expression to 3 2 THE BENEDICTION .

l - the words . The threefo d repetition of the name

o f Jehovah , and the reiteration His blessing from

f o f t h e di ferent points view, give great emphasis to

o f passage. Then each the three parts has two members , so that there is a parallelism running through the whole , imparting to the benediction a

. i n still more pronounced character. Some fanciful t e r p r e t at i o n s have been given to these facts by cer tain writers which it is not necessary to consider

t o here . There is no occasion indulge in any forced interpretation of the passage in order to reach

o f correct views its meaning, nor is it advantageous ffi to read into it any mysterious di culties . It doubt less is true that it has a hidden typical character to which reference will be made in due time , but it

o f would be no assistance here . On the other hand ,

“ though the threefold construction o f the Bless ing does give emphasis to it, it will hardly do to say

o f it was s formed for the sake o emphasis . Em

o f phasis must have a reason o r cause back it . It does no good to emphasize an unimportant thought .

o f Emphasis , out place, is like accenting the wrong

o f notes in a piece music . We introduce strongly marked acce nt in some pieces ; it would spoil

“ ' e e m h as i z e others . W p Old Hundred by making

3 4 THE BENEDICTION .

e ntirely consistent with the thought expressed .

as i s So , to say that a threefold parallelism , such here found, is a Hebrew mode of emphasis, does n o t account for the fact that the passage has three p arts , with the name Jehovah appearing in each . An d the method o f accounting for the six mem b n ers , by sayi g we have three parts of two mem b Si x ers each , making in all , which , added to the n ame Jehovah , makes seven , and that three and s even are numbers regarded with special reverence

ffi o f by the Hebrews , is not a su cient explanation

t h e . matter Doubtless , very beautiful and instruct i ve lessons may be drawn from such an interpreta t o f t h e ion passage , but we are not drawing lessons , w e are dealing with facts . Let us go a little deeper

into the matter, and examine the thought of the p assage . The first clause o r part states the fact that God

blesses and keeps His people . The former mem

b e r of the clause sets forth the truth that the Lo rd

plans their good , and He brings that good upon t hem in blessings and prosperity ; the latter mem ber teach es that He watches over them and keeps

them from enemies , from evil , curses , and pesti

o n e lences . The is seen in His plans concerning THE AARONIC BENEDICTION . 35

them , and in the mighty deliverance He wrought for them when He brought them forth from Egypt the other is seen in the pillar o f cloud and fir e which attended their march . It kept them in the m way ; it kept them fro their e nemies . He sup plies in the largest sense He protects in the most x f . s e fectual way In other words, God e ercise paternal care towards His people . This clause , v t then , includes all that concerns His bene olen designs towards them , His purpose to bring about their good , His plans by which that end is to be secured , and the continual paternal care and pro t e c ti o n t which He throws about them . This though

’ of God s paternal care appears repeatedly in th e

o i n Old Testament . It is given fullest expressi n

His declaration of love in such passages as Jer. “ . e ve r l as t xxxi 3 Yea, I have loved thee with an ing love : therefore with lovingkindness have I

' drawn thee . And in Isa . xlix . I 5, where He com pares His love fo r His people to that o f m others “ for their children Yea, they may forget, yet will

' not I forget thee . These and other passages show th at this paternal attitude o f God towards His. people is not dependent upon their attitude towards

Him . 36 THE BENEDICTION .

The meaning of the second part or clause is

f o d r e quite di ferent. It expresses the fact that G veals Himself, and that this revelation is a purely

o n fi o f g racious act His part. The rst member the part says that He makes His face shine upon His people . With that revelation of Himself is given

o f the knowledge His truth , His will , and mercy . “ Ps . . 2 : This is made clear by lxvii I , God be merciful unto us, and bless us ; and cause His face to shine upon us ; that thy way may be known

' u . pon earth , thy saving health among all nations The making His face shine upon us is His reveal “ ing Himself . Thus He spake to Moses face to

' m an E . . face, as a speaketh unto his friend ( x xxxiii

I I I) . And Moses , in his plea in Num . xiv. 4 , said “ They have heard that Thou art among this peo

ar t ple, that Thou seen face to face , and that Thy

e b e cloud stand th over them , and that Thou goest

o f fore them , by day time in a pillar cloud , and in

' “ fir e a pillar of by night . Thus He made known

His ways unto Moses , His acts unto the children of

' P m o f Israel ( s . ciii . By the second ember this part He makes known the fact that this revelation o f Himself is i ndependent o f any claim o n their part, but is wholly dependent upon His favorable THE AARONIC BENEDICTION . 37

o f . inclination toward them . It is an act grace

His making Himself known unto them , His revela tion of His name , glory, power, truth , and righteous ness, all is because He is gracious ; and He purposes that He will cause this grace to continue toward

fi o f them . Like the rst part, this clause speaks things which are independent o f the attitude o f His people . But the third part or clause o f the benediction

ff o f di ers from the other two , in that it speaks that which is n o t in dependent of the attitude o f the ’ l Lord s people toward Him . The Lord ifts up His

an d countenance upon them gives peace . That is, the Lord removes His anger from His people, and comes into a delightsome friendly relationship with

fin d them , in which they pleasure and peace to wards Him . He comes down upon them , causes His truth to enter their hearts and reform their lives , so that He is delighted with them , and gives expression to His pleasure by lifting up His coun t e n an c e upon them . The result is their peace .

This clause , then , refers to the converting and com “ o f forting power God through His truth . The l aw o f the Lord is perfect , converting the soul ;

o f the testimonies the Lord are sure, making wise 8 3 THE BENEDICTION .

th e o f r e the simple ; statutes the Lord are right, jo i c i n g the heart ; the commandment of the Lord

' i s . pure, enlig htening the eyes These three parts o f which the benediction is

’ formed cover the whole Wide scope o f God s bene fi t s . Though we can hardly look at it free from

o f the bias our Trinitarian views, yet it seems to us the foregoing explanation would naturally follow without the later development o f the doctrine o f

ff fi o f the Trinity. These three di erent elds the

’ operation o f God s goodness towards man are t e ferred to over and over again in the Old Testament.

s The Aaronic benediction , then , gives expres ion in

’ a v ery few words to the full scope o f God s b e n e vo lent designs towards His people, and the means He has taken to secure the accomplishment of those

an d designs . Such is the Aaronic benediction , such are the blessings which the Lord intends shall be conveyed unto those whom He has chosen . CHAPTER IV.

THE SIGNIFICANCE GIVEN To THE ACT OF

’ BLESSING BY THE LORD S WORDS .

TH n o f E precedi g chapter, with the exception the part which dealt with its divine origin and authority , considered the Aaronic benediction itself. In this chapter it is proposed to examine into the

’ Significance of the act of blessing which the Lord s o wn words o f institution warrant us in attaching to it . He has certainly left no room for doubt as to the import of the act, nor as to His purposes in i nstituting the rite . While care should be taken n o t to claim for the act any unwar ranted power or m S eaning, we must not fall hort of an acceptance o f fi the full signi cance which His words imply.

Our zeal must not carry us too far, our faith must

’ n o t stop s hort o f the full measure which the Lord s promise assures us . Certainly no rite in either Old o r fi New Testament is more clearly de ned . We are s urely justified in accepting fully all that the Lord so clearly promises in this connection , as we are in al l other things . 0 4 THE BENEDICTION .

fi o f In the rst place, it appears that the use this ffi benediction was intended to be purely o cial . It fi was to be exclusively an of cial priestly prerogative.

It was o n e of the special functions fo r the perform ance o f which Aaron and his sons had been sepa rated from all other men .

i n The statement Deut . x . 8 may seem to imply

o f that the Levites , other than the family of Aaron , had the privilege o f bless ing ; but a more careful examination o f the passage shows that such was

o f not the case . In Numbers Viii . , the duties

n o t the Levites are fully described , and this was o n e o f them . It belonged to the Levites because it

o f belonged to the family Aaron , who were Levites . Thus the Lev ites are spoken of as bearing the ark and other sacred vessels of the tabernacle during the

o f u marches the children of Israel , while in tr th the

o f sons Kohath alone were permitted to do this.

1 (Num . iii . 3 and iv. I 5 In like manner the act o f blessing is spoken of as belonging to the Levites , while only the priests who were Levites were per m i t t e d to perform this act. None could presume

o r to act in their place in this capacity, if anyone did assume such a r Ol e there must be some peculiar circumstances which conferred upon him special

2 4 THE BENEDICTION . in the history o f Israel when David brought the

o f ark the covenant to Jerusalem . It meant the t e - o f establishment the full Levitical service, which had been greatly neglected . So David , as the

’ Lord s anointed king and head over the nation ,

n upo reorganizing the tabernacle worship , intro

’ duc e d t h e r e fo r m ff fi by o ering sacri ces , and it is “ o f said , He blessed the people in the name the

' Lord (2 Sam . vi . That was still a greater day when Solomon dedicated the temple . He, too, f fi “ o fered sacri ces, and then Turned his face about and blessed all t h e congregation o f Israel (and all

' 1 the congregation stood) ( Kings viii . The blessing mentioned in verse 1 4 must not be con fused with the ascription to God which follows

1 in verse 5. The former was a blessing of the people , the latter the blessing or ascription of

o f praise to God . The words blessing are not

o f given . The writer the record seems to take it for granted that in both the case o f David and this , all would understand what that blessing was . Hence we assume they used the Aaronic

o r . blessing, something very similar The fact

s that Solomon , after the prayer, again bles ed the

s people, and that in that instance the bles ing SIGNIFICANCE GIVEN THE ACT OF BLESSING . 43

fi is given , rather con rms our assumption . When he blessed in Words o f a different import the Th words are recorded . e grounds upon which they assumed to perform priestly functions may be several . First, they were kings under the the o c r at i c government of God . They looked upon

o fi c e i n their as a holy gift from the Lord , and that official character they r e - established the sacred

’ o f rites God s worship , and they did so with their

’ own hands as God s ministers . They did not pro pose to continue to do so . It was not a contention for the privilege , as was the act of Korah . God ffi accepted their acts as o cial . But, again , they were the patriarchs o f the nation by virtue o f

ffi a their high o ce , and it might be said that for time Israel reverted to the patriarchal customs d of earlier times, just as had been one in many l things in the times of the Judges . But stil another reason may be assigned. These kings , acting under divine direction and inspiration , may have assumed this priestly r Ol e as a type of that

n greater King, who should spri g from the line o f o f David , and who, though not the Aaronic

h f - fi priesthood , s ould o fer the all important sacri ce

e and confer the most perfect of all blessings . Thes 44 THE BENEDICTION . ar e the exceptions , and they strengthen the rule, for they Show how strict “was that rule that none but the priests could perform ministrations at the altar and bless in the name o f the Lord .

In the next place, while the priest alone c ould properly administer this blessing, it was not o ptional with him whethe r he bless or not . The d ischarge of this service was a duty devolving upon him . When the conditions were such as to call for t h e t h e blessing, priest could not, because of any personal matters, withhold it The Lord said ,

' o f Ye shall bless the children Israel . It was t h e privilege enjoyed by the . congregation o f wor s h i p e r s to be blessed ; it was their right ; they

o d could claim it. G had just as truly set them apart to be blessed as He had set the priests apart

s to administer His blessing. The priest wa the a ppointed agent in the act, His people were the fi appointed bene ciaries named in the deed . He c ould not refuse to transmit the described benefits unless some sin and impenitence were plainly mani

o u r fest among them ; unless they, their pa t , were not complying with the conditions . To withhold t heir rightful blessing would be a gross act o f pre s umption . Under any but the most extraordinary SIGNIFICANCE GIVEN THE ACT OF BLESSING . 45 circumstances their presence and part in the wor s hip entitled them to receive what God had prom

o f ised . This part worship could not properly be o mitted when o n e authorized to perform it was

“ ' present . Ye shall bless . We also notice that the Lord prescribes the form

“ ' to be used , and says, On this wise ye shall bless .

