In this chapter we have,
I. The law concerning Nazarites, 1. What it was to which the vow of a
Nazarite obliged him, ver. 1-8 .
2. A remedial law in case a Nazarite happened to be polluted by the
touch of a dead body, ver. 9-12 .
3. The solemnity of his discharge when his time was up, ver. 13-21 .
II. Instructions given to the priests how they should bless the people, ver. 22 ,
&c.
1 And the L ORD spake unto Moses, saying,
2 Speak unto the children of Israel, and say unto them, When
either man or woman shall separate themselves to vow a vow of a
Nazarite, to separate themselves unto the L ORD :
3 He shall separate himself from wine and strong drink, and
shall drink no vinegar of wine, or vinegar of strong drink,
neither shall he drink any liquor of grapes, nor eat moist
grapes, or dried.
4 All the days of his separation shall he eat nothing that is
made of the vine tree, from the kernels even to the husk.
5 All the days of the vow of his separation there shall no
razor come upon his head: until the days be fulfilled, in the
which he separateth himself unto the L ORD , he shall be holy, and shall let the locks of the hair of his head grow.
6 All the days that he separateth himself unto the L ORD he
shall come at no dead body.
7 He shall not make himself unclean for his father, or for his
mother, for his brother, or for his sister, when they die:
because the consecration of his God is upon his head.
8 All the days of his separation he is holy unto the L ORD .
9 And if any man die very suddenly by him, and he hath defiled
the head of his consecration; then he shall shave his head in the
day of his cleansing, on the seventh day shall he shave it.
10 And on the eighth day he shall bring two turtles, or two
young pigeons, to the priest, to the door of the tabernacle of
the congregation:
11 And the priest shall offer the one for a sin offering, and
the other for a burnt offering, and make an atonement for him,
for that he sinned by the dead, and shall hallow his head that
same day.
12 And he shall consecrate unto the L ORD the days of his
separation, and shall bring a lamb of the first year for a
trespass offering: but the days that were before shall be lost,
because his separation was defiled.
13 And this is the law of the Nazarite, when the days of his
separation are fulfilled: he shall be brought unto the door of
the tabernacle of the congregation:
14 And he shall offer his offering unto the L ORD , one he lamb
of the first year without blemish for a burnt offering, and one
ewe lamb of the first year without blemish for a sin offering,
and one ram without blemish for peace offerings,
15 And a basket of unleavened bread, cakes of fine flour
mingled with oil, and wafers of unleavened bread anointed with
oil, and their meat offering, and their drink offerings.
16 And the priest shall bring them before the L ORD , and shall
offer his sin offering, and his burnt offering:
17 And he shall offer the ram for a sacrifice of peace
offerings unto the L ORD , with the basket of unleavened bread: the
priest shall offer also his meat offering, and his drink
offering.
18 And the Nazarite shall shave the head of his separation at the door of the tabernacle of the congregation, and shall take
the hair of the head of his separation, and put it in the fire
which is under the sacrifice of the peace offerings.
19 And the priest shall take the sodden shoulder of the ram,
and one unleavened cake out of the basket, and one unleavened
wafer, and shall put them upon the hands of the Nazarite, after the hair of his separation is shaven:
20 And the priest shall wave them for a wave offering before
the L ORD : this is holy for the priest, with the wave breast and
heave shoulder: and after that the Nazarite may drink wine.
21 This is the law of the Nazarite who hath vowed, and of his offering unto the L ORD for his separation, beside that that
his hand shall get: according to the vow which he vowed, so he
must do after the law of his separation.
After the law for the discovery and shame of those that by sin had made
themselves vile, fitly follows this for the direction and encouragement
of those who by their eminent piety and devotion had made themselves
honourable, and distinguished themselves from their neighbours. It is
very probable that there were those before the making of this law who
went under the character of Nazarites, and were celebrated by
that title as persons professing greater strictness and zeal in
religion than other people; for the vow of a Nazarite is spoken of here
as a thing already well known, but the obligation of it is reduced to a
greater certainty than hitherto it had been. Joseph is called a
Nazarite among his brethren
( Gen. xlix. 26 ),
not only because separate from them, but because eminent among them.
Observe,
I. The general character of a Nazarite: it is a person separated
unto the Lord, v. 2 .
Some were Nazarites for life, either by divine designation, as Samson
( Judg. xiii. 5 ),
and John Baptist
( Luke i. 15 ),
or by their parents' vow concerning them, as Samuel, 1 Sam. i. 11 .
Of these this law speaks not. Others were so for a certain time, and by
their own voluntary engagement, and concerning them rules are given by
this law. A woman might bind herself with the vow of a Nazarite, under
the limitations we find, ch. xxx. 3 ,
where the vow which the woman is supposed to vow unto the Lord seems to
be meant especially of this vow. The Nazarites were,
1. Devoted to the Lord during the time of their Nazariteship, and, it
is probable, spent much of their time in the study of the law, in acts
of devotion, and instructing others. An air of piety was thereby put
upon them, and upon their whole conversation.
2. They were separated from common persons and common things. Those
that are consecrated to God must not be conformed to this world. They
distinguished themselves, not only from others, but from what they
themselves were before and after.
3. They separated themselves by vowing a vow. Every Israelite was bound
by the divine law to love God with all his heart, but the Nazarites by
their own act and deed bound themselves to some religious observances,
as fruits and expressions of that love, which other Israelites were not
bound to. Some such there were, whose spirits God stirred up to be in
their day the ornaments of the church, the standard-bearers of
religion, and patterns of piety. It is spoken of as a great favour to
their nation that God raised up of their young men for
Nazarites, Amos ii. 11 .
The Nazarites were known in the streets and respected as purer than
snow, whiter than milk, Lam. iv. 7 .
Christ was called in reproach a Nazarene, so were his followers: but he
was no Nazarite according to this law; he drank wine, and touched dead
bodies, yet in his this type had its accomplishment, for in him all
purity and perfection met; and every true Christian is a spiritual
Nazarite, separated by vow unto the Lord. We find St. Paul, by the
persuasion of his friends, in complaisance to the Jews, submitting to
this law of the Nazarites; but at the same time it is declared that the
Gentiles should observe no such thing, Acts xxi. 24, 25 .
It was looked upon as a great honour to a man to be a Nazarite, and
therefore if a man speak of it as a punishment, saying for instance, "I
will be a Nazarite rather than do so or so," he is (say the Jews) a
wicked man; but he that vows unto the Lord in the way of holiness to be
a Nazarite, lo, the crown of his God is upon his head.
II. The particular obligations that the Nazarites lay under. That the
fancies of superstitious men might not multiply their restraints
endlessly, God himself lays down the law for them, and gives them the
rule of their profession.
1. They must have nothing to do with the fruit of the vine, v. 3, 4 .
They must drink no wine nor string drink, nor eat grapes, no, not the
kernel nor the husk; they might not so much as eat a raisin. The
learned Dr. Lightfoot has a conjecture (Hor. Heb. in Luc. 1. 15), that,
as the ceremonial pollutions by leprosy and otherwise represented the
sinful state of fallen man, so the institution of the order of
Nazarites was designed to represent the pure and perfect state of man
in innocency, and that the tree of knowledge, forbidden to Adam, was
the vine, and for that reason it was forbidden to the Nazarites, and
all the produce of it. Those who gave the Nazarites wine to drink did
the tempter's work
( Amos ii. 12 ),
persuading them to that forbidden fruit. That it was reckoned a
perfection and praise not to drink wine appears from the instance of
the Rechabites, Jer. xxxv. 6 .
They were to drink no wine, (1.) That they might be examples of temperance and mortification. Those
that separate themselves to God and to his honour must not gratify the
desires of the body, but keep it under and bring it into subjection.
Drinking a little wine for the stomach's sake is allowed, to
help that, 1 Tim. v. 23 .
But drinking much wine for the palate's sake, to please that,
does by no means become those who profess to walk not after the
flesh, but after the Spirit. (2.) That they might be qualified to employ themselves in the service
of God. They must not drink, lest they should forget the law ( Prov. xxxi. 5 ),
lest they should err through wine, Isa. xxviii. 7 .
Let all Christians oblige themselves to be very moderate in the use of
wine and strong drink; for, if the love of these once gets the mastery
of a man, he becomes a very easy prey to Satan. It is observable that
because they were to drink no wine (which was the thing mainly
intended) they were to eat nothing that came of the vine, to teach us
with the utmost care and caution to avoid sin and every thing that
borders upon it and leads to it, or may be a temptation to us. Abstain from all appearance of evil, 1 Thess. v. 22 .
2. They must not cut their hair, v. 5 .
They must neither poll their heads nor shave their beards; this was
that mark of Samson's Nazariteship which we often read of in his story.
Now,
(1.) This signified a noble neglect of the body and the ease and
ornament of it, which became those who, being separated to God, ought
to be wholly taken up with their souls, to secure their peace and
beauty. It signified that they had, for the present, renounced all
sorts of sensual pleasures and delights, and resolved to live a life of
self-denial and mortification. Mephibosheth in sorrow trimmed not
his beard, 2 Sam. xix. 24 .
(2.) Some observe that long hair is spoken of as a badge of subjection
( 1 Cor. xi. 5 ,
&c.); so that the long hair of the Nazarites denoted their subjection
to God, and their putting themselves under his dominion.
(3.) By this they were known to all that met them to be Nazarites, and
so it commanded respect. It made them look great without art; it was
nature's crown to the head, and a testimony for them that they had
preserved their purity. For, if they had been defiled, their hair must
have been cut, v. 9 .
See Jer. vii. 29 .
3. They must not come near any dead body, v. 6, 7 .
Others might touch dead bodies, and contracted only a ceremonial
pollution by it for some time; some must do it, else the dead must be
unburied; but the Nazarites must not do it, upon pain of forfeiting all
the honour of their Nazariteship. They must not attend the funeral of
any relation, no, not father nor mother, any more than the high priest
himself, because the consecration of his God is upon his head. Those that separate themselves to God must learn,
(1.) To distinguish themselves, and do more than others.
(2.) To keep their consciences pure from dead works, and not to touch
the unclean thing. The greater profession of religion we make, and the
more eminent we appear, the greater care we must take to avoid all sin,
for we have so much the more honour to lose by it.
(3.) To moderate their affections even to their near relations, so as
not to let their sorrow for the loss of them break in upon their joy in
God and submission to his will. See Matt. viii. 21, 22 .
4. All the days of their separation they must be holy to the
Lord, v. 8 .
This was the meaning of those external observances, and without this
they were of no account. The Nazarites must be devoted to God, employed
for him, and their minds intent upon him; they must keep themselves
pure in heart and life, and be in every thing conformable to the divine
image and will; this is to be holy, this is to be a Nazarite
indeed.
III. The provision that was made for the cleansing of a Nazarite, if he
happened unavoidably to contract a ceremonial pollution by the touch of
a dead body. No penalty is ordered by this law for the wilful breach of
the foregoing laws; for it was not supposed that a man who had so much
religion as to make that vow could have so little as to break it
presumptuously: nor could it be supposed that he should drink wine, or
have his hair cut, but by his own fault; but purely by the providence
of God, without any fault of his own, he might be near a dead body, and
that is the case put
( v. 9 ): If a man die very suddenly by him, he has defiled the head of his
consecration. Note, Death sometimes takes men away very suddenly,
and without any previous warning. A man might be well and dead in so
little a time that the most careful Nazarite could not avoid being
polluted by the dead body; so short a step is it sometimes, and so soon
taken, from time to eternity. God prepare us for sudden death! In this
case,
1. He must be purified from the ceremonial pollution he had contracted,
as others must, upon the seventh day, v. 9 .
Nay, more was required for the purifying of the Nazarite than of any
other person that had touched a dead body; he must bring a sin-offering
and a burnt-offering, and an atonement must be made for him, v. 10, 11 .
This teaches us that sins of infirmity, and the faults we are overtaken
in by surprise, must be seriously repented of, and that an application
must be made of the virtue of Christ's sacrifice to our souls for the
forgiveness of them every day, 1 John ii. 1, 2 .
It teaches us also that, if those who make an eminent profession of
religion do any thing to sully the reputation of their profession, more
is expected from them than others, for the retrieving both of their
peace and of their credit.
2. He must begin the days of his separation again; for all that were
past before his pollution, though coming ever so near the period of his
time set, were lost, and not reckoned to him, v. 12 .
This obliged them to be very careful not to defile themselves by the
dead, for that was the only thing that made them lose their time, and
it teaches us that if a righteous man turn away from his
righteousness, and defile himself with dead works, all his
righteousness that he has done shall be lost to him, Ezek. xxxiii. 13 .
It is all lost, all in vain, if he do not persevere, Gal. iii. 4 .
He must begin again, and do his first works.