The words are dictated . The passage, like all u pon which the Lord has set His seal , and in the composition o f which the human element is e n

t i r e l . y wanting, has a divine superiority Its great e xcellence removes the necessity o f substituting f any other words . It has been said o the com m an dm e n t s that n o word can be taken from them, n o r anything added to them without marring their

o f force and beauty. The same may be said the

d . bene iction It will be but injured by any change . W e can only lessen it by taking something from

i t . , we cannot add anything by enlarging it It

’ e xpresses all things which belong to God s bless ing of man . It evidently was the purpose of God not to permit any priest, ministering at His altar, t o t o s change it , much less ubstitute any fanciful

o f o n n benediction his w preparatio . He knew quite well the disposition of some , and that there 46 THE BENEDICTION . would be those who would have the conceit t o think theywere able to prepare a form o f bless ing fi which was ner and better. To hold in restraint this inclination to remodel this benediction , the “ Lord was very positive when He commanded , On

o f s a this wise ye shall bless the children Israel , y

' ing unto t hem . So this benediction was to be n neither enlarged , dimi ished , nor in any way modi

fi d o f e by the priests Israel . “ The words , On this wise , are not to be inter “ r e t e d p as we interpret the words , After this

' n manner pray ye , which Christ speaks concer

’ ing the Lord s Prayer, because the other words,

“ ' Saying unto them , so qualify them as to “ give them this meaning and force , In these l ' words ye shal bless . If the blessing should be

d o n s regar ed by any account of the words , On thi

' wise, to be simply a model form , then if it is

a o r m de a model pattern, any or all benedictions sh ould follow the one and only model given us by the Lord , and should give full expression to both

His name and His blessing. Such a lesson is for us under the gospel , but the Aaronic benediction was in no sense a model o r pattern for benedictions

v to be used in Jewish worship . It di ided the SIGNIFICANCE GIVEN TH E ACT OF BLESSING . 4 7

honors with no other. These were the words which the Aaronic priests were t o use when they blessed the people . The language with which the Lord instituted and authorized the benediction teaches us anothe r important lesson . This specially claims our care

i m ful consideration , for it is probably the most

i n st r u portant thought of all . It is more largely

i n mental revealing the character, purpose , and force o f the benediction than anything thus far con

i de r e d o f s . It is this By the act pronouncing the benediction the priest puts the name of the Lord u n pon the people, and with the conferri g of that name the Lord declares that He will bless them .

n The strange thi g about it is, the Lord does not

“ ' say, I will put my name upon them, but that the “ do . priests, Aaron and his sons , shall this And they shall p ut my name upon them ; and I will

' . d bless them The name here used , as alrea y seen , is Jehovah . This is the name which the Lord t e vealed to Moses at the time He delivered the

r Israelites from Egyptian bondage . We are e minded that the Lord at a later day wrought a far greater deliverance by the introduction o f still another name . This name , Jehovah , embodies in 8 TH 4 E BENEDICTION .

‘ its meaning the thought o f essential being and

‘ Com i ng as it does from the Hebrew verb which m to h e d G o d eans , is regarded as esignating as the

B i n ' wh o m One Eternal eing is life , and from whom al l i n life , which is the world , has been given . By

e putting this nam upon His people , He is impart ing His being, His spiritual life to them . In other w s ord , God is giving life to His people in naming them by His name . The priest or minister is em ployed to perform this holy and very exalted act of n ’ t aming the Lord s people by His name . This mus n o t be understood as applying to religious life ex t e r n al l fi y and super cially ; it means the life itself, f not the nominal pro ession of religion . Where that

s name rests and abides there is life . This include

e n . H i s all bl ssi g, comprises all good God names people fo r Himself and makes His abode with them

Fo r an c t i fie s and in them . this purpose He s them

fi f r Th e as He sancti ed the temple o His name . m i t inister pronounces that name upon them , puts o n G o d m them , and blesses them by working in the through the Spirit and the word His gracious sal

an c t i fic i n o f n Vation and s at o . To the end produci g such a gracious life in those who believe the bene diction is a means .

50 THE BENEDICTION .

’ fatiou given above . The Lord s explanation o f the benediction gives it a most important place in wor

an d ffi ship , assigns to the act of the one o ciating a

fi au signi cance which , without such unquestioned t h o r i t y , surely no man would claim belonged to it.

But these words are unmistakable, and ascribe to the act a significance and power some may be slow to admit “ And they 'the priests' shall put my name upon them 'the worshiping people' and I

' “ will bless them . Thus if the name of G o d is

o n laid Israel from above , so , too , Israel is there

' — a n with in this name raised high aloft . L g e . The f ollowing words of Jesus , in His prayer for His dis . c i l e s fi p , because of these truths , gain in signi cance

Holy Father, keep through Thine own name those whom Thou hast given me , that they may be one as we are one . While I was with them in the world ,

' I kept them in Thy name (John xvii . I I ,

h as Even so , may God keep all , whom He given

u n . nto Christ , through His name unto life eter al May the Holy Name so come upon all believers in gracious benedictions spoken by the mouth o f His ministers . Perhaps a comparison may make still clearer the

nature and force of the act of blessing. Illustra 1 SIGNIFICANCE GIVEN THE ACT OF BLESSING . 5

n o t tions, while proof, do assist us in understanding propositions . In the Lutheran Church we have a service which almost exactly illustrates the case in

“ ' hand . It is the Confession and Absolution, which is the chief feature of the Preparatory service. After the pastor has given such in structions and ex hortations as the occasion demands, the people then s confes their sin , their penitence , and their faith , whereupon the pastor assures all wh o made this

o f confession Sincerely of the divine pardon sin . He

r o f ffi does so with autho ity , by Virtue his o ce as a

o f minister the word . He declares to them the fact

’ n e that God s pardoning grace extends to each o .

n o t but The minister does forgive sins , God does ; ffi but the minister o cially assures that He does . “ The Lutheran pastor does not say, I absolve

' “ c o n fe s thee , but he does say , Upon this humble

o f sion which you have made , as a minister the

o f d Church Christ, and by His authority , I eclare

o u n unto y who do repe t and believe in Him , the

o f entire forgiveness all your sins , in the name of

o f an d o f the Father , and the Son , the Holy

' Ghost . In pronouncing the benediction the pastor stands in precisely the same relation to the wor sh i e r p , and his act is the same in character and TH 5 2 E BENEDICTION .

f . s . . . . D. orce On thi point Rev E T Horn , D , says The benediction is not the mere utterance of a

f ab s o pious wish ; it o fers grace , though , like the l ut i o n s , it cannot be received unto alvation without

. f ' ’ aith . We are sure Christ s words in Matthew

. 1 . 2 o ur xvi 9, and John xx 3 , give full authority for

s Views and practice as to ab olution . The act of pronouncing the benediction has been much more c learly defined as to its form and purpose than that f o absolution . But generally more thought has

’ been given to the question o f the minister s relation to the worshiper in the act o f absolution than in

o that f the benediction .

t h e It will be seen, from discussion so far, that the meaning and force o f the benediction has been Very generally overlooked ; and as a consequence this important ministerial duty has frequentl y been ff indi erently and carelessly performed . When the

n o t minister comes from the altar, he must forget that he n o w bears a message from the Lord to the

n o t waiting congregation . It is not a prayer ; it is

’ n m an s word ; it is in o sense a subordinate act. It

’ and e u is the Lord s own explicit word , man is the It trusted messenger. is the end sought in worship ,

’ n . Fo r amely, the Lord s salvation and blessing the S IGNIFICANCE GIVEN THE ACT OF BLESSING . 53

purpose of conveying, by appointed means , this

s bles ing to His children , has God chosen and set

‘ a r o f part His priests, His ministers ; and in no pa t t h e ser vices o f the sanctuary does this fact o f their m ission appear more evident than when with up l i n o f ifted hand they bless the name the Lord . The facts thus far presented establish the correct n o f fi n ess the de nition given, and the benedictio ,

’ s fi ffi o f peci cally, is the o cial pronouncing the Lord s name and blessing upon His children ; o r is that declaration o f blessing in which the min ister acts a o f o s the ambassador G d. CHAPTER V.

T H E EPISTOLARY SALUTATIONS .

“ BEFORE we proceed to examine the Apostolic

' Benediction , another subject claims our attention . This seems necessary that we may properly dis t i n g ui sh between various sentences which are mis t ake n l y used as benedictions and those which may be properly so used . It may seem to some a mat ter of little importance , but if the lessons taught

- vi . 2 2 2 by Numbers 7 are duly considered , it is cer t ai n l y far from unimportant . Since there is at

o n e o f n u least most comprehensive benediction , questioned authority, and hedged about wi th the

th e most gracious promises , it certainly is a loss to

o f spiritual uplift the worshiper when other words , which express less and which were never intended as a benediction , are substituted . It seems to us evident that if anoth er passage has not been as clearly authorized as a benediction , then it should not be used as such , unless it as fully declares the n ame and grace of God as does (54) TH E EPISTOLARY SALUTATIONS . 55

h e . t Aaronic blessing This , then , is the question to be decided , namely, is there anything which can properly be substituted for the Aaronic bene ? If diction so, what is it, and why may it be so used ? One listening to the various s o -called bene dictions might be led to suppose there are many

o f sentences, both in the Bible and out it, which may be so used . Here is a matter which is to be investigated candidly, laying aside , if possible, any

a preconceived notions we m y have had . It must be remembered that as a rule very little thought has been given to this whole question . The writer realizes that in what is to follow may be much that

i s is at variance with Views generally held , and it to him a delicate position in which to be placed .

o f But if he can only be the means , under God , set ting his brethren i n the ministry to thinking upon fi this important subject he will be satis ed . He will trust to time to sustain his position , for he has fi con dence that it is Biblical . Each epistle o f Paul begins with the greeting o r salutation, Grace be unto you , and peace , from

' o ur God Father and the Lord Jesus Christ. In three cases only does he vary from this form . This

n o t is sometimes used as a benediction , but prop 56 THE BENEDICTION . e h h i s rly so , as will appear later . Likewise eac of epistles closes with a salutation, but these are not

o f uniform , as are those at the beginning his let

o f ters . Some the other writers close their epistles in like manner .

In closing the second epistle to the Th e ssal o n i an s Paul clearly points o ut the character o f these

as sentences , which are now so frequently used “ : o f benedictions. He writes The salutation Paul with mine own hand, which is the token in every epistle ; so I write . The grace of the Lord Jesus

' o f Christ be with y o u all . Amen A number

’ Paul s epistles were written by t h e aid o f an aman

e n i o n e u s s . But he puts the seal upon every by writing with his own hand this or some similar salutation .

No w o ur , salutations were as familiar to Paul as “ ?' “ ' salutations , How do you do Farewell , or

- a Good bye are to us . He made his salut tions

e pur ly Christian in character. Aside from that, most o f them partook o f the form o f some o f the f common salutations o that day. Even at the pres t ent time, in Palestine and other eastern coun ries, the same forms are used . Paul elsewhere speaks

o r . o r o f the blessing benediction Thus in I C .

58 THE BENEDICTION .

D7? word . The corresponding Hebrew word is

o r ff (shalem salem), and in its di erent forms is found in those passages where our English t r an s l a t ion uses the words salute or peace . Thus David

1 : saluted his brethren ( Sam . xvii This word

S a l e m (peace) is seen in Scripture proper names , a . o n e as Jerusalem It is. said that tr veling in the east to-day is addressed with this same word as a

s a l ut a ti o n salutation . The root of our word , it will

o f be noticed, is the same as that this Hebrew word . On the other hand , the word for blessing

- ‘ 1 Co r . . 1 6 e vk o o s e ul o as as in xiv is yfi y ( g ) , from e vk o r e w e ul o e o o ur y ( g ) , from which we derive word

di fie r e n t as eulogy. It is used in forms , the case

0 1 6 required, in Luke ii . 34 , xxiv. 5 , Mark x . , and

e a other passages . It is the word used in the S p t u “ gint to express the meaning o f the word Mess in H the Aaronic benediction . The word in the e

? a a . t o kn e e l brew is 33 (b r k) Primarily, it means ,

o bl e s s then l . We are reminded by this that many blessings and favors are received kneeling, and

t o bl e ss . thus the word , no doubt , came to mean Every knight who received that stroke o f the sword by which he was g iven knighthood reminds us that the thought expressed by this word has had a prae L . THE EPISTOLARY SA UTATIONS 59. tical application in the affairs o f men in more m odern times . Still the word does not necessarily

n Th e indicate the attitude of the o e being blessed .

we people stood when Solomon blessed them . So see that the bl e ss m g spoken o f in the Aaronic benediction corresponds with that mentioned by

i n . . 1 6 s Paul I Cor xiv , and it quite plainly appear that Paul regarded the salutation as something dis tinct from the blessing or benediction . Some writers class all these salutations under

o f . so the head benedictions Dr . Hitchcock does ,

n l and places all , as already said , under the ge era

o n e o r head of prayers . All but one of them lack more of the distinguishing characteristics o f the

Aaronic benediction , and inasmuch as Paul classes

e them with salutations, we will do well to leav them where he puts them , unless we have some

do m h e paramount reason for g otherwise . T er must be found good and satisfactory reasons if we

o f o f use any them as a blessing the people .

' Now someone will ask , But are not these salu t at i o n s ? as really benedictions Certainly , just ar e i n all salutations ; but only in the general , not fi the speci c sense . That is, they are benedictional

s o r salutation , not priestly ministerial blessings . 6o THE BENEDICTION .