IV. The law for the solemn discharge of a Nazarite from his vow, when
he had completed the time he fixed to himself. Before the expiration of
that term he could not be discharged; before he vowed, it was in his
own power, but it was too late after the vow to make enquiry. The Jews
say that the time of a Nazarite's vow could not be less than thirty
days; and if a man said, "I will be a Nazarite but for two days," yet
he was bound for thirty; but it should seem Paul's vow was for only
seven days
( Acts xxi. 27 ),
or, rather, then he observed the ceremony of finishing that vow of
Nazariteship from which, being at a distance from the temple, he had
discharged himself some years before at Cenchrea only by the ceremony
of cutting his hair, Acts xviii. 18 .
When the time of the vowed separation was out, he was to be made free,
1. Publicly, at the door of the tabernacle ( v. 13 ),
that all might take notice of the finishing of his vow, and none might
be offended if they saw him now drink wine, who had so lately refused.
2. It was to be done with sacrifices, v. 14 .
Lest he should think that by this eminent piece of devotion he had made
God a debtor to him, he is appointed, even when he had finished his
vow, to bring an offering to God; for, when we have done our utmost in
duty to God, still we must own ourselves behind-hand with him. He must
bring one of each sort of the instituted offerings.
(1.) A burnt-offering, as an acknowledgment of God's sovereign dominion
over him and all he had still, notwithstanding his discharge from this
particular vow.
(2.) A sin-offering. This, though mentioned second
( v. 14 ),
yet seems to have been offered first
( v. 16 ),
for atonement must be made for our sins before any of our sacrifices
can be accepted. And it is very observable that even the Nazarite, who
in the eye of men was purer than snow and whiter than
milk, yet durst not appear before the holy God without a
sin-offering. Though he had fulfilled the vow of his separation without
any pollution, yet he must bring a sacrifice for sin; for there is
guilt insensibly contracted by the best of men, even in their best
works--some good omitted, some ill admitted, which, if we were dealt
with in strict justice, would be our ruin, and in consequence of which
it is necessary for us to receive the atonement, and plead it as our
righteousness before God.
(3.) A peace-offering, in thankfulness to God who had enabled him to
fulfil his vow, and in supplication to God for grace to preserve him
from ever doing any thing unbecoming one that had been once a Nazarite,
remembering that, though he was now freed from the bonds of his own
vow, he still remained under the bonds of the divine law.
(4.) To these were added the meat-offerings and drink-offerings,
according to the manner
( v. 15, 17 ),
for these always accompanied the burnt-offerings and peace-offerings:
and, besides these, a basket of unleavened cakes, and wafers.
(5.) Part of the peace-offering, with a cake and wafer, was to be waved
for a wave-offering
( v. 19, 20 );
and this was a gratuity to the priest, who had it for his pains, after
it had been first presented to God.
(6.) Besides all this, he might bring his free-will offerings, such
as his hand shall get, v. 21 .
More than this he might bring, but not less. And, to grace the
solemnity, it was common upon this occasion to have their friends to be
at charges with them, Acts xxi. 24 . Lastly, One ceremony more was appointed, which was like the
cancelling of the bond when the condition is performed, and that was
the cutting off of his hair, which had been suffered to grow all
the time of his being a Nazarite, and burning it in the fire over which
the peace-offerings were boiling, v. 18 .
This intimated that his full performance of his vow was acceptable to
God in Christ the great sacrifice, and not otherwise. Learn hence to vow and pay to the Lord our God, for he has no pleasure in
fools.
22 And the L ORD spake unto Moses, saying,
23 Speak unto Aaron and unto his sons, saying, On this wise ye
shall bless the children of Israel, saying unto them,
24 The L ORD bless thee, and keep thee:
25 The L ORD make his face shine upon thee, and be gracious unto
thee:
26 The L ORD lift up his countenance upon thee, and give thee
peace.
27 And they shall put my name upon the children of Israel; and
I will bless them.
Here,
I. The priests, among other good offices which they were to do, are
appointed solemnly to bless the people in the name of the Lord, v. 23 .
It was part of their work, Deut. xxi. 5 .
Hereby God put an honour upon the priests, for the less is blessed
of the better; and hereby he gave great comfort and satisfaction to
the people, who looked upon the priest as God's mouth to them. Though
the priests of himself could do no more than beg a blessing, yet being
an intercessor by office, and doing that in his name who commands the
blessing, the prayer carried with it a promise, and he pronounced it as
one having authority with his hands lifted up and his face towards the
people. Now,
1. This was a type of Christ's errand into the world, which was to bless us ( Acts iii. 26 ),
as the high priest of our profession. The last thing he did on earth
was with uplifted hands to bless his disciples, Luke xxiv. 50, 51 .
The learned bishop Pearson observes it as a tradition of the Jews that
the priests blessed the people only at the close of the morning
sacrifice, not of the evening sacrifice, to show (says he) that in the
last days, the days of the Messiah, which are (as it were) the evening
of the world, the benediction of the law should cease, and the blessing
of Christ should take place.
2. It was a pattern to gospel ministers, the masters of assemblies, who
are in like manner to dismiss their solemn assemblies with a blessing.
The same that are God's mouth to his people, to teach and command them,
are his mouth likewise to bless them; and those that receive the law
shall receive the blessing. The Hebrew doctors warn the people that
they say not, "What availeth the blessing of this poor simple priest?
"For," say they, "the receiving of the blessing depends, not on the
priest, but on the holy blessed God."
II. A form of blessing is here prescribed them. In their other
devotions no form was prescribed, but this being God's command
concerning benediction, that it might not look like any thing of their
own, he puts the very words in their mouths, v. 24-26 .
Here observe,
1. That the blessing is commanded upon each particular person: The
Lord bless thee. They must each of them prepare themselves to
receive the blessing, and then they should find enough in it to make
them every man happy. Blessed shalt thou be, Deut. xxviii. 3 .
If we take the law to ourselves, we may take the blessing to ourselves,
as if our names were inserted.
2. That the name Jehovah is three times repeated in it, and (as
the critics observe) each with a different accent in the original; the
Jews themselves think there is some mystery in this, and we know what
it is, the New Testament having explained it, which directs us to
expect the blessing from the grace of our Lord Jesus Christ, the
love of the Father, and the communion of the Holy Ghost, each of
which persons is Jehovah, and yet they are "not three Lords, but one
Lord," 2 Cor. xiii. 14 .
3. That the favour of God is all in all in this blessing, for that is
the fountain of all good.
(1.) The Lord bless thee! Our blessing God is only our speaking
well of him; his blessing us is doing well for us; those whom he
blesses are blessed indeed.