They may be used unoffi cially not so the Aaronic benediction . Anyone might say to his friend

The grace of the Lord Jesus Christ be with you , an d say it properly ; but only the one who h as

s e t o ffi c i at e been apart to in holy things can , with

’ n right, hold his ha d over another s head and say , “ r ' The Lo d bless thee and keep thee , etc . But why is this difference Because the Lord has made the latter His o wn declaration by the mouth o f His m inisters , and He has delegated to His ministers a i lone the right to so pronounce these words . The r ffi use is o cial . They are to be spoken not only by

\ o authority, but with authority. S we must con c l ude that there is a vast difference bet ween a sim ffi ple salutation and an o cial blessing.

Already, while Jesus was upon earth with His i a disciples, they had given the r salutations special fi signi cance , and were inclined to salute only their “ brethren . This He reproves by saying, And if ye

salute your brethren only , what do ye more than

' o thers ? Do n o t even the publicans so ? This plainly indicates that salutations are permissible

u m . nder all circu stances On the other hand , Jesus put His hands o n little children and blessed them “ and when about to ascend, He led His disciples 6 1 THE EPISTOLARY SALUTATIONS.

t far o u as as to Bethany, and He lifted up His

' o f hands and blessed them . All these references confirm the distinction made between the salutation and the benediction . The epistles which do not close with a salutation

2 1 . are James , Peter, John , 2 John , and Jude The last, however, closes with a grand ascription to

n . God , either salutation nor benediction The salu “ t at i o n , The grace of the Lord Jesus Christ be

' o u with y all , is used in Romans, Philippians,

fin d r ac t i 2 Thessalonians and Revelation . We p cally the same in I Corinthians and I Thessalonians,

' only the word all being omitted . In Galatians,

1 o f Ephesians , Philemon , and Peter the name

Jesus Christ is used in the salutation . But in Col o ss i an s 2 , I Timothy, Timothy, Titus , and 3 John , the Divine name is not used , but only the ordinary forms of salutation in common use . The divine name is indispensable in the benediction, because the act o f pronouncing i t is the putting of that name upon God ’s people so those salutations which do n o t c ontain the name o f Chr ist need n o t be con

si de r e d.

“ r fo r The othe salutations, as, instance , The

' grace of the Lord Jesus Christ be with you all , as 6 ' 2 THE BENEDICTION .

we have seen , are designated salutations by Paul , who was perfectly familiar with the Aaronic bene

an d . diction its use Now, if Paul had regarded them as benedictions he would most certainly have

called them blessings . We ought , then , to hesitate

before using them as benedictions . It is true they r contain g and words, and express large benevolence

- and good will , but before we can properly substitute them for the Ol d Testament benediction there must be clear and undisputed evidence that we have the

s o . right to do They should , at least, contain the

’ o f n same full , clear expression God s ame, and they should give the same wide and comprehensive state

’ ment as to God s blessing, grace, and peace . If

th at they do not do this, they fall below benedic fi tion , and in so far, are not quali ed to supersede it .

er This is just what they do not do . Neith do the

salutations with which Paul opens his epistles . While it is true that Jesus has been given a name

above every name, and it is also true that His grace “ - is all impo rtant, yet He says , The Father is greater

' than I . He taught us to pray to the Father, say

“ ' i n . g , Hallowed be Thy name In every way He

’ exalts the Father s name . He commits all His

i t o disc ples that name, through which they are Y THE EPISTOLAR SALUTATIONS . 63

m ’ kept unto eternal life . To o it the Father s name from a benediction in which His blessing is o ffi

i al l fi c y declared nds no support in the Scriptures .

o f G o d It is the name , in all its fullness , with all

His promised good , which is put upon His people . This is where the salutations fail to meet the pur

o f pose the Aaronic benediction . CHAPTER VI .

THE PAULINE OR APOSTOLIC BENEDICTION .

o n e o f o f THERE is, however, the salutations

s Paul , if we may call it a salutation , which stand o ut clear and distinct from those which were con

si de r e d . r e in the preceding chapter This , in all s e c t s m p , eets the requirements indicated by the standard which God Himself has established . It

’ t o holds out us the Father and His love , the Lord

Jesus Christ and His grace, and the Holy Ghost and His blessed communion . In it is the same completeness o f the holy name and the same com ff ’ prehensive O er o f God s manifold gifts . This is known as the Pauline o r Ap o s t o h c Bene

It s diction . is sometimes called the Trinal Apo

' a tolic Benediction , though it is h rdly necessary to s o designate it, for by the pattern revealed unto us

- i n . . 2 2 6 ffi s Num Vi 4 , all true o cial benediction

o f was must, necessity, be trinal in form . If God

o f particular about every part the tabernacle, that

h o w t o all be made as prescribed , careful ought we (64)

6 6 THE BENEDICTION .

is much carelessness in pronouncing the latter,

and quite frequently something quite di fi e r e n t is g iven .

The apostolic benediction , notwithstanding these

irregularities , occupies much the same place in Christian worship that the older o n e did in Jewish

r i w o sh p f While use alone would not establish its c laim to that position , yet the fact of its general

use cannot be ignored . One naturally asks , What d istinguishes it from the salutations already con s i de r e d , and why is it g iven the preference over

them ? Are there excellent reasons for using Ha s a benediction ? Are we warranted in giving it a p lace beside and on an equality with the Aaronic benediction ? These questions are worthy of care

ful discussion , and the importance of the matter

makes a correct answer most desirable . On examination we shall fin d they have more in

fi . common than at rst appears As to their thought ,

there is a remarkable similarity. Only in one point is there a diffi culty which becomes an obstacle to t h e ready acceptance o f this passage as a benedic

n i n s ur tio , but even this, though serious , is not

m It ff ountable . will be well to meet this di iculty

at once , though in doing so it may be necessary to 6 THE PAULINE OR APOSTOLIC BENEDICTION . 7 anticipate some facts which will more plainly appear when the two benedictions are compared .

The point o f diffi culty which we meet in o ur acceptance o f these words o f Paul as a benediction is that there is no direct command that it be used in this way. We have seen that the Aaronic benediction rests on unquestioned authority. It d has back o f it the divine command . The Lor “ n had said , On this wise ye shall bless the childre

' of Israel . But Paul seems to class 2 Cor . xiii .

1 n 4 , with his other salutations . It u questionably

o r o f was written as such . It was his token seal the genuineness o f his second epistle to the Chris tians at Corinth , written , as in the case of each

o wn . n o epistle, by his hand We can give other

1 interpretation to 2 Thess . iii . 7. The fact that Second Corinthians was probably written several

- years, later than Second Thessalonians does not seem to alter the case This does not call in

o f question the inspiration the passage , but simply notes that there is wanting any command authors ffi izing its use as an o cial blessing. D “ Rev . Edward T . Horn, D . . , says , The Thanksgiving Collect probably was composed by Luther, and he prescribed the Old Testa 6 8 THE BENEDICTION .

m ent benediction as the only one commanded by

' G o d .

o f Notwithstanding this seeming want authority, the apostolic benediction appears to be a true

blessing. The grounds for its use must rest upon

its internal character. We must seek for authority

i n the passage itself . Though Paul may have w ritten it as a salutation, it has all the character

i s t i c o f s the Old Testament blessing . Here is the c omplete divine name as revealed in the New Tes

t . ament Here are all the truths , as will be later

s hown, which are set forth by the Lord in , pre

fo r s cribing the benediction priestly use . Here are special features adapting it for a like use in

a Christi n worship . The language, to all intents

a n d o f purposes, expresses the meaning the older

b o f c enediction , the mode expression fully omports

with the revelation of grace . These reason s do

n o t apply to the other salutation s . Each one

o f them lacks not only a command , but also at

o n e o f fi least , generally more than one , the speci c

features which characterize the Aaronic bless ing. ‘ The passage under consideration lacks only the

p resence o f an authoritative command . Under the guidance of God the Church at large 6 THE PAULINE OR APOSTOLIC BENEDICTION . 9

f r h as been led to appropriate it o this purpose . ‘ The Aaronic benediction was the Offi cial declara t ion of God ’s gracious response to the worshiper who had appeared before Him . That worship was

fin d r eplete with types and symbols . These all their fi ful llment in Christ and His worship . In so far

h e t law was a shadow of things to come . But now “ h n e c e s The priesthood being changed , t ere is of

' s i t fin d y a change also in the law , and we many c onsequent changes in forms and practices o f wor

. ship , and that without , special commandment The g reat criteria seemed to be found in the sacred

fi w . tness of the ne er things Thus , we worship

fi o f an d on the rst day the week , without the sup

f c port o a commandment . The Christian Chur h has adopted the Lord ’s Day as its Sabbath and day

f r h o f worship o ample reasons . It accepts t e com m andment to keep the Sabbath as applying to this

r o u Sabbath . In the same way has the apostolic b u enediction ample gro nds for its use . After all , t h e fi question rests with its tness . If this trinal s alutation will be found , by every test which we can apply, to meet the ends of the blessing given under the law, then we have sure grounds for its use .

It will be found to bear the test with credit . It 0 7 THE BENEDICTION .

will be found also that the very examination , by

fi S which its tness will be proven , will also how unquestionably the insuffi ciency o f the other salu

t ati o n s .

o n Before passing , it may be proper to state that by these thoughts it is not intended to dis

h e us e parage t of the Aaronic benediction . It is altogether suitable for use in Christian worship , and we think sho uld be used more frequently than “ is generally the case . Luther says , There is no book in the Bible in which both law and gospel

n o t o d are found . G has always placed side by

' side both law and promise . The Aaronic bene

fo r diction , judged by this, is purely gospel , it not only bears the sweet incense o f the most

s b ut Of precious promise , is the very declaration . the actual grace of God and a means of that grace .

l ai n l v The act is , in its whole character and spirit , p

' a di s e n s i n o f p g gospel truth , and is fully in accord with any and all Christian services . Our liturgiologists were wise in using only these t wo c o n benedictions . They are too few to cause fusion ; they are ample for all occasions . CHAPTER VII .

TH E AARONIC AND APOSTOLIC BENEDICTIONS

COMPARED .

FROM the preceding chapter it appears that a careful comparison o f the Aaronic and apostolic

fin d o n benedictions will be necessary . We must what grounds the latter is admissible as a bene d i f iction we are to continue to so use it . Not only

al l o f must points similarity be considered , but also ff all points of di erence . These must be weighed a s impartially as possible .

r i n a l n Fo r m — m T i . Both are trinal in for . In e the Aaronic benediction there are thre parts , and u the name Jehovah is used in each . In prono ncing it, some writers say, the high priest, at least on

r some occasions, epeated the whole three times , and each time with a different accent o n the divine name . A Hebrew, however , informs the author that this is a mistake ; that the high “ w priest repeated the blessing but once , and ith f the same intonation o the divine name . The Jews regarded this repetition of the holy name (71 ) ‘ 72 THE BENEDICTION .

e as containing some deep mystery. There wer a great many mysteries in connection with the temple service which we Christians are sure are made plain by the revelation o f G o d through

e Jesus Christ . W attribute to the threefold men tion of the name a decidedly Trinitarian meaning . “ n Ot e It is to be ignored , that the number thre may be regarded as an Old Testament form o f d emphasis, and the six members as a threefol parallelism o f members . But just as little should o n e ignore that the three economies o f divine revelation are very plainly reflected in this bene

' th us i t o n e diction . And forms of the most glori o us o f the typical germs of the New Testament

' —L cm e revelation in the Old Testament. g . It is not in the province o f this work to discuss the do c

. r trine of the Trinity . But this is written fB those who accept that doctrine .

o n To us God is Father, S , and Holy Ghost

Triune . The apostolic benediction makes men

o f fi tion these three persons , and speci es the par l f f t i c u ar position o each in the plan o salvation .

Thus the divine name is used in each three times.

In this respect there is a complete correspondence .

We believe this correspondence is not accidental .