(2.) The Lord make his face shine upon thee, alluding to the
shining of the sun upon the earth, to enlighten and comfort it, and to
renew the face of it. "The Lord love thee and cause thee to know that
he loves thee." We cannot but be happy if we have God's love; and we
cannot but be easy if we know that we have it.
(3.) The Lord lift up his countenance upon thee. This is to the
same purport with the former, and it seems to allude to the smiles of a
father upon his child, or of a man upon his friend whom he takes
pleasure in. If God give us the assurances of his special favour and
his acceptance of us, this will put gladness into the heart, Ps. iv. 7, 8 .
4. That the fruits of this favour conveyed by this blessing are
protection, pardon, and peace.
(1.) Protection from evil, v. 24 .
The Lord keep thee, for it is he that keeps Israel, and neither slumbers nor sleeps ( Ps. cxxi. 4 ),
and all believers are kept by the power of God. (2.) Pardon of sin, v. 25 .
The Lord be gracious, or merciful, unto thee.
(3.) Peace
( v. 26 ),
including all that good which goes to make up a complete happiness.
III. God here promises to ratify and confirm the blessing: They
shall put my name upon the children of Israel, v. 27 .
God gives them leave to make use of his name in blessing the people,
and to bless them as his people, called by his name. This included all
the blessings they could pronounce upon them, to mark them for God's
peculiar, the people of his choice and love. God's name upon them was
their honour, their comfort, their safety, their plea. We are called
by thy name, leave us not. It is added, and I will bless
them. Note, A divine blessing goes along with divine institutions,
and puts virtue and efficacy into them. What Christ says of the peace
is true of the blessing, "Peace to this congregation," if the sons of
peace and heirs of blessing be there, the peace, the blessing, shall
rest upon them, Luke x. 5, 6 .
For in every place where God records his name he will meet
his people and bless them.
INTRODUCTION TO NUMBERS 6
In this chapter is given the law concerning Nazarites, Nu 6:1; which directs what they were to abstain from, from drinking wine, or any strong liquors, from shaving their heads, and defiling themselves with the dead, Nu 6:3; and in case of a defilement, directions are given what offerings a Nazarite should bring to be offered for him, Nu 6:9; and when the time of his Nazariteship was up, an account is given of what rites and ceremonies should then be performed, Nu 6:13; and the chapter is concluded with the form of blessing the children of Israel, to be used by Aaron and his sons, Nu 6:22.
Ver. 1. And the Lord spake unto Moses,.... At the same time, or immediately after the law concerning the woman suspected of adultery was given; with which the following law concerning Nazarites may be thought to have a close connection, as some Jewish writers observe, women being concerned in it as well as men; and as wine leads to adultery, as Jarchi observes, abstinence from it, which the Nazarite's vow obliged to, and forbearance of trimming and dressing the hair, and a being more strictly and closely devoted to the service of God, were very likely means of preserving from unchastity, and any suspicion of it:
saying; as follows.
Numbers 6:2
Ver. 2. Speak unto the children of Israel, and say unto them,.... Whom the following law only concerned, and not Gentiles; so runs the Jewish canon,
"the Gentiles have no Nazariteship, though they may bring their vows and freewill offerings as an Israelite, yet if they vow the vow of a Nazarite, the law of the Nazarite is not obliging on them, or they bound by it; but it is free for them to drink wine, and defile themselves for the dead; for it is written, "speak unto the children of Israel" {q}:''
when either man or woman shall separate [themselves] to vow a vow of a Nazarite; or "do a wonderful thing" {r}; something unusual and uncommon, and what is out of the way of the men of the world, who give themselves up to pleasure, and have little regard to the worship and service of God; wherefore for a person, a man or woman, to vow abstinence from wine and dress, and from the company of others, and to oblige themselves to strict and close devotion to God, was something singular and surprising. This is to be understood of such persons who were at their own disposal; for such that were in their minority, and under the power of parents, or were married women, if they vowed, their vows did not stand, and their parents or husbands could disannul them, unless they had consented to them by their silence, when they heard them made, Nu 30:3. There were various sorts of Nazarites; some were appointed by God, as Samson; some were devoted by their parents, as Samuel; and some by themselves, concerning whom is this law more especially; some were perpetual Nazarites, a Nazarite for life, as the two persons just mentioned; though the Jews distinguish between a Samsonian Nazarite, and a perpetual one {s}; and some were only for a certain time, according as they vowed:
to separate [themselves] unto the Lord; the Targum of Jonathan is, "to the name of the Lord"; to the honour of his name. Such persons devoted themselves, and set apart their time to serve the Lord in a stricter and purer manner than others, and therefore were had in great account, La 4:7; they were types of Christ, who, though he was not strictly a Nazarite, but a Nazarene, yet answered to the Nazarites in his being set apart in divine predestination by his Father to the office of Mediator; in the sanctification of himself, and devoting himself, his time and service, to his Father's glory; and in his being holy and harmless in his life and conversation, and separate from sinners: and they were also emblems of the special people of God, who are a separate people in election, redemption, and calling, and in the intercession of Christ; and as they will be at the last judgment, and to all eternity, and should be now separate from others in their lives and conversations.
{q} Misn. Nazir, c. 9. sect. 1. Maimon & Bartenora in ib. {r} alpy "mirificaverit", Montanus; "si mirandum aliquid fecerit", Munster; and some in Fagius and Vatablus; so Aben Ezra. {s} Misn. Nazir, c. 1. sect. 2.
Numbers 6:3
Ver. 3. He shall separate [himself] from wine,.... Old or new, as Ben Gersom; from drinking it, any of it: not only from an immoderate and excessive drinking of it, which every man should abstain from, but from drinking of it at all, that he might be more free and fit for the service of God; for prayer, meditation, reading the Scriptures, and attendance on the worship of God in all its branches, and be less liable to temptations to sin; for, as Aben Ezra observes, many transgressions are occasioned by wine, which, if drank immoderately, intoxicates the mind, and unfits for religious duties, excites lust, and leads on to many vices:
and strong drink; any other intoxicating and inebriating liquor besides wine, or any other sort of wines besides such that is made of the fruit of the vine, as wines of pomegranates, dates, &c. or such as are made of barley, as our ale, or of apples and pears, called cider and perry, respectively:
and shall drink no vinegar of wine, or vinegar of strong drink; all the three Targums paraphrase it, vinegar of new wine, and vinegar of old wine, these operating in like manner as wine and strong drink themselves:
neither shall he drink any liquor of grapes; any liquor in which grapes are macerated, as the Targum of Jonathan; or water into which they are squeezed, or which is made of the lees of wine, or is a second sort of wine made of the grapes after they have been pressed, which we call "tiff":
nor eat moist grapes or dried; which have somewhat of the nature and taste of wine, and produce some of the like effects, and may lead to a desire after drinking it; wherefore this, as other things mentioned, are, as Aben Ezra says, a kind of an hedge, to keep at a distance from drinking wine.