74 THE BENEDICTION .

Tb e o r d bl e s s th e e a n d ke e tb e b e o L p e . T l o ve f

o d be wi t/z o u a l l G y . In the Old Testament the Lord kept before the mind of His people the fact

Hi n H o f s . e blessi g and care is the Father, from W hom proceeds all providential oversight . In the

New is emphasized not only this providence, but

t h e . o n e cause The presents the fact, the other

an d — both the fact why it became a fact namely,

. G o d i n an d w as love , even the law the prophets , m aking known the truth that His blessing and “ keeping were due to His love . Yea, I have loved t hee with an everlasting love : therefore with l ' ovingkindness have I drawn thee (Jer. xxxi . Th e streng th of His love for Israel surpassed that

' n o f a mother for her child . He could o t fo r g e t

n those whom He had graven o His hand (Isa .

x . H i s lix I 5, But this fuller expression of love fi w as made long afterwards . The rst great fact to be impressed upon Israel was that their blessing

n d a keeping were from Him . But when Christ came and explained these deep m ysteries o f God it became most apparent that all

f n e fi n fl o His b e c e t acts o w from His great love. All that G o d has ever done for His people has been

f fi aff t h e outgrowth o His in nite ection . Thus John THE BENEDICTIONS COMPARED . 75

“ h o f r says , Be old what manner love the Fathe hath bestowed upon us th at we should be called ' the sons of God . Chri st Jesus, in that grand

prayer in John xvii . , in which He prays that the

’ s t e e s disciple may be kept by h Father s nam , speak “ these words : And that th e world may know that

Thou hast sent me , and h ast loved them as Thou

' o f h ast loved me . He associates the thought

’ their being kept by the Father s name with that o f

o f o r . th e the love the Father f them So, while

o f a d older benediction speaks blessing n keeping, the later one speaks o f th at in God which causes

’ o n e Him to bless and keep . The reveals Go d s

o purposes towards His people , the other brings int full View that which called those purposes into b e

m . ing, and which pro pts their execution

Th e Lo r d m a ke H i s a ce s b i ue u o n i b e e a n d be f p ,

‘ ’ r a ci o us m b e b e r ace Me o r a e s us g u o i e . T g of L j

b r i s l be zo i l b o u a o f C y ll . The former speaks the

o f H i s fact that God reveals Himself to men, and

graciousness ; the latter speaks o f the means by which has been manifested His fullest revelation

n and grace . That which in the older dispensatio

o n e was told , in the later is seen . The is law, the

m an o d other is grace and truth . No hath seen G 76 THE BENEDICTION . a t c any time ; the only begotten Son, whi h is in

' o f r . the bosom the Fathe , He hath declared Him Christ brings within the range o f o ur vision Him whom we had not otherwise seen and known . T his thought is made clear in His reply to Thomas , w If ye had known me , ye should have kno n my Father also : and from henceforth ye know Him and

' h . ave seen Him Again He says, He that seeth me

am s eeth Him that sent me . I come a light into the world , that whosoever believeth on me should not

' abide in darkness. In Hebrews we are told that Jesus is the brightness o f the glory and the express

o f image the person of the Father. While we may ’ C not look upon the Father s face, yet hrist Jesus , by

o f a His grace, causes the glory that f ce to shine upon

us . This is what Paul means when he says , in 2

“ s . . 6 th e l i h t Cor iv , For God , who commanded g to

S o ut o f o ur hine darkness, hath shined in hearts , to g ive the light o f the knowledge o f the glory o f God

' in the face of Jesus Christ . So the fact that God reveals Himself and manifests His grace is made

n e o f known in the o . The means that revelation and nature o f that grace are comprehended in the o ther .

‘ Tb e Lo r d l i t u H is co un t e n a n ce u o n tbe e a n d f p p , TH B N DI TI E E E C ONS COMPARED . 77

t e e ace o n n o tb e H o l n o s t g i ve b e p . Tb e c m m u i o f y G be u nti l o u a l l y . The Holy Ghost, taking the C things which belong to hrist, shows them unto

His followers . He it is who illumines the truths “ o f God , as revealed by Christ ; so we see the face

' o f o d God is turned on us in love . The fact that G l c o un t e ooks upon us , that He turns His benign n ance upon us and gives peace is asserted in the o n e benediction ; how He brings His favor to bear u pon us and gives peace is given in the other . It is in connection with the promise of the Holy

G th e o f host, who should refresh minds the disci t “ ples and comfort them , tha Christ said , Peace I leave with you , my peace I give unto you . Not as t h e ' world giveth , give I unto you . The world C gives peace in formal salutations , but hrist gives

‘ peace by the Holy Spirit, through the word . Such

‘ a blessing is pronounced in the benedict ion . A c ' ommon salutation was, Peace be with you . It was often , perhaps generally, repeated as a mere e form , no doubt with no mor thought than when we say Good-bye to some friends whom we have

. e met Yes, it was often rep ated where no good will existed . That was the peace the world gave . “ It meant very little . Christ said , My peace I give 78 THE BENEDICTION .

u . nto you Not as the world giveth , give I unto

' you . He sets the peace which He imparts through

“ the Holy Ghost , and which is proclaimed in the

o f benediction , over against the peace the saluta tion . Well He may, for He sends this Holy Com forter to be with and in His disciples , and by and

“ through Him we have fellowship , communion with

God . And truly our fellowship is with the

' Father and with His Son Jesus Christ . The bene

o f diction under the gospel is a real gift peace . We see that the Lord has not turned His face away from us, but His countenance is lifted up upon us ,

t h e and it is favorable countenance of a Friend .

The indwelling of the Holy Ghost, whereby we

‘ ' ar e b ro u h t g into the full favor of God , into the full enjoyment Of this exalted fellowship , is called

“ ' The communion of the Holy Ghost . SO while

’ the Aaronic b en ediction declares the fact o f God s favor and peace , the apostolic reminds us that His favor and peace are found in the communion o f the

Holy Ghost . Thus we see that the two benedictions agree in

f o n e thought, with this di ference, that the older

’ a decl res the fact of God s blessing, grace, and peace ; the later one , with this fact in plain View, A THE BENEDICTIONS COMP RED . 79 declares the cause of the fact and the means through

bl e ssm r which g , g ace , and peace are realized by

’ God s children . It is apparent that the apostolic benediction does not lose by this comparison . It

o f o f really carries the View the goodness God , as seen in the benediction , forward a step . This is

ad what we would expect, as in harmony with the vance made from the law to the gospel . In fact, it s eems to be a fitting adaptation o f t h e benediction to the needs of Christian worship . This largely accounts for its general adoption .

— o f SIMPLICITY. As to simplicity language, the apostolic benediction compares favorably with the older one . Notwithstanding the fact that in it is given as com prehensive a View o f the great kindness o f o f God , it has greater brevity, equal simplicity ex

No pression, and a dignity as exalted . man could amend or improve the Aaronic benediction ; but the Lord , by His inspired writer, has given us a counterpart which surpasses it in simplicity and brevity, just as the gospel in these respects sur “ s . n o w pas es the law Paul does not say, And may

' “ o f the grace God the Son , but simply, The grace

' “ o f the Lord Jesus Christ . He does not say, And

' o f the unsearchable love God the Father, but 80 THE BENEDICTION .

' “ th e o f G o d . An d And love He does not say, the communion and fellowship of God the Holy

' “ o f Ghost, but And the communion the Holy

' “ . o u Ghost Nor does he say, Be and abide with y

' n o w but all , and forevermore , world without end ,

“ ' simply, Be with you all . To reduce it in any way would place it in the list with other saluta tions ; t o increase it in any way makes it redun dant, and consequently weakens it.

s This comparison , we think , fully substantiate the claim made as to the fitness of the apostolic benediction for the position it occupies . It may

an d properly be placed beside the Aaronic blessing,

e Fo r al b accorded the same high authority. , though there is no direct command, there are all the chief characteristics of the authorized blessing. The two harmonize in their Si m p l i c i t yf i n their triple form , in their unity of thought, and in their

e announcement of the divine name . Both are divin

m e blessings . Both make full declaration of the na

o f c o m and blessings the Lord God . Both express

r e h e n si ve l p y, as is nowhere else done in so few words , the fullness , the completeness , the richness

’ f . o God s grace , mercy, and peace

o n e The , while not a pattern for other benedic

P CHA TER VIII .

TH E APOSTOLIC BENEDICTION AND EPISTOLARY

SALUTATIONS COMPARED .

SALUTATIONS oc cupy an im portant place in

’ m t o an s relation his fellows . The fact that they ar e found among all nations indicate their utility . The be nedictions occupy an important place in w orship . The salutation and the benediction are

r o f r elated to each other . Pa ts the Aaronic bene diction clearly correspond with certain salutations .

“ ' a Thus, The Lord bless thee, is given as a salut “ tion in Ruth ii . 4 . Joseph said to Benjamin , God

' be gracious unto thee . Some other parts of this

l a benediction are also very similar to s a irt t i o n s . The apostolic benediction may also be shown to bear a close relation to the salutation . It is this benediction we now propose to compare with the epistolary salutations, that it may be m ore fully shown that even these, which express so

o f - n o t m uch good will and blessing, do comply with the standard set by the Aaronic benediction , n o r gain the end secured by the apostolic . This (82 ) 8 BENEDICTION AND SALUTATIONS COMPARED . 3

’ benediction includes all things as to God s name,

Th e i n grace, love, and spiritual life. salutations

T o i m c l ude these things only partially. w very portant par ts o f the benediction express what i s

f n o not in any o the salutations . There are saluta

o f tions which express the meaning the words,

“ ' “ o f o r o f th e The love God , The communion

' Holy Ghost.

God is very solicitous for the salvation of man. To this end He has made and revealed a most gracious plan . In the development and working o ut o f So n this plan , the Father, the , and the Holy

Ghost, the three persons of the Godhead , are all

o n e actively engaged . At no point in the plan does

o f fo r o n e work independently the other, it is God

as r . who is thus revealed three pe sons Yet, in the plan each has His own special sphere o f operation in which He appears as the chief agent.

Thus, the Father has planned and appointed the

o f blessing salvation and eternal happiness for man . The Son and Holy Spirit appear in this along with the Father, in that they also have the same design concerning man . But it appears as the special field o f activity o f the Father that He ordains and

r p vi de s fo r o f p the reclaim and happiness the world. 8 4 THE BENEDICTION .

Because this benevolent design is the immediate o w utgro th of His commiseration and love, it is “ f ' s poken of in the benediction as the love o God . This is not said to the exclusion o f that love which i s borne toward man by the Son and the Holy

G host . The love of Christ constantly appears in

i s His life and work, and the love of the Spirit

’ c ontinually manifested by His interest in men s

“ ' s . O ouls But the words , the love f God , express

’ p artic ularly the full scope o f all the Father s provi

b e n e fic e n t dence, kindness , and desig ns which He

r o f bestows upon His people . So , this pa t the benediction is intended to cover o n e o f the definite

o f parts the divine plan of salvation . This pater n al feature in the divine economy is by all regarded fi as of highest signi cance and importance . This \ an d ke e i n divine supervision , this fatherly care p g

’ of His people, this supreme interest in man s eter nal welfare , which shows itself in all provisions

th e o utfio wi n made for his salvation, is but g “ o f v that lo e which He is . As John says , God is

' ’ love . This supreme fact of God s paternal atti tude towards His people is not expressed in any simple sentence salutation given in the New Testa ment . The nearest approach to it is in 2 Cor. xiii . 8 BENEDICTION AND SALUTATIONS COMPARED . 5

“ 1 1 o f , And the God love and peace shall be with

' you . This, however, is made as a promise, and

n o t . as a salutation If there were such salutations , t hey could only be construed by inference as cover

’ f d o f ing the ground o Go s full measure blessing .

’ O n e might infer that because God s love is the

’ o f bl e ssm s source all man s mercies and g , that the

“ ' o G o d salutati n , The love of be with you, would

o f c over the whole ground . But the absence such

.a salutation does away with the necessity of draw ing any inference at all . There is no sentence in t h e Ne w Testament in the form of salutation or b enediction which expresses what is meant when “ ' w e o f say, The love God be with you , other

t . han this in the apostolic benediction So, in this r o n e o f espect, there is no the salutations which is ffi su ciently comprehensive. The special work o f the Lord J esus Christ was t o provide for our redemption . He has purchased

o w n by His blood , shed upon the cross, the salva tion appointed by the Father. All things necessary f o r o f the redeeming the soul , and all things which b elong to that redemption in any way He has s ff ecured by His humiliation , su ering, and death . N ’ ow, all of God s goodness towards us is an act of 86 TH E BENEDICTION .

o r n u grace , what, in other words , we would term merited favor ; and as this grace is more marvel

’ o usl o f y displayed in Christ s work redemption , the

sacred writers spoke o f His work specifically as o n e

n o of grace . This is t done to the exclusion o f the

o f r grace the Father and Holy Spirit, but rathe

with the idea that the chief manifestation o f the

o f grace God is centered in the Lo rd Jesus Christ.

r o f G o d i s The g ace , Father, Son , and Holy Spirit, “ o n brought to man through the S . Grace and

' truth came by Jesus Christ . Thus Paul says in “ 1 . . G o d f Cor i 4 , I thank my always in your behal fo r the grace o f God which is g iven y o u by Jesus

' Christ The benediction and a number o f th e “ o f th e salutations agree in the words, The grace

' e Lord Jesus Christ be with you all . By thes

th at s e c i al words , no doubt, reference is made to \ p feature o f the plan o f salvation which belongs t o

o f al the mediatorial work Christ . But, as seen

’ o f r fo r ready, this is not all God s wonde ful plan

saving men .

us fo r th e sa o f e Let , ke comparison , combine thes

“ ' “ G o d o f two parts, The love of and The grace ' d Christ, and we still have not covere d the groun

’ f o f t o n o r we o the riches God s gifts men , have 8 BENEDICTION AND SALUTATIONS COMPARED . 7

fully given expression to His revealed name . If fi we had, then we would be justi ed in using as bene dictions some of the salutations with which certain