Numbers 6:4
Ver. 4. All the days of his separation shall he eat nothing that is made of the vine tree,.... Of its leaves, branches, and fruit, especially the latter, put into any sort of food, or infused into any liquor, or mixed with any sauce for food: the days or time of separation were according as the vow was made, for a shorter or longer time; though the Jews {t} say, where the vow is, absolutely expressed, it is always to be understood of thirty days, during which time the Nazarite was not to eat or drink of any composition that had anything the vine in it:
from the kernels even to the husk; the Jews {u} are divided about the two words here used, which of them signifies the outermost part of the grape, and which the innermost; Ben Gersom agrees with us, but it matters not much who are in the right, since both are forbidden: by this part of the law, the people of God, who are spiritual Nazarites, are taught to live temperately and soberly, and to abstain from all appearance of sin: it is pretty remarkable what the Jews {w} say, that when the son of David comes, it will be free for a Nazarite to drink wine on sabbath days and festivals, though not on week days; from whence it appears, they seem to be conscious of a change of the ceremonial law in his days.
{t} Misn. Nazir, c. 1. sect. 3. & c. 6. sect. 3. {u} Misn. Nazir, c. 6. sect. 2. Aben Ezra in loc. {w} T. Bab. Erubin, fol. 43. 1.
Numbers 6:5
Ver. 5. All the days of the vow of his separation,.... Be the time he has vowed to be a Nazarite a week, a, month, or more, even a thousand days, but not less than thirty, as Ben Gersom observes:
there shall no razor come upon his head; he might not shave his beard, nor cut off his locks, and shave his head, nor cut short his locks with a pair of scissors, nor any with anything by which the hair may be removed, as Ben Gersom; nor pluck off his hair with his hands, as Maimonides says {x}; but let it grow as long as it would during the time of his separation, which is expressed in the latter part of the verse:
until the days be fulfilled, in the which he separateth [himself] unto the Lord; to his service, to which he wholly addicted himself as long as his vow continued:
he shall be holy; separate from other men, and their practices and customs, and spend his time in holy exercises, in a religious way, and abstain from what might be a temptation to sin, or in the least hinder him in his acts of devotion:
[and] shall let the locks of his hair grow; two reasons Fagius gives of this part of the law, the one is, because of the mystery of it; letting the hair grow signified an increase of virtue or grace, as Samson's strength was increased and became very great while his hair was not cut; and so spiritual Nazarites, while they are in the way of their duty, grow in grace, and in knowledge of God and Christ, and all divine things, and grow stronger and stronger in the Lord, and in the power of his might; and Ainsworth hints at the same thing, and also supposes it might be an emblem of the subjection of the saints to Christ, as the letting the hair grow was a sign of the woman's subjection to man: the other is, that it was appointed to take the Israelites off of the errors and superstitious they had imbibed in Egypt, by ordering them to perform those rites and ceremonies to the honour of the true God, which they had used in the service of demons; and for this he cites a passage out of Cyrill; but it does not appear, by any good authority, that such a custom obtained among the Egyptians, or any other Gentiles so early; and what were used among them in later times took their rise from hence, and were imitations of this law; though there seems to be no great likeness between this law of Nazariteship and the customs of the Heathens, who used to consecrate their hair to their deities, Apollo, Hercules, Bacchus, Minerva, and Diana: what seems best to agree is what Lucian says {y}, who observes, that young men consecrate their beards, and let their hair grow, consecrated from their birth, which they afterwards cut and lay up in vessels in the temple, some of gold, others of silver.
{x} Hilchot Nezirut, c. 5. sect. 11. {y} De Dea Syria.
Numbers 6:6
Ver. 6. All the days that he separateth [himself] unto the Lord,.... This phrase is repeated at every new article and branch of the law of the Nazarites, of which what follows is the third; showing that each part of it, during that time, was strictly to be observed:
he shall come at no dead body: not near to any, not even to be in the same place where a dead body lay, nor to touch one, nor to attend the funeral of any, nor be concerned at all about burying the dead; now, as such so defiled were unclean seven days, and during that time might not go into the tabernacle, the Nazarites were strictly cautioned against such pollution, that they might not be detained from the service of God they had devoted themselves unto; see Nu 19:11.
Numbers 6:7
Ver. 7. He shall not make himself unclean for his father or for his mother, for his brother or for his sister, when they die,.... Aben Ezra adds also, for his wife, and for his daughter, and for others; what even the priests of the Lord, the common priests might do, a Nazarite might not, not come near any of his relations when dead, as to touch them, to close their eyes, or wash their bodies, and provide for their funeral, and attend that, or to be where they were; in this respect they were upon a level with the high priest, who was forbid the same, which shows how sacred these persons were; see Le 21:1; this may instruct spiritual Nazarites to abstain from the company and conversation of sinners, dead in trespasses and sins, and from all dead works and sinful actions, which, as they are deserving of death, are defiling:
because the consecration of his God [is] upon his head; or that which shows him to be consecrated to God, and separated to his service, is upon his head, namely, his long hair: the Targum of Jonathan renders it, "the crown of his God"; so Aben Ezra observes, that some say that the word "Nazarite" is derived from "Nezer", a crown, in proof of which this passage is produced; and in this respect the Nazarites were not only types of Christ our King and high priest, who is a priest on his throne, and has on his head many crowns, but of the saints who are freed from the power and dominion of sin, and are made kings and priests unto God.
Numbers 6:8
Ver. 8. All the days of his separation he [is] holy unto the Lord. Set apart for his service, separate from all others, especially the dead, and under obligation to abstain from the above things; from drinking wine, from shaving his hair, and from defiling himself for the dead, and to be employed in holy and religious exercises during the time his vow is upon him.
Numbers 6:9
Ver. 9. And if any man die very suddenly by him,.... In the place where he is, whether house or field, a public or private place, in the tent where he is, as Jarchi; there are two words we render, "very suddenly", which many take to be synonymous; and that being of the same signification, two being used increase the sense, but others think they have a different meaning: the Targums of Onkelos and Jonathan render them,
"suddenly through ignorance,''
understanding it of a chance matter, as when one man is killed by another, not wilfully and through malice, but without intention and design: Jarchi interprets the first of them by violence, and the latter through error or mistake, and so may include both cases; as when a man dies at once, through the force of a disease seizing him, or he is killed by the violent hands of a man, who stabs him in the presence of a Nazarite; or else when this is done ignorantly and through mistake; be it which way it will, if a Nazarite was present:
and he both defiled the head of his consecration: or the consecration of his head, his Nazariteship, that is, his hair, he being polluted by the dead, through being where it was:
then he shall shave his head in the day of his cleansing; which was the seventh day from his defilement, as follows:
on the seventh day he shall shave it; for so many days was a person unclean that had touched a body, of had been where one was, and on the seventh day he was to be cleansed, Nu 19:11; and this was one way of cleansing the Nazarite, cutting off his locks of hair, which were to grow long, and made him to be a Nazarite; and shave his head for his pollution by the dead, put an end to his Nazariteship; and he was obliged to begin again, and his hair being polluted, must be shaved, and new hair grow to make him a Nazarite again: thus by one single breach of the law of God a man becomes guilty of all, and liable to its curse, and his legal righteousness becomes insufficient to justify him before God, and therefore his own righteousness must be renounced by him in the business of justification; and which, Ainsworth suggests, is the mystery of the Nazarite's head being shaved when polluted.
Numbers 6:10
Ver. 10. And on the eighth day he shall bring two turtles or two young pigeons to the priest,.... Not a turtledove and a young pigeon, as Ben Gersom observes, but two of one of the sorts, which was the offering of the poorer sort of childbearing women at their purification, and of profluvious persons, men or women, Le 12:8; and this case of the Nazarite's being an uncleanness, could not be purged away but by sacrifice; which was typical of the sacrifice of Christ, by which that unclean thing sin is put away for ever; even the sins of holy things can be moved in no other way; these were to be brought to the priest to be offered by him:
to the door of the tabernacle of the congregation; for being defiled, the Nazarite might not go into the tabernacle, and therefore was to bring his offering to the door of it, where the priest received it of him.
Numbers 6:11
Ver. 11. And the priest shall offer the one for a sin offering, and the other for a burnt offering,.... That is, one of the turtles or young pigeons for the one kind of sacrifice, and one for the other sort; both being necessary; the one to expiate sin, and the other as a gift to God by way of thankfulness for acceptance of the former:
and make an atonement for him, for that he sinned by the dead; by being where the dead body was, which, though not sinful, in a moral sense, was, in a ceremonial one, and therefore required a sacrifice to atone for it; and which atonement was made by the sin offering typical of Christ, who was made an offering for sin:
and shall hallow his head the same day; consecrate himself to God afresh, particularly the hair of his head, let that grow again and begin his Nazariteship anew; so Jarchi interprets it, to return and begin the account of his Nazariteship.
Numbers 6:12
Ver. 12. And he shall consecrate unto the Lord the days of his separation,.... He was to begin his account again, from the time of his shaving his head, and devote as many days to the service of the Lord as what he had vowed before:
and shall bring a lamb of the first year for a trespass offering; we see how much trouble and expense were brought by a single act of pollution, and that involuntary too; how much more need is there of an atoning sacrifice for the sins of men, even for all of them, and for which only the sacrifice of Christ is sufficient?
but the days that were before shall be lost; which were before the pollution, how near soever the time of Nazariteship being at an end was, whether his vow was for thirty days, or a hundred, or a whole year; be it what it will, and the pollution happened on the last of those days, all were lost; he was obliged to begin again, and go through the whole time he at first vowed; and this was the case if he drank the least quantity of wine, or shaved ever so little of the hair of his head, or was any ways polluted by the dead; and this severity, as it may seem, was used to make him cautious that he broke not his vow by any means:
because his separation was defiled; in the case instanced in, by the dead, but it was the same if he broke the law of Nazariteship in any of the other articles of it.
Numbers 6:13
Ver. 13. And this [is] the law of the Nazarite,.... This has respect either to what goes before; those are the things he is obliged to that vows the vow of a Nazarite; what he is to abstain from during the time of his vow, and what he is to do in case of any defilement; or to what follows after, what is binding upon him, what offerings he is to bring, and what rites and ceremonies are to be observed by him when he has finished his vow:
when the days of his separation, or Nazariteship,
are fulfilled; whether more or fewer; when the time is quite up, and he has gone through his vow without any breach of it:
he shall be brought unto the door of the tabernacle of the congregation; it is not said by whom he should be brought, whether by himself or by the priest; the Targum of Jonathan is,
"he shall bring himself;''
that is, present himself; and so Jarchi and Aben Ezra; which latter adds, or the priest shall bring him by command, whether he will or not, to offer his offering.
Numbers 6:14
Ver. 14. And he shall offer his offering unto the Lord,.... The Nazarite was to present his offering at the door of the tabernacle, to the priest, in order to be offered for him to the Lord:
one he lamb of the first year without blemish for a burnt offering; according to the law, manner, and custom of a burnt offering, as Aben Ezra observes, which, whether of the herd or of the flock, was to be a male and unblemished, and not more than a year old, Le 1:3;
and one ewe lamb of the first year without blemish for a sin offering; as was the manner and custom of a sin offering, to be a female, as is remarked by the same writer, see Le 4:32;
and one ram without blemish for peace offerings; all sorts of offerings were offered on this occasion; a "sin offering", though the vow was performed, and not any mistake made, or anything omitted that was known; yet, lest there should be any secret and unknown breach of the law of Nazariteship committed, a sin offering was required: this teaches us that there may be secret and unknown sins committed by the best of men, in their most sacred and solemn services; and that there is no justification before God by the best works of men, find that the purest and most perfect stand in need of the atoning sacrifice of Christ: a "burnt offering" was to be offered, which usually followed the sin offering, as it did here, though mentioned first, see Nu 6:16; and which was done by way of thanksgiving to God for his acceptance of the sin offering: and "peace offerings" were, as Aben Ezra observes, for joy that he had performed his vow: the burnt offering was wholly the Lord's, the sin offering the priest had his part of, and the peace offerings the Nazarite and his friends ate of, and so everyone had their share in these oblations.
Numbers 6:15
Ver. 15. And a basket of unleavened bread,.... As at the consecration of Aaron and his sons, Ex 29:2; though for peace offerings for thanksgiving leavened bread was offered, Le 7:13;
cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil; ten of each sort, as Jarchi says, ten cakes and ten wafers, see Ex 29:9;
and their meat offering and their drink offering; which always used to attend every sacrifice.