’ o f e pistles open . The larger number Paul s epis

S tles have, with light variations, this greeting, “ Grace be unto you , and peace , from God our

' Father and from the Lord Jesus Christ . And sev “ eral have this greeting, Grace, mercy, and peace,

' from God the Father and Christ Jesus o ur Lord . “ n m This is often cha ged to read , Grace , ercy, and

G o d peace, from , Father, Son , and Holy Ghost, be

' o u with y all , and in this form is used as a bene diction , but there is no such sentence in the word o f God . John, in his second epistle , greets those “ m to who it is written with these words, Grace,

G o d h mercy, and peace be with you , from the Fat er, and from the Lord Jesus Christ, the Son of the

' Father, in truth and love . The Revised Version , however, construes this in a way to place it without

o f . the bounds salutations Now, if the scope of God ’s goodness and blessing was fully covered by the work of the Father and the Son , these saluta tions mig ht be appropriately used , but this , how ever, is not the case . There is o n e other field of operation in the great 88 THE BENEDICTION .

o n e . plan , and there is other name in the Trinity The apostolic benediction does not fully conform to the Aaronic until this precious name is spoken , and

o f the work Him who bears it is designated . In “ n o o f t h e salutation is it said , The communion

' Holy Spirit be with you all . This is the po int which radically separates this from all the saluta ffi tions, and marks it as a benediction . The o ce of ff the Holy Ghost is to o er and apply, through the

b l e s s m o f word and the sacraments, the g the Father f and the redeeming grace o the Son . He takes the things which belong to Christ and shows them

’ unto Christ s followers . He brings the believer

\ into Spiritual touch with the Father and the Son . He abides with believers and ministers to their

’ comfort and joy. He is ever with God s people. “ s o u an d As Jesus say , He dwelleth with y , shall be

' o f in yo u. This abiding presence the Holy

Spirit is called fellowship , communion . The apos

’ tle speaks o f the Holy Spirit s part in the great

o f work bringing us into true spiritual life , and of His relation to us at all times as “ the communion

' of the Holy Ghost .

Thus is brought into full View, by the benedic

an d th e tion , the great holy name, with all wideness

0 9 THE BENEDICTION .

the writer o f the Acts took to designate that they

h ad n o w received Christian baptism . The fact t hat they had not heard o f the Holy Ghost showed Paul at once that their baptism had n o t been Chris

t . was fi o r ian It de cient, not in mode any such t hing, but in that whereunto they were baptized , and in the name into which that baptism inducted

them . ff Now, while baptism and the benediction di er in

that the latter is not a sacrament , yet they are simi

o f lar in this, that both these means grace are instrumental in the putting o f the name o f G o d

u . pon His people The name, Father, Son, and

o n e Holy Ghost, seems as essential in the act as in

the other. In the Aaronic benediction , the name

Jehovah , three times repeated , as foreshadowing

i s i n i fic an e . th s Trinity, has to us the same g q

In closing this chapter, permit this observation . Those ministers who have misunderstood the com

mission to preach Christ , and who spend much “ energy in shouting their Shibboleth o f Holy Ghost

' religion , not knowing that where Christ is faith

fully preached , there the Holy Ghost is actively i n engaged in leading men to the light, almost

“ variably use a salutation as a benedictio n . Thus 1 BENEDICTION AND SALUTATIONS COMPARED . 9 do they practically ignore that Holy Spirit whom

n o they disproportionately exalt. We do t remem ber as having had come under o ur observation a f single exception to the truth o this statement.

m i n That which they ost strenuously preach they , this particular, practically disallow . The simple sentence s alutations do n o t stand th e

c o m test as does the apostolic benediction . The parison just made between them and it more fully

fi ffi r shows its tness as an o cial blessing, and thei un fit n e ss fi n o t fo r for that act . They are un t, the

s purpose for which they were written , but for thi important ministe rial act for which they were not

e int nded . In speaking thus we are not saying any thing derogatory of them as parts o f the inspired

o f o d r word G . They have their place and thei

' appropriate use,but it is n o t t o serve the purpose o f ffi o o cial blessings . Nothing is gained by s em ploying them , but really something is lost . The use o f the apostolic benediction is permissible only because o f its unquestioned fitness fo r the offi cial

o f h “ act blessing. The very thing w ich entitles it t o this important position is wanting in the ordi nar y salutations . I ' CHAPTER .

TH E OFFICIAL CHARACTER OF TH E ACT UNDER

TH E GOSPEL .

THAT the act o f pronouncing the benediction ff was, under the law, purely priestly and o icial is

o h as evident fr m what gone before. We have taken for granted that the same is true o f the act as performed by the Christian ministr y under the gospel . But it seems proper to consider this fact s pecially, that we may understand more fully why it has the same official significance and force in o ur worship . Nearly the whole body o f the Christian Church believes that certain men - are called o f God to the ministry o f the word . These are consecrated and

o n o f ordained, by the laying hands, to the holy ffi o ce o f the ministry. How shall they believe ? in Hi m o f whom they have not h eard and how shall they hear without a preacher ? and how shall they preach except they be sent There must be

o n e fi a herald , who makes of cial declaration of the (92 ) OFFICIAL CHARACTER OF THE ACT . 93

Glad tidings of good things. How beautiful

o f o f are the feet them that preach the gospel peace , and bring glad tidings o f go od things This

’ o f bearing tidings, which at Christ s command took

o f the form preaching, is in most respects peculiar to the gospel dispensation . The authority for this offi ce o f the gospel min i s t r y is as well founded upon the Scriptures o f the New Testament as was the Aaronic priesthood by “ the Old . As Aaron was separated , that he should sanctify the most holy things, he and his sons for

t o ever, burn incense before the Lord , to minister

' unto Him , and to bless in His name forever, so the

o f Go d o r Church still separates men called , and dains them as His ambassadors , to preach the word , to administer the sacraments , and to perform such sacred rites o f worship as belong alone to the min i t r o f s e s the word. The fact that this ministerial o fi c e is not a birthright as under the law does not ff derogate its o icial character. It was said specially “ o f this , No man taketh this honor unto himself,

a o f . but he that is c lled God , as was Aaron Jesus delegated to His apostles such offi cial privi leges . I have chosen you and ordained you , that

r ye should go and bring forth fruit, and that you 94 THE BENEDICTION .

' “ . Offi fruit should remain Of this ce Paul said , I thank Jesus Christ o ur Lord for that H e

' counted me faithful , putting me into the ministry .

And again , Whereunto I am ordained a preacher,

' and an apostle . This o fii c e of the m inistr y is quite different from the universal priesthood in which we believe. As “ 1 Pe t ar e is said in . ii . 9, But ye a chosen genera

' tion , a royal priesthood , a holy nation , and in 6 “ Rev. i . , And hath made us kings and priests d ' unto G o and His Father. But this universal

n ffi priesthood is o t an o ce . It refers not to minis t r at i o n s r in religious rites , but to the fact that eve y Christian h as the priestly privilege o f immediate

a approach to God ; that he may, unrestrained , p proach the Lord ’s altar and there offer his spiritual fi sacri ces . Such an act is a priestly function , not

n ffi o n necess arily a o cial e .

w Ne w The ministry, ho ever, is , according to the

a ffi c Testament, holy o ce to which men are alled, and in which th ey are set apar t to administer holy

o f things . The propitiatory character the Aaronic u priesthood is f lly assumed by Jesus Christ , though

He is n o t o f the order of that priesthood . If Christ were o f the Aaronic order it would not mark the OFFICIAL CHARACTER OF THE ACT. 95 e n d of that priesthood , but because he is after the o o f “ rder Melchizedek, He , as the great High Priest,

o n e the Mediator between God and man , supersedes

’ t h e ffi o f high priest s o ce Aaron , and brings it to an

’ e n d . ffi The priest s o ce, in so far as it pertained to

’ ministrations unto men, to the declaration of God s w o f o f ord and administration the means g race, Christ has delegated to those who are set apart to

ffi t h e . P the o ce of gospel ministry Hence, aul “ s ays, Let a man so account of us, as of the minis t o f ers of Christ, and stewards the mysteries of

' G o d .

We cannot, then , claim for the gospel ministry t h e same p riestly character which belonged to the t Levitical priesthood , but aside from tha the gospel m inistry has t h e s am e offi cial and ministerial char a n o t cter. We are priests in the sense in which they were priests, more than except that we belong to the universal priesthood , but we are ministers in the s ame sense in which they were . We do not occupy the same mediatorial position , for that is assumed w holly by Christ and is peculiar to Him . But in those ac ts which pertain to the offi cial declaration

“ o f the word a n d promises o f G o d we occupy the s ame position . In this sense the go spel ministry 6 9 THE BENEDICTION .

supersedes the Levitical priesthood . Were this not

fo r ffi so, there would be no occasion such an o ce as

o f r that the gospel minist y. It would be disastrous to Protestantism to make o f the ministerial offi ce a purely sacerdotal i n s t i tu

o n tion , but, the other hand, it is contrary to New Testament teaching to remove from that office all “ o f functions an intermediary character. I beseech

’ o u . y , in Christ s stead , be ye reconciled to God The idea that ministrations at the altar under the gospel contained any propitiatory sacrifice was r e

e c t e d ffi j by Luther and all Protestants, but the o cial

’ character and effi cacy o f the declarati on o f God s word and grace is in nothing inferior to the Le viti cal propaganda . The Church has the power to set apart men for

ffi o f the o ce the ministry, but not the rig ht to per ffi form some things which belong to that o ce . It

e can delegate what it cannot do . Thus, the peopl in this country elect officers and judges t o rule and execute the laws which they themselves have n o t

n the power o r right to execute . This appropriately

' illustrates the p o si t i o n o f the body o f the members o f the Church as to their r ight t o pe rfor m min is

i al t e r prerogatives .

98 THE BENEDICTION .

ffi appointed ministers . So the o cial character and

t h e gracious blessings of benediction remain, and possess even fuller meaning and for ce under the

r g ospel minist y. ' CHAPTER .

T IMPOR ANCE OF ACT.

FROM the foregoing it will be seen that the ac t o f pronouncing the benediction is o n e o f the most

f ffi n e o f important o the ministerial o ce . It is o the l/ special privileges o f that offi ce ; one o f the fe w

' things which mark the offi cial character o f th e ministry ; one o f the things for which those wh o

o ffi c i at e . at the altar are set apart All men , except ordained ministers , are proscribed here . Lest some may think the writer is making a mistake in using

' o ffi c i at e the words at the altar, in this connec

t o tion , he wishes state that the expression is used , not in the specific sense in which it is when w e speak o f services at the altar as over against pulpit service . The benediction is not intercessory, but belongs to those acts which the minister performs

’ when he has turned from the altar and bears God s message to the worshipers . The words , as here and

o f o fii c elsewhere used, refer to the character the e , f ffi not o this special o cial act. (99 or c. ) 1 00 TH E BENEDICTION .

The act is o n e o f the best things in a ministry o f good things . There is a potency in it . It is a ministration o f gracious blessing to all who have

o f . sincerely worshiped , to all the children God It is not only a means o f grace in that it is the word o f God , but it is the pronouncement and assurance o f the present active operation o f grace . With the

o act goes the comforting promise, that by the de la

’ ration the minister puts the Lo rd s name upon His p eople, and that God blesses them . If there seems to be a mystery here, we should remember that all c ommunication of grace is mysterious . All things that pertain to the imparting of spiritual gifts and

m life are most m ysterious . From that greatest ys — — t e r y the incarnation until the work is completed and o ur souls shall pass the boundary o f this life l \ into the eterna glories , all things which concern o ur o f salvation are full wonders, and shrouded by t h e veil which separates the unseen from the seen . A fter all , much that concerns life has to be taken

u . pon faith But the blessing, however mysterious

i n as . the transmission , is real and as truly given x We e perience the good designed by the blessing, though we cannot comprehend its transmission to u d s , just as truly as we derive good from the pro ucts

1 0 TH 2 E BENEDICTION .

before Him with prayer, praise, and thanksgiving.

Of nec essity there can be no blessing in it fo r

o f o d anyone who spurns the name and grace G .

Dr. E . T . Horn quotes Luther as saying o f th e “ s benedictions , They are not wish bles ings , but

s actual benedictions, wherewith such good thing

' “ are handed and given to us . If a man despise the riches of His goodness and forbearance and

' ’ - f h o w o s long suf ering, can he expect that the L rd benediction will bring to him anything but greater hardness and im penitence o f heart ?

a The thought is, that while the benediction is

o f real blessing, and the minister in the act pro n o un c i n g it is the intermediary agent, yet the

n o t blessing is imposed , it is not an arbitrary gift .

n o t It is a free and gracious gift, yet it is bestowed

u . Th pon the unwilling and scornful e higher, f f fuller things o the means o grace are n o t. operative unless there be a receptive mind and

th e believing heart. The benediction declares

’ s imparting of God s fullest grace , but it is no ble s i ing to anyone who does not rece ve it as such , and abides therein . However earnestly the min

’ ister may desire , pray, and labor that God s love,

th e grace, and spiritual communion may reach 1 0 I MPORTANCE OF ACT. 3

r s s s inne with aving power, yet he pronounce the

c fo r an d benedi tion upon the believer, and its

To n benefits are t o him on ly. him it is pote tial “ fo r v r On good, else the Lord had ne e said , this w o f ise ye shall bless the children Israel, and t hey shall put my name upon them , and I will

' bless them So, while there is nothing in the ac t of the nature which ignorance has ascribed to m agic spells and incantations, yet it is potential fi in its bene ts . Right here it may be proper to make this state ment as to the grammatical construction of the b enedictions . They are in the imperative mode . The force o f the Hebrew verbs in the Aaronic benediction is that o f the apocopated or jussive future , and indicates a mild command . Our Eng lish translation is a ver y accurate expression o f the

o f o f Verbal force the benedictions . The force this mode under the same form depends upon the

f i m relation o the par ties . If a superior speaks

e r at i ve l p y to an inferior, it is a command if to an e o r i n qual , it is an exhortation an entreaty ; if an

' fe r i o r a to a superior, it is a pr yer or supplication .

God is commanding His blessin g upon His b e lieving children ; not arbitrarily, but nevertheless 1 0 4 THE BENEDICTION .

ffi r e positively. He wills and a rms that those who c e i ve in faith be blessed . The minister is superior fi to the congregation only as to his of ce , but he pro n n ffi i m o u c e s the benediction o cially. He is not

l o r i n n o t n o t p g that blessing , praying for it , entreat

t h e ing them to receive it , but he is declaring it in ’ — ’ Lord s name namely, by the Lord s authority. He is commanding that blessing upon those wh o receive it in faith , when he repeats the message and declaration which the Lord has authorized him

n o t th e to make . It is in his power to confer

m blessing as co ing from himself, but it is in his

i n power to transmit it ; and he does so, not as an

n o r vocation , nor imploringly, as an exhortation , but

n o imperatively . There is subjunctive uncertainty,

o n e there is no contingent condition , so that ffi “ o ciating should say, And now may \ the Lord b less (if He On the one hand is the Lord , ready to bless, yes, more ready than we can con c e i ve on the other hand is His child , believing and trustful , ready to be blessed . The Lord commands the blessing upon that believer by the mouth of His “ minister. He who said, Then I will command i my bless ng upon you in the sixth year, and it shall bring forth fruit fOr three years (Lev . xxv.

CHAPTER ' I .

M ANNER OF PRONOUNCING AND RECEIVING TH E

BENEDICTION .

h as FROM what been said , it must be apparent to all that there should be care and reverence on the part of both min ister and congregation in this

o f . part divine services That we , who are but

o ffi c i at e men , have been set apart to in holy things , is altogether a most serious matter. That we have been delegated to put God ’s name upon His people is a great and holy responsibility. The mind of the minister, when he is engaged in the discharge

' o f . H e his sacred duties , should be clear should be fully alive to the fact that he is the ambassador

’ o f G o d d , a mouthpiece to declare the Lor s mercy

i de l a and grace . In no part of the service s that c ration more vivid than when he extends his hand

a over the ssembled worshipers and blesses them .

As for the people, there is no moment more sol

m u e and impressive than that. There is no part of r v e the se ic , which furnishes greater occasion for h oly joy and spiritual comfort . Here is a sign and ( 1 06) 1 0 PRONOUNCING AND RECEIVING BENEDICTION . 7 token that the Lord has heard their prayers and is answerin g them that salvation has n o w come up on them . This is no mere form , and should by no means be regarded simply as a customary and neat th way of c l o sm g services . It is rather e grand cul

e mination towards which the whol act of worship , with its prayer, praise, and thanksgiving, has m ’ tended , na ely, God s spoken response to His child who has drawn near unto Him — ATTITUDE OF TH E MINISTER The attitude o f

n o o f the minister should t be that prayer . He is

’ n o t G o d praying to , but proclaiming God s message an d conveying His blessing. When the minister

G o d draws near to in prayer, he properly closes his eyes , for God is not to be looked upon . He and the congregation are communing with a spiritual

Father , who is worshiped in spirit and in truth ; then the world is shut out . In this reference is made only to extempore prayer, and it is not in any way to refer to those prayers which are read in parts o f - a regularly prescribed service . But when we , as h ’ ministers of the Word , come from the Fat er s

t o presence with His message His beloved, we ought t o a o r decl re that message, pronounce His word ' fi with eyes open . That expresses o ur con dence in 1 08 THE BENEDICTION.

o ur the message we bring. What would forefathers have thought if the heralds who went in every direc tion proclaiming independence and liberty had ? done so with eyes closed , as if in prayer

' There is no moi e reason fo r c l o s i n g the eyes when pronouncing the benediction than when preaching ; there is the sam e reason fo r having them open in both acts . Both belong to the same ff class, there being this di erence, that the preaching is general in character, while the benediction is specific ; the o n e is the proclamation o f g race to all , the other is to believers only .

h a s fi fi Long custom , however, rmly xed upon us

’ the habit o f pronouncing God s blessing wi th eyes closed . To do otherwise would look strange , and would be considered by many as an act of sacri

i n lege . Hence the friend to whom we are debted

n advo for this thought, and who ever hesitates to

: cate any and all convictions he may have , said

' But I have never had the courage to do it . In that he voiced the feelings o f the writer and o f But others . eventually, when we come to under stand the matter better, we will not hesitate to

’ o fie r an d bestow God s name and blessing with eyes open to them for whom it is designed . That such

I I O TH E BENEDICTION .

There are certain positions of the hands which

express petition ; quite different ones denote th e

o f conferring a blessing. Thus , the hands held

l o w , with palms turned upward , denotes petition .

Under great excitement and earnestness the hands

would be raised , but palms still turned upward or

. Bu together That expresses humility and want . t

r e in conferring a favor, a blessing, or grantn a quest the hand would naturally be held just the w opposite, higher, with palms out ard and down

th e x c o n r e at i o n ward , towards and over g g . The use o f the hand in the benediction is to typify t h e

f n placing o the ha d upon the head . Jacob placed his hands upon the heads of the sons of Joseph . Jesus laid His hands upon the children an d blessed them . We are informed that the high

- t priest to day holds his hands thus , using bo h hands , with thumbs touching each other and fo r e fin g e r s

o touching each ther, but with palms outward to wards and over the congregation .

No w ffi , in o ciating before a congregation , laying

s o the hand upon the head would be impossible, l Aaron lifted up his hand towards the peop e (Lev.

e ix . Likewise to His disciples, at His as en “ ' s m . sion , Jesus lifted up His hands and ble sed the I I I PRONOUNCING AND RECEIVING BENEDICTION .

I t seems evident that in the benediction the hand

“ ' i s o n used in token of the laying of hands, and

o f o f i s emblematic that . It is the act conferring a b lessing, and the hand should be extended towards

t h e e . peopl , with palm outward and downward Years back o n e would have always seen the bene d i n iction given this way . But later a fad went t h e rounds o f the ministry that the benediction s hould be pronounced with the hands low and palms upward . That completed the conversion of the benediction into a prayer . First the closing of the e yes , then changing the words into a form of

fi o f prayer, and nally the holding the hands in the p osition of supplication , no wonder the benediction fi has been de ned as a prayer. — THE / AMEN The amen is properly the response o f the people, and not in the benediction itself . The best manuscripts give no amen to the apos t olic benediction , neither is there any in the

Aaronic benediction . That, we judge, was for the c v ongregation to supply, and we ha e good evidence t hat it was so used . It was evidently introduced i t h e nto text later by some copyist, because it was

' th e c o m m o n practice to make such a response , and o s o ther copyist foll wed his example . I I TH 2 E BENEDICTION .

The Lord directed that when the children of Israel should reach their promised inheritance they should proceed to the mountains Gerizim and Ebal ,

o n and there , with half the tribes one mountain and

o n half the other, all the curses and blessings de c l ar e d in the law should be read , and to each one

“ ' all the people should say, Amen . Those on

u t o Mount Gerizim , we nderstand , responded thus the blessings, and those on Mount Ebal , to the curses .

’ o f o f At the close David s psalm thanksgiving, when he had brought the ark to the tent which

o f had been prepared for it in the city David , All

' the people said , Amen . At the close of Psalm cvi . in which David praises G o d for His wonderful providence manifested towards the children of Israel , “ A are the words, Let all the people say, men, Hal ' lelujah . A few other instances are given , several o f which are in the Apocalyp se , showing that it was common to thus express assent to the worship which preceded .

h as However, the passage which the most deci

m sive bearing upon this atter, and which shows that the p ractice was common in the days o f the “ n I 6 n apostles , is fou d in I Cor. xiv. , Else whe

1 1 4 THE BENEDICTION .

hands and otherwise entertain the people socially .

If they have gathered in the right spirit , it is for purposes of worship , and that should not be lost sight o f by such a mechanical and professional style of handshaking. It is all right for Christians

- n to greet their fellow Christians , and the stra ger,

S w and ho a real brotherly interest at such a time .

But the confusion-working professional h an dsh ak ing, which has become the custom with many min i s t e r s , may be abandoned to the very great spiritual

o f advantage the congregation , who by it lose sight o f the spiritual blessings which the worship should have wrought .

i n flu After the blessing is a moment, the holy

o f ence of which is too important , too full spiritual

o f r uplift , to be lost in the confusion unimpo tant

r conversation and the putting on of w ap g . There

’ is n o time in all the hour of worship when God s people may m ore fit ti n g l y stand a few moments with reverential attitude and commune with God .

The communion o f the Holy Spirit is with them . ' This is not a mere form . Oh , no It is but proper conduct in such a presence , and betokens a devotional spirit . Why should it be thought an evidence o f Spirituality to be informal an d i r r e ve r 1 1 PRONOUNCING AND RECEIVING BENEDICTION . 5 ent in the Lord ’s house ? Why i s proper decorum in worship regarded by m any as formalism Let us go into the house o f G o d with the multi tude. Our reverential frame of mind may be dis t ur b e d by the fact that n o order is observed as to the parts of the service . There seems to have been no preparation for it . The minister must even say, “ Brethren , sing something and then there is a long, tedious waiting, which shows that no brother h as i n de fin i t e n e selected any hymn . The same ss pervades the whole service . And when such a con

’ g r e g at i o n has received what should have been God s

o f blessing there is general clatter tongues , lively gossip, straining into overcoats, and , perhaps, even putting on o f hats. As we depar t we will hear “ ' ' someone say, What a spiritual service

Let us again go into the house of G o d with the multitude . The people come to their seating with manifest reverence . There is no uncertainty about

. d r the service All is calm and evotional . Eve y

r fo r i s part of the se vice has been provided , and

' done decently and in order. When the blessing “ is spoken , the people respond with the Amen , d and all remain silent and evotional , then in a few

n mome ts begin to disperse quietly. Some say, as 1 1 6 THE BENEDICTION .

w e H o w ' walk with the multitude away , formal

' H o w cold and lifeless ' Why do such persons thus differently estimate the services ? Because to them informality is spirit ual i t y , and in their minds emotionalism and spirit

al i t u y are confused . Informality and formalism

n are akin , and whe they are mingled many persons t h e cannot discern fact, nor distinguish between

o f them . They both are monstrosities in the house

God . Formalism is so nearly related to bad form that the informal formalist cannot discern that his f bad form in the house o God is real formalism .

In his opinion, the man who worships God with becoming conduct and appropriate ways is a for m al ist , and wanting in spiritual life .

But true forms are germain to true worship , and when formalism is introduced among these true forms, even in the slightest degree, it becomes apparent , just as the wolf will be easily recognized when in the sheepfold . Whether the one who wor ships God in reverential ways, and according to good form , is more likely to become a formalist than the man who ignores even proper reverence

o f and common decorum in the house God , ought fi not to be dif cult to decide .

' II CHAPTER .

WHERE AND WHEN PROPER TO MAKE USE OF

BENEDICTIONS .

BENEDICTIONS have been pronounced at meet

o f ings every description , and under nearly all cir c um s a t n c e s . Perhaps it will continue to be so till

o f the end time . There doubtless will always be some who think there is a sort o f v irtue and grand

o f eur in overriding all customs and rules propriet y.

' “ Christianity, say they , must be up to date,

o ff o f must throw narrow ways , and must partake

' an d o f the broad , liberal views practices the times . t There is no consecra ed vessels of sacred worship , no holy acts of ministerial service, no choice pearls of sacred truth which such ones do n o t cast r ight and left without reserve , little heeding whether

r n o r o f they fall among swine o t . That so t thing takes with a certain class for awhile . But people soon tire o f a minister whose predominant charac t e r i s ti c h is i s swagger. We are thankful there are

o f few such . As compared with the whole body ministers in all denominations there are b ut fe w ( 1 1 8) 1 1 WHERE AND WHEN PROPER . 9 who treat the holy things o f their offi ce with i r r e v

o t o ffi erence . M st ministers seek magnify their o ce , seek and strive to render to the Lord the best service, and in ways which are becoming to the house of God . The general tendency is towards t better and more appropriate ways in worship . Tha

o ur we so often fail of the best ways is because, in busy life , we have not taken time to duly study all subjects which belong to our work .

The benediction seems such a little and i n s i g n i fic an t part o f divine service that few guess its i m portance . Hence , it has received slight attention at the hand of writers upon Bibli cal subjects and

o f questions worship . There has been such wide misconception as to the true character of the act,

o f and such an underrating its sanctity, that bene dictions h ave been frequently pronounced under what are, to say the least, very questionable circum stances . When we examine the subject many ques tions arise as to what are proper circumstances and h conditions under whic it may be employed .

It differs in this respect from most parts o f divine ff service . We may use di erent parts of such service on almost any occasion and anywhere ; n o t so the benediction . Reading of Scripture , prayer, sing 1 2 0 TH E BENEDICTION . J

ing, and exhortation may be engaged in among the

e o f s . impenit nt, and in the very haunts wickednes But we do n o t offer the Communion under such circumstances, nor would it be in place to pro nounce the benediction there, for h earts are not

o f prepared for these . Those other parts service just mentioned belong to the gospel proclamation in the general sense , and are for the world as well fi as the Church , but these belong to the speci c ff o er which God makes to His own people, those u of the ho sehold of faith . ffi The blessing, as an o cial declaration , cannot in any truth fulness be said to be with the impenitent

d n o d and har ened sin er. It is not because G is not

b e willing and ready to bless men everywhere , but cause they have not faith , without which they can not receive blessings . Such rest under the wrath o f G o d the because of sin , and where such is case it

’ would be folly fo r God s min isters to declare the

n u contrary. If we cannot call that common and

' wh i c h o d clean G has cleansed , neither can we call that clean which God has not cleansed . This seeming t o withhold from those beyond the Church some o f the sacred parts o f worship is not selfishness o n the part of the Church and her

TH E BENEDICTION. a character, and some thought must be g iven to t u hese sacred things, and some act m st indicate participation in these things to prepare fo r and c all it forth . Then only by right does it, like the

H C . oly ommunion , belong to believers

It is always proper in divine worship , in the a o f dministration the sacraments , baptism , and the

Holy Communion . It is proper at the marriage of l be ievers . Upon the same condition it is proper at burial services , and in any other case where the r n ule applies . There may be funerals where o e could hardly with propriety use the benediction at th e grave . There was wisdom in closing the

“ ' r burial se vice in the Ministerial Acts with Heb .

x . 2 0 2 1 iii , Now the God of peace , that brought again from the dead o ur Lord Jesus Christ; the

e ve r l as t great Shepherd of the sheep , through the ing covenant, make you perfect in every good work to do His will , working in you that which is well pleasing in His sight, through Jesus Christ

' to whom be glory for ever and ever. Amen .

n o t o f This is a benediction , though some books

o i forms s designate it. It is an invocat on , closing with an ascription o f glory to Christ . No more suitable passage could have been selected for the D 1 WHERE AN WHEN PROPER . 2 3

ffi purpose . But when o ciating at funerals among o ur f Christian amilies , a benediction may suitably follow even this grand passage . Any gathering

’ o f t the Lord s people , where some though has been given to things which pertain t o the king dom of Christ and religious life, give full per m ission t o consummate these s acred things with the benediction . ' CHAPTER III .

T MISTAKES CORREC ED .

THER E seem to us to be great m isconceptions

t o f an d as to his part divine service, quite a num ber o f improprieties and mistakes consequently exist. While the discussion , thus far, has made

o f some these evident, it seems proper to refer to

sa them again , and in the me connection point

o ut . others This is done , not in a censorious b ut spirit, with the kind desire of helping to attain the best things . We trust it may seem to

n no o e an unkind act. The surgeon uses the knife with the kindest intentions ; we ar e sure a few plainly spoken corrections will be far from as keen an operation . Frankness compels o n e to admit that many Protestant Churches have been ver y carele ss in f forms and modes o worship . The benediction has come in for its full share of carelessness and

t o o misconception . But it is important a matter for us to continue to make unwarranted errors ( 1 2 4)

1 2 6 THE BENEDICTION .

It is not simply a form by which we close t h e

n service, somethi g which it is admissible we per

i n form a perfunctory manner, but it is the climax

in the most exalted thing a man ever does , namely, the worship of Almighty God . The whole wor

o r o o f ’ ship, s me part it, culminates in God s re

u “ s spo se, by the mouth of His cho en minister, to the

o f prayers , praises , and thanksgiving His people . f This is quite di ferent from any mere dismissal , quite different from thanking an audience for listen

o r ing attentively to a speech concert . We bless the

n worshipers in the ame of the Lord , afterward they depart in peace .

- WANT OF REVERENCE . The phrase want o f reverence ' is used because there may be no intended act o f irreverence . Reverential demeanor becomes

’ o n e i n e while God s house , and especially whil

i n . fli an t engaged worship A pp , careless repetition o f o f the glorious words the benediction , as if they

'

ar ti c ul ar s i n i fic an c e . have no p g , is a sad mistake “ m The writer once heard the re ark , The tumul t uons way in which congregations break up is l argely due to the manner in which the benedic

' tion is pronounced . Very sacred is the trust i which G o d has committed to our keep ng, in that 1 MISTAKES CORRECTED . 2 7

H e has appointed us to bear His holy n ame before

t h e . people , and to put it upon those who believe When we bless the people we should feel as Moses m ust have felt when he came down from the m ount from communing with God . It is a mo m ent as precious, as sacred . There should be no w ant of reverence . Let him who ministers realize i t . Let the people pause . It is not the minister w h o is blessing ; he speaks the words only . In ,

o f with , and by his voice the still small voice God i s speaking to the heart . Surely the Lord is in

t . v his place With re erence give , and with rever

v . ence recei e, His word In His presence is full

' n ess of joy . — S , INCORRECT FORM Another mistake, a very c n ommon and yet serious one , is that of i correct n ess in the wording of the benediction . It appears t o be against such mistakes that the Lord warned Aaron and his sons when He said concerning the w ords of blessing which He put in their mouth ,

W S o f On this ise ye hall bless the children Israel ,

' s aying unto them thus and so . We ought not to

- think that the coming in Of the law of grace h as in any way lowered the standard of excellence in holy ministrations . Any change in either bene TH E BENEDICTION .

n l n o dictio wi l impair its high excellence . Surely

o n e would deliberately presume to change either.

fin d We , however, many deviations from the

o f fi o f words the text, often at the sacri ce not only

o f the form , but the very purpose and intent of the

h o w act. See true that is of the following, which is frequently heard “ And now may the grace of

d o f G o the Son , and the love God the Father, and the communion and fellowship o f God the Holy

n o Ghost be and abide with you w and forevermore .

' Amen . There is no such benediction in the

book . In fact, it is not a benediction at all , it is

h as a prayer. The sentence been taken from its

proper mode , and expresses subjectively the desire h ff of t e o n e speaking. There is a vast di erence between pr aying that the Lord ’s blessing may

c o n r e at i n n descend and abide upon the g g , and the pronouncement of the fact that that blessing has come upon the congregation and belo ngs to the

G o d believers present, and that wills that they be

o f i s blessed . The real purpose the benediction

o f f Be entirely lost sight in the change o form .

n sides, the general wordi g is objectionable in that i t is tautological . Another objection to it is that it attempts to impress the doctrine o f the Trinity by

1 0 3 THE BENEDICTION . ur e r quotation , its e roneous character needs no other d emonstration . Upon o ur table are two books of forms for vari o us ser vices. These books are designed to aid pas

i n o f ffi tors the discharge certain public o cial duties .

Th e writer was a pastor some years before either was published , so they are not selected from the d istant past . One gives a list under the title , Bene

o f dictions . Some these are salutations ; also the Aaronic and apostolic benedictions are given but “ 5 let 11 quote one or two others from the list. The

e u g race of our Lord Jesus Christ be with you all , abling you to receive the truth in the love of it , to

o f do the will God from the heart, and keeping you

H o unto His kingdom and glory. Amen . w s trange that anyone should offer this as a s ub s t i

’ tute fo r the exceedingly fin e b e n e di c t i d n s in God s

I t o f word . shows a complete misapprehension the n ature and purpose of the benediction . Bad as it “ is, this is worse Grace be with us all , enabling us by faith to receive the great salvation , and ever pray and labor for its diffusion till it is made known

' e ffu to the ends o f the earth . This remarkable sion needs no comments . The other book quotes t h e Pauline benediction correctly, except the last 1 1 MISTAKES CORRECTED . 3

“ clause , which is made to read , be with us all ever

' A m e n . more . How can the minister be at one and the same time the agent through whom a bless ing is conferred and the object upon whom the bless ing is bestowed ? This mistake of defining the recipients design ated in the benediction as being in the first person instead of the second is not n u

, common . It is a mistake which defeats the pur pose for which the Lord commanded His ministers to bless in His name .

We hold the word o f God as the inspired an d only rule in religious faith and practice . The Lord

n r b ge erously g rants us, who ministe efore Him , the privilege of expounding that word and ministering to the needs of the souls of men, in o ur own lan guage, as long as we are faithful to His revealed truth but He does n o t give us the right of chang ing and bungling His express words and messag es d to men . In the bene iction we are not expounding

’ the word , but are repeating the Lord s message of blessing word for word . We must make a dis tincti on between the sermon and the text the ser

’ mon is our own word , the text is the Lord s . We

o ur ff may change words, and even preach di erent sermons from the same text, but the text changes. 1 2 ’ 3 THE BENEDICTION .

’ not ; it is God s word . When God says to His l ' ministering servants, Go , say to my peop e thus and so , it certainly will take large presumption on o ur part to change the message in th e slightest way . Why should we take liberties with the

’ Lord s word which the sh e r i fi would not take with an edict of the judges in our civil courts ? Did “ v not the Lord say, What thing soe er I command

o u y , observe to do it ; thou shalt not add thereto ,

' n o r diminish from it ?(Deut . xii . We cannot believe that the Lord has receded from this posi “ tion . So when He says, On this wise ye shall

' bless , saying, we certainly ought not to change His words into some fanciful message o r prayer of o r ff u own . Surely the o ense is more largely due to a want o f consideration than to deliberate design . It is not necessary to quote any other mistakes

a . long this line, though their name is legion Rather let us again look at the grand but simple language o f the benedictions . There is nothing in all the language which is more comprehensive and

o f full meaning, yet so plain and childlike

The Lord bless thee , and keep thee

The Lord make His face shine upon thee , and be gracious unto thee :

1 34 THE BENEDICTION .

Woman ’s Home and Foreign Missionary Societ y has made the same mistake with respect to its clos n ing service . To use a be ediction in such a con n e c t i o n and way would be very much out o f place ; to call any other Scripture so used , however appro

r i at e . s p , a benediction is a mistake It is a dismis al , possibly a s alutation . There is no authority con n d e c t e with its use . — UNAUTHORI' ED USE Frequently young men who are preparing for the ministry are called upon to hold services before they have advanced s um c i e n t l o r y to receive ordination , even licensure . Unl ess their minds have been directed to this sub je c t there is a possibility of making the mistake of ffi assuming to act in an o cial capacity . The mis

m take is sometimes ade . It certainly places the

s uc h xm at t e r s young man , whose experience in is ffi necessarily limited , in a di cult situation . It is n o t an easy matter to supply a suitable form in such

a n u a case, especi lly as the cong regation may not de r s t an d why the services are not closed in the usual way . In that case the congregation ought to t ffi be old frankly of the di culty, and be asked to

o r repeat with the leader some suitable psalm , ,

’ better still , the Lord s Prayer . If they are made to 1 MISTAKES CORRECTED . 35 understand the situation they will appreci ate the

’ young man s intelligence, and perhaps learn a good

n o t truth besides ; but if they are told , they may ascribe his unusual way of closing services to his

i n o ignorance , and they themselves remain in g

al l rance . For such cases , where no minister is present , there is nothing as suitable and good as

’ 0 o n e the Lord s Prayer. N will mistake it for a benediction . fi f b Mr. D . L . Moody once de ned the di ference e tween himself and an ordained minister as consist ing in the fact that he had no right to pronounce the benediction over the people . That was so far

. s o f correct He was a careful tudent the word , and he realized that it debarred him from perform ffi i ing o cial minister al acts . But some lesser lights

s o - fi in the called evangelistic eld , who tried to imi tate Moody, did not know that he, under no circum s tances, presumed to bless the people, neither did s they understand the Scripture as well , and so as sumed to themselves unwarranted privileges . Ministers of the gospel were always present in

’ Mr . Moody s meetings, so the situation presented ffi no di culty. But a young man , yet unordained ,

' w o r ki n i n fi n g some mission eld , or supplyi g some 1 6 3 THE BENEDICTION .

fin d vacant pulpit, does not himself so favorably

fin d situated . While he may the situation embar rassing, yet let him , with all reverence for the holy ffi w o ce , bide the time hen he, too , with propriety may lift up his hand towards the people and bless f them in the name o the Lord .

H F H — T E USE O T E SALUTATION . The position has been taken that the briefer salutations o f the epistles ought not to be used as benedictions . We think this position is taken on good and suffi cient grounds . They are very frequently used in this way,

o f however . The comprehensive character the two benedictions does away with the necessity o f their use . The salutation has its proper place . Thus , S in the Common ervice we have the salutation , “ ' d The Lord be with you , but it is not introduce

m t h e as a benediction . There have been ti es in Of t history the Church , at least in some quar ers , when a different benediction was prescribed for

n nearly every special service . There was o e for blessing church buildings , another for sacred uten

ff o n e ff o f sils, and a di erent for every di erent kind service . Some were simple salutations , some were the salutations elaborated , some were the apostolic benediction elaborated after the fashion already

1 8 3 THE BENEDICTION .

a n d only comprehensive ones in the Bible . It cer t ai n l y is a mistake to use something as a benedic c tion whi h is less complete, something which does ’ fi not express fully God s holy name, nor de ne the

o f greatness His kindnesses and mercy.

t h e Now, the question naturally arises, If briefer s al ut at i On s ar e ffi not o cial benedictions , may not unordained evangelists and other laymen use them

' i n o f ? lieu the benediction Hardly, at least not as a benediction or in place of one . Any Christian m ight salute his brother ; any Christian might w rite a letter to a brother Christian and very “ t o o properly say him , The grace of the L rd u ' Jesus Christ be with yo . But to do that in ffi p ublic worship , in imitation of the o cial act, and t o o f o ut supply the place it, would be manifestly

7 o f . o place Such an act would result in c nfusion , a s most persons would not be able to distin gui sh between the proper official blessing and this n u f o ffi cial imitation o it. We will do well to keep o ur worship free from every sort of imitatio n o f the f genuine and essential acts o worship . There can be no reason for using the salutations in such a p lace in public worship except as benedictions , and t o this the layman ought not to presume . R MISTAKES COR ECTED . I 39

We are fully convinced that only the Aaronic and apostolic benedictions may be properly used in

wh o this act of worship , and then only by those are authorized by ordination to the office of the ministry . Should any brother minister think that th e conclusion arrived at is too extreme and nar i t row, that places unwarranted limitations upon h is libert y in the exercise o f his ministerial func'

s tion , let him give the matter this practical test.

Let him for o n e year bles s his congregation in th e name o f the Lord with the reverence and care herein advocated , then let him go into some serv

a e ice, solemn spiritual service even , and at its clos ff “ hear some minister indi erently say, The grace

' o f th e an d h e Lord Jesus Christ be with you all , if does not g o from the house o f God feeling that fo r some reason the service was incomplete, that some

o f how it has failed attaining its full purpose, then

r he may use the salutation ever after . The write l recent y had just such an experience . Our brother

’ will go back to his own pulpit o n the next Lord s Day and bless his people “ on this wise ' with more rev erence and care than ever before . In other words , the Aaronic and Pauline benedictions carry with their proper pronouncement a helpfulness and good 1 0 4 THE BENEDICTION . which is found in no brief salutation n o r in any o ther Scripture used in their stead . The best

a argument for their use is, after all , their const nt

T e a and proper use . h best argument gainst the

o f use the salutation as a benediction is , that after

’ o n e has tasted o f the Lord s full blessing as pro n o un c e d in the true benedictions , the salutation ever after causes an unpleasant sense of their n u

fi n f f t e ss o r this exalted ministerial act.

1 4 2 THE BENEDICTION.

ffi o f i ffi o ce divine m nistration . The o cial authority o f the ministers o f Christ is in this the same as

n the priests u der the law . It is their special pre

m o f G o d rogative to inister in the holy things , and to bless in His name .

n n 3. It is o t optional o the part o f the minister e ’ wheth r he bless or not . It is the Lord s command

t h e that he shall bless , and it is the privilege of people to claim that blessing, if by repentance and faith they have placed themselves in the way o f it .

i s It cannot be withholden from them , because it their right . As the Lord has appointed His min

h as a ister to bless in His name , equally He p pointed that His people shall be blessed .

o f th e 4 . The benediction is an important part

’ s ervice of God s house , far more so than is generally

fi th an d t s supposed . Its signi cance is greater brevity

n o t m would se em t o indicate . It is a mere for which has been prepared for a suitable closing t o

e the worship, but it is the consummation of divin

h e blessings which flo w from that worship . It is t

n o f n nami g His ame upon the people , and a con ferring o f the blessings which accompany that name .

n o t o r d . 5. It is a prayer either in form esign 1 RESUME. 43

It neither expresses petition to God n o r indicates H i any other manner by which we approach m . But it is God ’s message to us by His chosen serv

o f ants . In the act the attitude prayer is not the

o ffi c i at e proper one but we who , with open eyes and outstretched hand, pronounce it as the ambas

s ado r s . of God , declaring His word to men We

fo r i n st r u are not praying a blessing , but are the i ments n conveying it .

6. The benediction presupposes some ac t o f wor

r H s hip o sacred service . ence it belongs alone to believers . A prayer for bless ing may be made on behalf of all men ; but a declaration o r pronounce

’ ment of the Lord s blessing can on ly be for those to whom it belongs by Virtue of their faith in the promise . There is no blessing in it for those who

i m believe not . The blessing is not arbitrarily i t posed , though is a gracious gift .

7. The act is wholly o ut o f place in a secular

- meeting. The subject matter under consideration fi may be moral , educational , and bene cial , but that does not make it a suitable occasion for the bene diction . The presupposed conditions are not pres

’ ent. It is the crowning act in worship , the Lord s

e response to thos who have drawn nigh unto Him . 1 44 THE BENEDICTION .

Therefore , the act is not in place under the con di t i o n s which obtain in a purely secular meeting. N 8. It is a means of grace to all who believe . o t only in that sense in which all Scripture is a means o f grace, but also in that it is a special declaration o f o f Th e the present active operation that grace .

’ ’ act is intended to be a conveyance o f grace an d salvation to those who have faith , for it is the

’ placing of that name upon God s children , through “ Fo r e which name men are saved . there is non other name under heaven , given among men ,

' an whereby we must be saved . So it becomes f actual bestowal o blessing.

. u 9 Care sho ld be used in the way we bless , both f as t o the words used and the manner o using them .

’ We are communicating God s word and message, n o t o ur o n o n e f w . We are performing o the most responsible and sacred duties of the ministerial ffi o ce . We should handle that word with rever

n o o f ffi ence, and we sho uld have doubt its e cacy and power. We are bearing His name unto men , and must have respect to His promise that He will bless .

1 k n o t 0 . Care should also be ta en that we may

c o n fu e x o m e o f s s other passage the word , however

' CHAPTER V.

CONCLUSION.

THERE are some common features wh ich enter into the worship of all evangelical Christian

o r n o n - churches , whether they be liturgical litur

’ i c al . g They are such things as the Lord s Prayer, the words of Christ in dispensing the bread and wine , the formula of baptism , and the benediction . These are commonly accepted and used among

l l r a believers . They enter to a greater o less ex

o f H tent into the worship all denominations . ere the sacramental hosts of God occupy common

; ground These, with the common word which we

o n e o f r e preach , and the Spirit whom we have all c e i ve d o f , indicate the oneness , the spiritual unity all believers .

While men will , doubtless , have many and varied conceptions of the word of God , and will hold dif

’ fe r e n t o f views prayer, the Lord s supper, baptism , h and the benediction , yet t rough all these diversi

’ ties shines the o n e clear light that it is the Lord s ( 1 46) 1 CONCLUSION. 4 7

’ Prayer which we all use ; that in the Lord s own words are dispensed the bread and the wine ; that with Hi s o w n formula proper subjects are baptized

r and eceived into the Church , and with His own blessing do His ministers bless His people. Only when ration alism has entered the Church and with blighting effect has breathed its s oulless spirit into her worship have these, the universal and precious i possessions of all Chr stian worshipers, been radi

o r . cally changed widely departed from They are ,

th e in a sense, the pulse of the spiritual life of

r fo r b e Church . Only when the Chu ch a season

a w b came unevangelic l , hen her life ecame a mere m oral cultus, and her . worship deformed, has she ever permitted the substitution o f platitudes for

- a the se divinely given n d vital parts of worsh ip . Where ver and whenever radical ten dencies lay hold

n upo the ministry, and an attempt is made to set

n th aside eva gelical spiritual truth , and to run e

Church on purely a moral and hum anitarian basis,

’ e P a then men begin to amend th Lord s r yer, per

’ ri o f e an d vert Ch st s words consecration, s ek new

fo r original formula bapti sm , and substitute no Very exalted words of their o wn fo r the m ajestic wo rds

’ ' o i f God s benedictio ns . This fact is se e n n th e 1 8 4 THE BENEDICTION .

liturgical deterioration o f the sevente enth and

e ighteenth centuries . (See Mem . Lit . Asso . , vol . iv . , p ages 73 Whatever may be said against a h - r yper ritualistic worship , it is dese ving of credit in

’ t a o wn his , th t it deals more kindly with the Lord s

s tandards than do rationalism and radicalism . The pre—Reformation Church passed through the times o f degradation and formalism with less violence to these parts of worship than during the later radical an d rationalistic periods . This fact was no small

o f r factor to the success the Refo mation . The dis c r e p an c i e s in the benedictions now in vogue from

the true Biblical forms are relics o f the rationalistic

o f . recension those forms Coming, as they do, from

such a source , the ministry and the Church may well look with grave disfavor upon all such n u

fo ul d . sl scriptural forms of blessing Especially we , “ who receive and hold the word o f God as contained in the Canonical Scriptures o f the Ol d and New Testaments as the only infallible rule of

' faith and practice, be particular in this matter. The radical tendencies of the day will soon bring

o f their harvest apocryphal rites and forms in fact,

. So wh o are already beg inning to bring them we,

o ur r hold the evangelical truth of fathe s , should be

1 0 5 THE BENEDICTION .

a stand lone in this respect, and to remind the .

o ur reader that in these things , whatever be forms

o f v worship , all e angelical Christians occupy com i mon ground . The deta ls of worship may and do

’ change to meet the spiritual wants of God s people , d but what God declares to us in explicit terms, use

n in that worship , ought not to be cha ged by us .

f o ur Much in worship is our o fering, spiritual sacri

fic e o ur to Father, and will ever be expressed ff ff among di erent peoples in di erent ways , but there

is that in the worship which God brings to us , and it is characterized by fullness o f grace and pe rma

n e n c e o f . d form Perhaps , as long as the worl

ff i n o f stands , men will di er forms worship , but

G o d will never change in the riches o f His grace

n o r h as toward men , in the perfect forms which He \ o f o f t h at r given for the bestowal the blessing g ace . a Our f ith concerning the Church is that , what ever o f human di fie r e n c e s are not according to di

’ i n o wn o vine wisdom , God s go d time will be climi

n at e d from th e faith and wor ship o f the Church ; that His promise to His Church that it shall be altogether perfect and complete will be spe cifically “ fi e th e ful lled , for it is said , Christ lov d Church , and gave Himself for it : that He might sanctify 1 1 CONCLUSION . 5 an d cleanse it with the washing o f water by the w ord , that He might present it to Himself a glori o us Church , not having spot or wrinkle , or any such thing but that it should be holy and without

' ' blemish . When the glorious end here contem plated is consummated , when the Church of Christ will be adorned as a Bride ready for the Bridegroom , when all human miscon ception and error will have

’ o ut o f been purged , then , as now, the Lord s words

f o f l prayer will still be o fered , His words sacramenta

r o f impo t will still be employed , and His words

bl e ssm benediction will still fall , with the g of His n ame and grace , upon His faithful ones .

’ ’ Tb e Lo r a bl e s s tb e e a n a b e e tb e e , p

’ Tb e Lo r a m a n e H i s ace s n i n e u o n tb e e a n d be f p , g r a ci o us un t o tb e e

’ Tb e Lo r a l i t u H i s co un te n a n ce u o n i b e e a n d f p p ,

v tb e e e ace g i e p .

’ ’ Tb e r a ce o t b e Lo r a e s us Cb r i s t a n a tb e l o ve g f j , o G o d a n d tb c co m m un i o n o tb e H o l G b o s t be zo i tb f , f y ,

o u a l l y .

Let all the people say,

“ ' A m e n .