Numbers 6:16
Ver. 16. And the priest shall bring [them] before the Lord,.... All the above offerings to the altar of burnt offering, and there present them to the Lord in the name of the Nazarite:
and shall offer his sin offering, and his burnt offering: here they stand in the proper order in which they were offered.
Numbers 6:17
Ver. 17. And he shall offer the ram [for] a sacrifice of peace offerings unto the Lord,.... After he had offered the other two:
with the basket of unleavened bread; which went along with that:
the priest shall also offer his meat offering, and his drink offering: of which he had his part, and were the usual appendages of other sacrifices; see Nu 28:1.
Numbers 6:18
Ver. 18. And the Nazarite shall shave the head of his separation, [at] the door of the tabernacle of the congregation,.... The Targum of Jonathan is,
"and the Nazarite shall shave the head of his separation without,''
without the tabernacle, the door of it, where the people assembled together; so that this was to be done publicly, that it might be known of all, and no offence taken at the Nazarite's drinking wine, and concerning himself for the dead, and attending funerals, for by this action it was known that his Nazariteship was at an end; and whereas the hair of the Nazarite was consecrated to the Lord by his vow, and this vow being punctually fulfilled, it was sacred, and to be presented to the Lord, and to be of no use and service to himself or others, and therefore to be all clean shaven off; for, as Maimonides {z} says, if two hairs only were left, nothing was done, and the command of shaving not kept:
and shall take the hair of the head of his separation; being cut off and shaved;
and put [it] in the fire which [is] under the sacrifice of the peace offerings; under the pot or cauldron, as the Targum of Jonathan, in which the ram for the peace offerings was boiled: this was done in the court of the women in later times, at the southeast of which was a chamber called the chamber of the Nazarites, where they bailed their peace offerings, and shaved their hair and cast it under the pot {a}; and this might not be put, as before observed, to any other use; if any of it was made use of in a sack that was made of hair cloth, we are told {b} that sack was to be burnt.
{z} Hilchot Nezirut, c. 8. sect. 6. {a} Misn. Middoth, c. 2. sect. 5. T. Bab. Yoma, fol. 16. 1. {b} Misn. Orlah, c. 3. sect. 3.
Numbers 6:19
Ver. 19. And the priest shall take the sodden shoulder of the ram,.... The left shoulder, for the right shoulder, which is the heave shoulder of every peace offering, belonged to the priest by another law; and by this law of the Nazarite, he had also the other shoulder, and so had both, which was peculiar to this case; the vow of the Nazarite being a very sacred thing and he being enabled to perform it, a greater expression of gratitude for it was expected and required of him: this shoulder was taken out of the pot in which it was boiled:
and one unleavened cake out of the basket, and one unleavened wafer; one of the ten cakes, and one of the ten wafers, both are mentioned; and which appear by this to be together in the basket of unleavened bread, from whence they were now to be taken, the rest having been offered with the other sacrifices:
and shall put [them] upon the hands of the Nazarite; the boiled shoulder, and the cake and wafer upon it:
after [the hair of] his separation is shaven; and cast into the fire; for the waving of these seems to be the last and finishing part of this whole affair.
Numbers 6:20
Ver. 20. And the priest shall wave them [for] a wave offering before the Lord,.... Putting his hands under the Nazarite's, as in other cases where this ceremony was used; and so moving them to and fro, backwards and forwards, upwards and downwards, testifying hereby the goodness of God unto him, his sovereign dominion over him, that all he had depended on him, and was received from him; and that all he did, particularly in keeping his vow of Nazariteship, was through his assistance, and for which he made this grateful acknowledgment by delivering the above, together with what follows, to his priest:
this [is] holy for the priest, with the wave breast and heave shoulder; besides these which were given him by another law, the wave shoulder of the Nazarite's ram was given him to eat; it was holy, and set apart for his use, and his only, and it belonged not in common to the course of the priests then on duty, but to him only that officiated in this peculiar service; and so it is observed by the Jewish writers {c}, that the Nazarite's ram and some other things were not given to every priest, but to him that offered the sacrifice, as it is said, "he shall wave this is holy to the priest"; upon which it is observed, that it follows from hence, that the priest that waves is he that eats the sacrifice:
and after that the Nazarite may drink wine; and cut his hair, and shave his head, and be defiled for the dead as other persons, the vow of his Nazariteship being fulfilled.
{c} Maimon. in Misn. Challah, c. 4. sect. 9.
Numbers 6:21
Ver. 21. This [is] the law of the Nazarite, who hath vowed,.... The vow of a Nazarite; what he is obliged to do when his Nazariteship is up:
[and of] his offering unto the Lord for his separation; of the several offerings required of him, to offer to the Lord, for and upon his going through his Nazariteship, his burnt offering, sin offering, sacrifice of peace offerings, his meat offering and drink offering; together with the basket of unleavened bread, cakes and wafers:
besides [that] that his hands shall get; the above offerings were what he was obliged unto by the law of God, even though a poor man; but, besides these, it was expected of a man of substance, that he would voluntarily of himself offer more, according to his ability and the length of the time of his Nazariteship:
according to the vow which he hath vowed, so he must do after the law of his separation; there were some things he was obliged to do by his vow, and as he had vowed, there was a necessity upon him to fulfil it; as to abstain from the things he vowed so to do, and that as long a time as he fixed by his vow, and when finished to offer the sacrifices required of him.
Numbers 6:22
Ver. 22. And the Lord spake unto Moses,.... At the same time perhaps that the above law was given concerning the Nazarites; though why this should follow upon that, and what connection there is between the one and the other, it is not easy to say; the Nazarites were holy persons, and so were the priests; and therefore, according to Aben Ezra and others, the law of the one is joined to the law of the other:
saying; as follows.
Numbers 6:23
Ver. 23. Speak unto Aaron, and unto his sons,.... Aaron and his sons that succeeded him in all after generations, being the persons that were in a public manner to bless the people of Israel, they are particularly addressed, see De 10:8;
saying, on this wise ye shall bless the children of Israel; in such manner and with such words as after expressed; standing upon an eminence, lifting up their hands on high, spreading out their fingers, and raising their voices, and pronouncing the blessing in the Hebrew language, in the name of Jehovah, with their face towards the people; all which, according to the Jewish writers {d}, were to be strictly observed;
saying unto them; as follows.
{d} Maimon. Hilchot Neshiut Cappim. c. 14. sect. 11. Gersom in loc.
Numbers 6:24
Ver. 24. The Lord bless thee,.... Jehovah, Father, Son, and Spirit; the word "Jehovah" being three times used, and a different accent put to each word, denoting three distinct persons and one Jehovah, according to De 6:4; who are each of them concerned in the blessing of the Lord's people, the spiritual Israel of God; Jehovah the Father blesses with all spiritual blessings, with electing, adopting, justifying, and pardoning grace, with regenerating and calling, and persevering grace, and with eternal life: Jehovah the Son blesses particularly with redeeming grace, and has a concern in all the other blessings; the saints are blessed with them in him, they are all in his hands, they are procured by him, come through him, and are the gifts of his grace: and Jehovah the Spirit blesses as a spirit of regeneration and sanctification, as the spirit of faith, as a comforter, as the spirit of adoption, and as the earnest and sealer of the saints unto the day of redemption:
and keep thee; from, the evil of the world, from the evil one Satan, from the evil of sin, and the power, prevalence, and dominion of it, and from falling totally and finally by it, and keep in a state of grace unto everlasting salvation.
Numbers 6:25
Ver. 25. The Lord make his face to shine upon thee,.... Cause himself, the sun of righteousness, to arise and shine upon them, and give both spiritual light and heat unto them; grant his gracious presence, the manifestations of himself, communion with him, clearer discoveries of his love, of interest in him, and an increase of spiritual light and knowledge of his Gospel, and the truths of it, and of his mind and will:
and be gracious unto thee; by granting larger measures of grace out of his fulness, by leading more abundantly into it, and making fresh and frequent applications of it; grace is often wished for from Christ as well as from the Father.
Numbers 6:26
Ver. 26. And the Lord lift up his countenance upon thee,.... Show his face and favour, look cheerfully on his people, declare himself well pleased with them in Christ, and appear as smiling upon them through him, indulging them with visits of love, restoring to them the joys of his salvation, and upholding them with his free Spirit; and so causing them to walk pleasantly and comfortably in the ways of God, expecting eternal life and happiness, as God's free gift through Christ:
and give thee peace; all outward needful prosperity, internal peace of mind, through the blood and righteousness of Christ, the peacemaker, and peace giver, and eternal peace in the world to come.
Numbers 6:27
Ver. 27. And they shall put my name upon the children of Israel,.... Call them by his name, the people of the Lord; call upon the name of the Lord to bless them, and pronounce the blessing on them in the name of the Lord, in or by the name Jehovah, as Jarchi, three times used in this form of blessing:
and I will bless them; really and truly bless them bless them with blessings indeed; with all sorts of blessings temporal and spiritual; with solid and substantial ones; and such are blessed, and will remain so, their blessings are irrevocable and irreversible; and unless the Lord blesses, in vain do the priests bless, or any of his ministers pronounce a blessing; theirs lies in words and wishes, his in real facts; they can only pray and wish for the blessing, it is he only that can give it, and can ratify and confirm what they declare and pronounce, according to his revealed word. Some refer the relative "them" to the priests, as if the sense was, I will bless the priests that bless Israel, for God will bless them that bless his people; but Aben Ezra thinks it belongs both to Israel, and to the priests, that God would confirm and establish the blessing of the priests pronounced on Israel, and bless the priests also, who needed the divine blessing as well as the people, and being found in the way of their duty, might expect it: the Targum of Jonathan is,
"I will bless them in my Word;''
his essential Word, Christ, in whom his chosen ones are blessed with all spiritual blessings, and who is the promised seed, in whom all nations of the earth shall be blessed.
John Gill's Exposition of the Entire Bible.
The word Nazarite signifies separation. Some were
appointed of God, before their birth, to be Nazarites all their days,
as Samson and John the Baptist. But, in general, it was a vow of
separation from the world and devotedness to the services of
religion, for a limited time, and under certain rules, which any
person might make if they pleased. A Nazarite is spoken of as well
known; but his obligation is brought to a greater certainty than
before. That the fancies of superstitious men might not multiply the
restraints endlessly, God gives them rules. They must not drink
wine or strong drink, nor eat grapes. Those who _ separate
themselves to God, must not gratify the desires of the body, but
keep it under. Let all Christians be very moderate in the use of wine
and strong drink; for if the love of these once gets the mastery of a
man, he becomes an easy prey to Satan. The Nazarites were to eat
nothing that came of the vine; this may teach the utmost care to
avoid sin, and all that borders upon it, and leads to it, or may be a
temptation to us. They must not cut their hair. They must neither
poll their heads, nor shave their beards; this was the mark of
Samson being a Nazarite. This signified neglect of the body, and of
the ease and ornament of it. Those who separate themselves to
God, must keep their consciences pure from dead works, and not
touch unclean things. All the days of their separation they must be
holy to the Lord. This was the meaning of those outward
observances, and without this they were of no account. No penalty
or sacrifice was appointed for those who wilfully broke their vow of
being Nazarites; they must answer another day for such profane
trifling with the Lord their God; but those were to be relieved who
did not sin wilfully. There is nothing in Scripture that bears the least
resemblance to the religious orders of the church of Rome, except
these Nazarites. But mark the difference, or rather how completely
opposed! The religious of that church are forbidden to marry; but no
such restriction is laid upon the Nazarites. They are commanded to
abstain from meats; but the Nazarites might eat any food allowed
other Israelites. They are not generally forbidden wine, not even on
their fasting days; but the Nazarites might not have wine at any
time. Their vow is lasting, even to the end of their lives; the
Nazarites' vow was only for a limited time, at their own will; and in
certain cases not unless allowed by husbands or parents. Such a
434
thorough difference there is between rules of man's invention and
those directed in Scripture, Let us not forget that the Lord Jesus is
not only our Surety, but also our example. For his sake we must
renounce worldly pleasures, abstain from fleshy lusts, be separate
from sinners, make open profession of our faith, moderate natural
affections, be spiritually-minded, and devoted to God's service, and
desirous to be an example all around us.WHBC 124.2
The word Nazarite signifies separation. Some were
appointed of God, before their birth, to be Nazarites all their days,
as Samson and John the Baptist.
Such a
434
thorough difference there is between rules of man's invention and
those directed in Scripture, Let us not forget that the Lord Jesus is
not only our Surety, but also our example. For his sake we must
renounce worldly pleasures, abstain from fleshy lusts, be separate
from sinners, make open profession of our faith, moderate natural
affections, be spiritually-minded, and devoted to God's service, and
desirous to be an example all around us.WHBC 124.2
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary