Numbers · Chapter 6

Verse 1. The foregoing law about women, suspected of adultery, is here followed by another relating to the conduct of those who, by a singular course of religious devotion, were desirous to prevent all such sins; namely, by making vows of uncommon purity, and devoting themselves to God in an extraordinary manner. These persons were called Nazarites; that is, persons voluntarily separated from the world, and dedicated to the worship and service of God, with peculiar strictness. With respect to these, God appointed the following rules to be observed.

V. 2. Man or woman-For both sexes might make this vow, if they were free and at their own disposal: otherwise their parents or husbands could disannul the vow. A vow of a Nazarite-Whereby they sequestered themselves from worldly employments and enjoyments, that they might entirely consecrate themselves to God’s service, and this either for their whole lifetime, or for a less and limited space of time.

Verse 2. When either man or woman shall separate, &c.] The word ryzn nazir, from rzn nazar, to separate, signifies merely a separated person, i.e., one peculiarly devoted to the service of God by being separated from all servile employments. From the Nazarites sprang the Rechabites, from the Rechabites the Essenes, from the Essenes the Anchorites or Hermits, and in imitation of those, the different monastic orders. Some contend strongly that the Nazarite was a type of our Lord; but neither analogy nor proof can be produced. Our blessed Lord both drank wine and touched the dead, which no Nazarite would do: as to his either shaving his hair or letting it grow, we know nothing. His being called a Nazarene, Matthew 2:23, is nothing to the purpose, as it can mean no more than either that he was an inhabitant of Nazareth, which was a place of no credit, and therefore used as a term of reproach; or that he was in a general sense consecrated to the service of God-so were Samson, Samuel, Jeremiah, and John Baptist; or rather, that he was the rxn netser or BRANCH, Isaiah 11:1, and jmx tsemach, Zechariah 3:8; 6:12, which is quite a different word; but this title is expressly applied to our blessed Lord by the above prophets; but in no place do they or any other prophets call him a Nazarite, in the sense in which ryzn nazir is used. Indeed it could not in truth be applied to him, as the distinguishing marks of a Nazarite never belonged to him. He was, it is true, the rxn netser or branch out of the root of Jesse, the genuine heir to the throne of David, whose dominion should extend over the universe, who should be King of kings, and Lord of Lords; but the word Nazwraiov, Matthew 2:23, signifies merely a Nazoræan, or inhabitant of Nazareth.

Verse 2. Man or woman — For both sexes might make this vow, if they were free and at their own disposal: otherwise their parents or husbands could disannul the vow. A vow of a Nazarite — Whereby they sequestered themselves from worldly employments and enjoyments, that they might entirely consecrate themselves to God’s service, and this either for their whole life-time, or for a less and limited space of time.

Verse 2. Man or woman vow a vow. A boy of thirteen, and a girl of eleven years of age might vow a vow unto the Lord, unless restrained by their father. A woman might also vow, unless restrained by her husband. The vow of becoming a Nazarite, that is, a person separated unto the Lord, was either for thirty days at least, or for life, as was the case with Samson, Judges 13.; with Samuel, 1 Samuel 1:11; and with John the baptist, Luke 1. Of the temporary class was St. Paul’s vow. Acts 21:23. The Nazarites for life were persons very much respected, and the order had strong marks of the divine approbation. “I have raised up your sons for prophets, and your young men for Nazarites; is it not even thus, saith the Lord?” Amos 2:11. The heathen also had persons who in this way consecrated themselves to religion. The vow of the Nazarite required,— abstinence from wine—the growth of his hair—no defilement for the dead—and offerings to the Lord. Every christian should in some sort, like the Saviour, be a Nazarite to God, and his body a temple of the Holy Ghost.

2. Man or woman — Childless parents, says the Mishna, undertook this vow in the hope of obtaining offspring. This course was followed by Manoah’s wife and by Samuel’s mother. If a female Nazarite broke her vow she was liable to forty stripes. According to the Hebrew canons, “The father or the husband may disannul the Nazariteship of his child or of his wife, if he will.” Philo, after describing the votive offerings occasionally made by the people, goes on to say: “And when they have no longer any materials left in which they can display their piety, they then consecrate and offer up themselves, displaying an unspeakable holiness, and a most superabundant excess of a God-loving disposition, on which account such a dedication is fitly called THE GREAT VOW; for every man is his own greatest and most valuable possession, and this even he now gives up and abandons.” Shall separate — The original word signifies the doing of something wonderful or extraordinary, and is the very term used in Leviticus 27:2, for making a singular vow.” It intimates an unusual and intense zeal for Jehovah. From the absence of any prescribed ritual, and from the statements in the Mishna, we infer that this act of self-consecration was a private affair. If the vow was broken, its renewal required a public ceremonial. A vow of a Nazarite — This vow involved the two radical significations of the term Nazarite: separation and consecration. He separated himself from strong drink, and from every production of the vine, even the skins and seeds of the grape; from every instrument of the barber, and from any dead body, even that of his nearest kindred. He was not cut off from marriage, from secular business, and from social life. He was not a monastic, though much of his time may have been devoted to sacred studies and to acts of worship. The descriptions of this character in the Scriptures are chiefly negative rather than positive. The separation is more definite than the consecration.

V. 3. Nor eat grapes-Which was forbidden him for greater caution to keep him at the farther distance from wine.

Verse 3. No vinegar of wine, &c.] xmj chomets signifies fermented wine, and is probably used here to signify wine of a strong body, or any highly intoxicating liquor. Dr. Lightfoot supposes that the LEPER being the most defiled and loathsome of creatures, was an emblem of the wretched, miserable state of man by the fall; and that the NAZARITE was the emblem of man in his state of innocence. Wine and grapes are here particularly forbidden to the Nazarite because, as the doctor thinks, being an emblem of man in his paradisaical state, he was forbidden that tree and its fruits by eating of which Adam fell; for the doctor, as well as the Jewish rabbins, believed the tree of knowledge to have been none other than the vine. Vinegar of strong drink] See Clarke’s note on “Leviticus 10:9”.

Verse 3. Separate himself from wine — The first is, that every person so devoted should, during the whole time of his vow, taste no wine, nor any thing that had wine in it, nor any inflammatory liquors, which are incitements to lust; that so, by perfect temperance, his mind might be in a fit disposition for every part of the service of God. Vinegar — The word xmj, chamets, thus rendered, properly means fermentation, and the clause might have been rendered, shall drink no fermentation of wine. Strong drink — Liquor made of dates or other fruit. See Leviticus 10:9. Nor eat grapes — Which he was forbidden to do for greater caution, to keep him at the farther distance from wine.

3. Wine and strong drink — See Leviticus 10:8-11, notes. This law requiring abstinence from intoxicants is placed next to the law for a defiled or suspected woman, because by drunkenness unchastities frequently come. Genesis 19:32-35; Proverbs 23:31, 33. Vinegar — A beverage generally of wine or strong drink (beer and cider) turned sour, but it was sometimes made by the fermentation of a mixture of barley and wine. It was acid even to a proverb, (Proverbs 10:26,) but was serviceable as a relish with bread, as used by labourers. See Ruth 2:14, notes. The Romans called this liquid posca, either pure or mixed with water. Though offered in derision to Jesus on the cross, he drank it, and doubtless found a temporary refreshment amid his dying agonies. Matthew 27:48, note. The same beverage drugged with anaesthetics he had previously refused. Matthew 27:34, note. Liquor of grapes — Unfermented wine or must. Moist grapes — Fresh. Dried — Raisins. As the fruit of the vine symbolizes all pampering of fleshly appetites which are at war with holiness, it was strictly forbidden to the Nazarite. The grape-cake, a dainty of epicures and debauchees, is mentioned in Hosea 3:1, (R.V.) as a sensual bait of idolatry, a luxury not in keeping with the sobriety and purity of the true religion.

V. 4. All the days of his separation-Which were sometimes more, sometimes fewer, as he thought fit to appoint.

Verse 4. All the days of his separation — Some were perpetual Nazarites, being peculiarly devoted to God from the womb, as Samson and John the Baptist. But Moses here speaks of such as made themselves Nazarites only for a time, which might be longer or shorter, as they thought fit to appoint.

4. Kernels — Grape-stones. Husk — The cuticle or skin.

V. 5. No razor-Nor scissors, or other instrument to cut off any part of his hair. This was appointed, partly as a sign of his mortification to worldly delights and outward beauty; partly as a testimony of that purity which hereby he professed, because the cutting off the hair was a sign of uncleanness, as appears from Numbers 6:9, partly that by the length of his hair he might be constantly minded of his vow; and partly that he might reserve his hair entirely for God, to whom it was to be offered. Holy-That is, wholly consecrated to God and his service, whereby he shews that inward holiness was the great thing which God required and valued in these, and consequently in other rites and ceremonies.

Verse 5. There shall no razor come upon his head] The vow of the Nazarite consisted in the following particulars:- 1. He consecrated himself in a very especial and extraordinary manner to God. 2. This was to continue for a certain season, probably never less than a whole year, that he might have a full growth of hair to burn in the fire which is under the sacrifice of the peace-offering, Numbers 6:18. 3. During the time of his separation, or nazarate, he drank no wine nor strong drink; nor used any vinegar formed from any inebriating liquor, nor ate the flesh or dried grapes, nor tasted even the kernels or husks of any thing that had grown upon the vine. 4. He never shaved his head, but let his hair grow, as the proof of his being in this separated state, and under vows of peculiar austerity. 5. He never touched any dead body, nor did any of the last offices, even to his nearest kin; but was considered as the priests, who were wholly taken up with the service of God, and regarded nothing else.

6. All the days of his separation he was holy, Numbers 6:8. During the whole time he was to be incessantly employed in religious acts.

Verse 5. No razor shall come upon his head — Nor scissors, or other instrument, to cut off any part of his hair. This is the second rule he was to observe, and appointed, partly as a sign of his mortification to worldly delights and outward beauty; partly as a testimony of that purity which he professed, because the cutting off the hair was a sign of uncleanness, as appears from verse 9; partly that by the length of his hair he might be constantly put in mind of his vow. Holy — That is, wholly consecrated to God and his service, whereby is shown that inward holiness was the great thing which God required and valued in these, and consequently in other rites and ceremonies.

5. No razor come upon his head — The unshorn head was not a symbol of holiness among the Hebrews, as Bahr suggests, but simply an ornament in which the whole strength and fulness of life were set forth in honour of Jehovah as a sign of the perfect consecration of all his energies to his service. It was not a sign of perfect liberty, still less of dependence upon some other power, nor of abasement, nor abstinence, nor of renunciation of the world. Until the days be fulfilled — The law prescribed no period.

Verses 6, 7. He shall come at no dead body — This was the third thing enjoined. For defilement by the dead made men unclean seven days; so that they might not approach the place of divine worship, Numbers 19:11-

13. Therefore, that the Nazarites might be always fit to attend upon the service of God, they were to avoid this legal defilement. Of course, they were not to attend upon any funeral solemnity, no, not even of the nearest relations. His father — Wherein he was equal to the high-priest, being, in some sort, as eminent a type of Christ, and therefore justly required to prefer the service of God, to which he had so fully given himself, before the expressions of his affections to his dearest and nearest relations. The consecration — That is, the token of his consecration; namely, his long hair.

6. Dead body — See Numbers 5:2, note.

V. 7. His father-Wherein he was equal to the high-priest, being, in some sort, as eminent a type of Christ, and therefore justly required to prefer the service of God, to which he had so fully given himself, before the expressions of his affections to his dearest and nearest relations. The consecration-That is, the token of his consecration, namely, his long hair.

Verse 7. The consecration of his God is upon his head.] Literally, The separation of his God is upon his head; meaning his hair, which was the proof and emblem of his separation. Now as the hair of the Nazarite was a token of his subjection to God through all the peculiarities of his nazarate, a woman, who is married, is considered as a Nazarite for life, i.e., separated from all others, and joined to one husband who is her lord; hence St. Paul, probably alluding to this circumstance, says, 1 Corinthians 11:10: The woman ought to have power upon her head, i.e., wear her hair and veil; for this hair is a proof of her nazarate, and of her being in subjection to her husband, as the Nazarite was under subjection to the LORD by the rule of his order.

Verses 6, 7. He shall come at no dead body — This was the third thing enjoined. For defilement by the dead made men unclean seven days; so that they might not approach the place of divine worship, Numbers 19:11-

13. Therefore, that the Nazarites might be always fit to attend upon the service of God, they were to avoid this legal defilement. Of course, they were not to attend upon any funeral solemnity, no, not even of the nearest relations. His father — Wherein he was equal to the high-priest, being, in some sort, as eminent a type of Christ, and therefore justly required to prefer the service of God, to which he had so fully given himself, before the expressions of his affections to his dearest and nearest relations. The consecration — That is, the token of his consecration; namely, his long hair.

7. Unclean for his father — He could not enter the house where his father lay dead. The omission of the wife in the list of near relatives would seem to permit the Nazarite to bury his wife. Others interpret verse 6 as excluding him from her funeral except by breaking his vow, contracting ceremonial defilement during seven days, and beginning his vow anew. The consecration of his God — R.V., “Separation unto his God.” In Exodus 29:6, and Leviticus 21:12, we have the Hebrew nezer, crown. This is its import here, “the diadem of his God upon his head.” As the golden crown upon the turban of the high priest, and the oil of consecration poured upon the priestly head, so the luxuriant growth of the Nazarite’s hair expressed in a similar manner the fact of his consecration to the service of Jehovah and subjection to his authority. To this St. Paul alludes in 1 Corinthians 11:7. The application of the word nezer, crown, to the Nazarite is a figure called assonance, a rhetorical beauty especially frequent in Isaiah.

V. 9. He shall shave his head-Because his whole body, and especially his hair was defiled by such an accident, which he ought to impute either to his own heedlessness, or to God’s providence so ordering the matter, possibly for the punishment of his other sins, or for the quickening him to more purity and detestation of all dead works, whereby he would be defiled.

Verse 9. He shall shave his head — Because his whole body, and especially his hair, was defiled by such an accident, which was to be imputed either to his own heedlessness, or to God’s providence so ordering the matter; possibly for the punishment of his other sins, or for the quickening him to more purity and detestation of all dead works, whereby he would be defiled.

9. Defiled the head of his consecration — Or, his consecrated head. Involuntary defilement by actual contact with a corpse was a violation of the Nazarite’s sanctity during seven days. “Cleanse thou me from secret” (unconsciously committed) “faults.” See Leviticus iv, concluding notes. If we may believe Hebrew writers, the subject of this vow could not even so much as wear mourning for his nearest relatives. Shall shave his head — Not because his hair is the special seat of the defilement, but because it was the conspicuous exponent of his entire consecration to Jehovah.

Verse 10. Two turtles, or two young pigeons] The same kind of offering made by him who had an issue, Leviticus 15:14, &c.

10. Two turtles — See Leviticus 1:14; 15:13-15, notes.

V. 11. A sin-offering-Because such a pollution was, though not his sin, yet the chastisement of his sin. He sinned-That is, contracted a ceremonial uncleanness, which is called sinning, because it was a type of sin, and a violation of a law, tho’ through ignorance and inadvertency. Hallow-Begin again to hallow or consecrate it.

Verses 11, 12. A sin-offering — Because such a pollution was, though not his sin, yet the chastisement of his sin. He sinned by the dead — That is, contracted a ceremonial uncleanness, which is called sinning, because it was a type of sin, and a violation of a law, though through ignorance and inadvertency. Hallow his head — Begin again to hallow or consecrate it. The days of his separation — As many days as he had before vowed to God. Lost — Hebrew, fall to the ground; that is, be void, or of none effect.

11. Sin offering — See Leviticus 4, notes. Moral and ceremonial impurities are treated alike in the Levitical law. Burnt offering — See Leviticus i, notes. Atonement — See Leviticus 1:4; 4:20, notes. It is equivalent to the covering up or concealing of that which God cannot allow in his presence. In Hebrew phraseology, to atone is to remove or annihilate. Atonement is the basal notion and essential characteristic of every bloody sacrifice in Mosaism. But we have no proof that the Hebrews saw in the typical atonement the great expiation made by the coming Antitype. The type, to one ignorant of the antitype, predicts and elucidates nothing. Though nowhere in the Old Testament is faith in an atoning Messiah required as the condition of pardon, yet faith in a priestly atonement involving blood was certainly the condition of both pardon and pretty in Mosaism. Thus was foreshadowed the necessity of a satisfaction of the ethical nature of both God and man, in the justification of sinners. Sinned — An act without the concurrence of the will cannot be properly called sin, yet it may be in the eye of the law such a “missing of the mark” as may need an atonement. By the dead — Literally, upon the nephesh, or soul. See Numbers 5:2, note. Hallow his head — “Begin again the count of his Nazariteship.” — Jarchi.

V. 12. The days of his separation-As many days as he had before vowed to God. Lost-Heb. fall, to the ground, that is, be void or of none effect.

Verses 11, 12. A sin-offering — Because such a pollution was, though not his sin, yet the chastisement of his sin. He sinned by the dead — That is, contracted a ceremonial uncleanness, which is called sinning, because it was a type of sin, and a violation of a law, though through ignorance and inadvertency. Hallow his head — Begin again to hallow or consecrate it. The days of his separation — As many days as he had before vowed to God. Lost — Hebrew, fall to the ground; that is, be void, or of none effect.

12. Consecrate — Separate. The term of his original vow must begin anew, and the previous days count for nothing. For the spiritual lesson, see Ezekiel 33:13. Trespass offering — See Leviticus 5:6, note, and introductory note. This was the proper offering for an inadvertent sin. See Leviticus 5:15, note. He has become delinquent “for having prolonged the days of separation through his carelessness with regard to the defilement; that is to say, for having extended the time during which he led a separate, retired, and inactive life, and suspended his duties to his own family and the congregation, thus doing injury to them, and incurring a debt in relation to them through his neglect.” — Knobel.

13. This is the law of the Nazarite — The following verses (13-21) contain the rites required for the discharge of a Nazarite of days, prescribing the mode of expressing his gratitude for the attainment of the object of his vow and for its successful termination. The whole list of sacrifices described in Leviticus i-vii is exhausted, with the exception of the trespass offering, which is appropriated to a broken vow. He shall be brought — Literally, he shall bring him, or it — that is, the offering. We are left in doubt whether the priest brings the Nazarite, or he brings himself or his sacrifice, or some unknown person presents him. The English happily expresses the ambiguity.

V. 14. A sin-offering-Whereby he confessed his miscarriages, notwithstanding the strictness of his vow and all the diligence which he could use, and consequently acknowledged his need of the grace of God in Christ Jesus the true Nazarite. For peace-offerings-For thankfulness to God, who had given him grace to make and in some measure to keep such a vow. So he offered all the three sorts of offerings, that he might so far fulfil all righteousness and profess his obligation to observe the will of God in all things.

Verse 14. A sin-offering — Whereby he confessed his miscarriages, notwithstanding the strictness of his vow, and all the diligence which he could use, and consequently acknowledged his need of the grace of God in Christ Jesus, the true Nazarite. For peace-offerings — For thankfulness to God, who had given him grace to make, and, in some measure, to keep such a vow. So he offered all the three sorts of offerings, that he might so far fulfil all righteousness, and profess his obligation to observe the will of God in all things.

14. Lamb… without blemish — See Leviticus 1:3. Peace offerings — Since the occasion was joyous these festive offerings were especially pertinent. See Leviticus 3:1, and 7:11-21, notes. The sin offering is pertinent to an involuntary sin, unknown yet presumed on the ground of human imperfection. See Leviticus 4:2, note, and concluding notes. Thus was the Nazarite not only estopped from claiming any merit, but he was also taught that even his best endeavours needed the blood of sprinkling, and that not even a conscience void of offence was to be trusted in as a ground of acceptance. See 1 Corinthians 4:4.

V. 15. Their meal-offering-Such as generally accompanied the sacrifices.

15. Their meat offering — See Leviticus ii, notes. The possessive “their” indicates that the meat offering and drink offering were not independent, but appendages to the preceding offerings, especially to the peace offering. Leviticus 7:12. The drink offerings symbolized gladness. For their nature see Leviticus 23:13, note.

16. Sin offering, and… burnt offering — The order is by no means accidental, but expresses the relative order of man’s religious duties; first to seek forgiveness, and then to consecrate himself entirely to God. See Introduction to Leviticus, (5.)

V. 18. At the door-Publickly, that it might be known that his vow was ended, and therefore he was at liberty as to those things from which he had restrained himself for a season, otherwise some might have been scandalized at his use of his liberty. The fire-Upon which the flesh of the peace-offerings was boiled.

Verse 18. Shall take the hair-and put it in the fire] The hair was permitted to grow for this purpose; and as the Nazarite was a kind of sacrifice, offered to God through the whole term of his nazarate or separation, and no human flesh or blood could be offered on the altar of the Lord, he offered his hair at the conclusion of his separation, as a sacrifice-that hair which was the token of his complete subjection to the Lord, and which was now considered as the Lord’s property. The Hindoos, after a vow, do not cut their hair during the term of their vow; but at the expiration of it they shave it off at the place where the vow was made.

That the hair of the head was superstitiously used among different nations, we have already had occasion to remark; (See Clarke’s notes on “Leviticus 19:27”;) and that the Gentiles might have learned this from the Jews is possible, though some learned men think that this consecration of the hair to a deity was in use among the heathens before the time of Moses, and in nations who had no intercourse or connection with the Jews.

Verse 18. At the door of the tabernacle — Publicly, that it might be known that his vow was ended; and therefore he was at liberty as to those things from which he had restrained himself for a season, otherwise some might have taken offence at his use of his liberty. The fire — Upon which the flesh of the peace-offerings was boiled.

Ver. 18. The hair—and put it in the fire. The hair is said to be the glory or honour of the woman; and this token of honour the Nazarite burnt to the Lord. The pagan custom was to let their hair grow very long, and then offer it, the women to the nymphs, and the men to the gods; hence it was expressly forbidden to the Jews, that they should not “round the corners of their heads.” Leviticus 19:27. THESEUS went to offer to Apollo at Delphos the hair of his head, which he had long abstained from cutting: and ORESTES cut off the hair of his head at his father’s tomb.

18. Put it in the fire — Traces of the hair sacrifice are found among the Greeks in the case of Achilles, at the funeral of Patroclus, who cut off his golden locks and threw them into the flood as a sacrifice to the river-god. Nero cut off his first beard, and, putting it into a box studded with jewels, consecrated it to Jupiter Capitolinus. Virgil says that the topmost lock was dedicated to the infernal gods. These practices may have been derived from the Jewish Nazarites.

V. 19. The shoulder-The left-shoulder, as it appears from Numbers 6:20, where this is joined with the heave-shoulder, which was the right-shoulder, and which was the priests due in all sacrifices, Leviticus 7:32, and in this also. But here the other shoulder was added to it, as a special token of thankfulness from the Nazarites for God’s singular favours vouchsafed unto them. The hands-That he may give them to the priest, as his peculiar gift.

Verse 19. The shoulder — The left shoulder, as it appears from verse 20, where this is joined with the heave-shoulder, which was the right shoulder, and which was the priests’ due in all sacrifices, (Leviticus 7:32,) and in this also. But here the other shoulder was added to it, as a special token of thankfulness from the Nazarites for God’s singular favours vouchsafed unto them. The hands — That he may give them to the priest, as his peculiar gift.

19. Sodden — Cooked, usually boiled. Unleavened — See Leviticus 2:11, note. Wafer — A thin cake. For the mode of baking it see Leviticus 2:4, wood-cut.

V. 20. May drink wine-And return to his former manner of living.

Verses 20, 21. May drink wine — And return to his former manner of living. That his hand shall get — Besides what he shall voluntarily give according to his ability.

20. Wave offering — See Leviticus 7:30, note. After that the Nazarite may drink wine — The Hebrew yayin is the most general term for wine which intoxicates. It is an open question whether the strong condemnation pronounced by the Bible against the effects of wine is not rather directed against intoxication and excess than against the substance itself. He who quotes the Nazarite as an example of total abstinence should also quote this permission of wine drinking after the period of his vow. The Pauline reason for abstinence, the removal of all stumbling-blocks from the path of the weak brother, is the only unanswerable, scriptural argument. Romans 14:21, note. This removes the question from the sphere of immutable morality, into which extremists have wrongfully thrust it, to the sphere of prudential morality, where it belongs.

V. 21. That his hand shall get-Besides what he shall voluntarily give according to his ability.

Verse 21. This is the law of the Nazarite] We learn from Maimonides, in his Treatise of the Nazarite, that a man might become a Nazarite in behalf of another; that is, might assist him in bearing the expenses of the sacrifices, &c. “A son may fulfil the vow his deceased father hath made, but did not live to accomplish:-He that saith, upon me be the shaving of a Nazarite, he is bound to bring the offerings of shaving for cleanness, and may offer them by the hand of what Nazarite he will. If he say, Upon me be half the oblations of a Nazarite, then he bringeth half the offerings by what Nazarite he will, and that Nazarite payeth his offerings out of that which is his.”

“By this,” says Mr. Ainsworth, “we may see the reason of that which James said to Paul, though he had no Nazarite’s vow upon him: ‘We have four men who have a vow on them; them take and sanctify thyself with them, and BE AT CHARGES WITH THEM, that they may shave their heads, &c. Then Paul took the men, and the next day, sanctifying himself with them, entered into the temple to signify the accomplishment of the days of sanctification, (or Nazariteship,) until that an offering should be offered for every one of them;’ see Acts 21:23-26. For though Paul had not vowed or fulfilled a Nazariteship himself, yet might he contribute with them, and partake of their charges about the sacrifices.”

Verses 20, 21. May drink wine — And return to his former manner of living. That his hand shall get — Besides what he shall voluntarily give according to his ability.

21. Besides that that his hand shall get — Better, besides what his hand grasps. R.V., “which he is able to get.” The foregoing sacrifices are absolutely necessary to the discharge of a temporary Nazarite; but other sacrifices, according to his ability, are optional. In after times there grew up the charitable custom, on the part of the rich, of defraying the expenses of the sacrifices requisite for the discharge of indigent Nazarites. This was a very popular act among the Jews. See Acts 21:24, note. The ordinance of Nazariteship is full of interest and practical instruction to all who desire, in a very special manner, to set themselves apart from things which, though not absolutely sinful in themselves, nevertheless tend to interfere with that intense devotion and entire consecration of heart requisite to that evangelical perfection which consists in loving God with all the heart. It moreover foreshadows the pre-eminent consecration of “the Nazarite” and of all who fully follow the example of “the Holy One.” THE FORM OF THE PRIESTLY BLESSING, 22-27.

The Book of Numbers is rich in fragments of ancient poetry, some of them of great beauty, and all elucidating the character of the times in which they were composed. Such is the poetical benediction of the high priest. From this mustard seed arose the overshadowing system of Hebrew and Christian liturgies, which Milton aptly styles “the manuals and handmaids of devotion, the lip-work of every prelatical liturgist, clapped together and quilted out of Scripture phrase.” While the vast majority of Hebraists are unable to detect any rhythm of measures in Hebrew poetry, they find what has been called a rhythm of sentiment. Thus in this priestly blessing each period is divided into two members which balance each other by thought corresponding to thought in repetition and amplification. This parallelism is the distinctive feature of Hebrew poetry. Thus, in this benediction, are three sets of parallels, each containing two verbs.

V. 23. On this wise-Heb. Thus, or in these words: yet they were not tied to these very words; because after this we have examples of Moses and David and Solomon, blessing the people in other words.

Verse 23. On this wise ye shall bless the children of Israel] The prayer which God makes for his followers, and puts into their mouth, we are sure must be right; and to it, when sincerely, faithfully, and fervently offered, we may confidently expect an answer. If he condescended to give us a form of blessings or a form of prayer, we may rest assured that he will accept what he himself has made. This consideration may produce great confidence in them who come with either prayer or praise to the throne of grace, both of which should be, as far as circumstances will admit, in the very words of Scripture; for we can readily attach a consequence to the words of God, which we shall find difficult to attach to the best ordered words of men. Take with you words, and turn unto the Lord. What words? Why those which God immediately puts into their mouths. Take away all iniquity, and receive us graciously; so will we render the calves of our lips; we shall then give the sacrifices of which our lips have spoken, when we made our vows unto thee. See Hosea 14:2.

Verse 23. Speak unto Aaron and unto his sons — Among other good offices which the priests were appointed to perform, one was to bless in the name of the Lord, Deuteronomy 21:5. Hereby God put an honour upon them, for the less is blessed of the better, Hebrews 7:7; and hereby he gave great comfort and satisfaction to the people, who were taught to look on the priest as God’s mouth to them, and as blessing them in his name who commands the blessing out of Zion. And the priest was wont to pronounce it as one having authority, with his hands lifted up, and his face toward the people. Now in this he was a type of Christ, who came into the world to bless us, Acts 3:26, as the High-Priest of our profession, and left the earth in the very act of blessing his disciples with uplifted hands, Luke 24:50. Bishop Pearson mentions it as a tradition of the Jews, that the priests blessed the people only at the close of the morning sacrifice, and that they omitted it in the evening, “to show, says he, that in the last days, the days of the Messiah, the benediction of the law should cease, and the blessing of Christ should take place.” On this wise shall ye bless — Thus, or in these words; and yet it is probable they were not confined to these very words. At least we find holy men, as Moses, David, and Solomon, blessing the people in other words. It is remarkable that, in the form here prescribed, the name Jehovah is three times repeated, and each time with a different accent in the original. The Jews themselves think that some mystery is hereby intended; and has not God explained what it is in the New Testament, having directed us to be baptized in the name of the Father, of the Son, and of the Holy Ghost; and to expect the blessing from the grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Ghost?

23. Aaron and… his sons — It is not certain whether the blessing is a prerogative of the entire priesthood or of only the successors in the high priest’s office. The Targum of Palestine adds to this verse these words: “While spreading forth the hands from the high place (place of speaking) in this tongue (form).”

V. 24. Bless thee-Bestow upon you all manner of blessings, temporal and spiritual. Keep thee-That is, continue his blessings to thee, and preserve thee in and to the use of them; keep thee from sin and its bitter effects.

Verse 24. The Lord bless thee] There are three forms of blessing here, any or all of which the priests might use on any occasion. The following is a verbal translation:—

1. May Jehovah bless thee and preserve thee!

2. May Jehovah cause his faces to shine upon thee, and be gracious unto thee!

3. May Jehovah lift up his faces upon thee, and may be put prosperity unto thee!

This is a very comprehensive and excellent prayer, and may be paraphrased thus:-

1. May God speak good unto thee, by giving thee his excellent promises! (See Clarke’s note on “Genesis 2:3”.) May he preserve thee in the possession of all the good thou hast, and from all the evil with which thou art threatened!

2. May the Holy Trinity illuminate thy heart, giving thee the true knowledge of thyself and of thy Maker; and may he show thee his graciousness in pardoning thy sins, and supporting thy soul!

3. May God give thee communion with the Father, Son, and Spirit, with a constant sense of his approbation; and grant thee prosperity in thy soul, and in all thy secular affairs!

This I suppose to be the spirit and design of this form of benediction. Others will doubtless interpret it after their manner. Several wise and learned men believe that the mystery of the Holy Trinity is not obscurely hinted at in it. God the FATHER blesses and keeps his followers. God the SON is gracious unto sinners in remitting their offences, which he died to blot out. God the HOLY SPIRIT takes of the things which are Christ’s, and shows them unto genuine Christians, and diffuses the peace of God in their hearts. In a word, Christ, the gift of the Father by the energy of the Holy Spirit, came to bless every one of us by turning us away from our iniquities.

1. EVERY genuine Christian is a true Nazarite. He is separated from the world, and dedicated solely to the service of God. 2. His life is a life of self-denial; he mortifies and keeps the flesh in obedience to the Spirit. 3. All this enters into the spirit of his baptismal vow; for in that he promises to renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh-to keep God’s holy word and commandments, and to walk in the same all the days of his life. 4. The person who is faithful has the blessing of God entailed upon him. Thus shall ye bless the children of Israel, &c., &c. See Clarke’s notes on “Numbers 6:5” and “Numbers 6:7”.

NUMBERS

Verses 24-26. The Lord bless thee — Bestow upon you all manner of blessings, temporal and spiritual. Keep thee — That is, continue his blessings to thee, and preserve thee in and to the use of them; keep thee from sin, and its bitter effects. Shine upon thee — Alluding to the shining of the sun upon the earth, to enlighten, and warm, and renew the face of it. The Lord love thee, and make thee 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. Lift up his countenance — That is, look upon thee with a cheerful and pleasant countenance, as one that is well pleased with thee and thy services. Peace — Peace with God, with thy own conscience, and with all men; all prosperity is comprehended under this word.

24. Bless thee — This priestly benediction touchingly individualizes the whole congregation by the use of the singular pronoun. “He calleth his own sheep by name.” And keep thee — The Targum adds, “from demons of the night, and things that cause terror, and from demons of the noon and of the morning, and from malignant spirits and phantoms.” The addition is quite human. The keeping power of God, exercised toward his children amid peril, is a source of wonderful comfort and confidence. The blended agency of God and the believer in this keeping is beautifully expressed by St. Peter — “Kept by the power of God through faith” (1 Peter 1:5) — while the inheritance is also “reserved” or kept “in heaven for you.” In this keeping free agency is not violated. See John 17:12, note.

V. 25. Shine upon thee-Alluding to the shining of the sun upon the earth, to enlighten, and warm, and renew the face of it. The Lord love thee, and make thee 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.

Verses 24-26. The Lord bless thee — Bestow upon you all manner of blessings, temporal and spiritual. Keep thee — That is, continue his blessings to thee, and preserve thee in and to the use of them; keep thee from sin, and its bitter effects. Shine upon thee — Alluding to the shining of the sun upon the earth, to enlighten, and warm, and renew the face of it. The Lord love thee, and make thee 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. Lift up his countenance — That is, look upon thee with a cheerful and pleasant countenance, as one that is well pleased with thee and thy services. Peace — Peace with God, with thy own conscience, and with all men; all prosperity is comprehended under this word.

25. Make his face shine — The Targum adds, “when occupied in the law, and reveal to thee its secrets.” Anthropomorphic descriptions of God and boldness of metaphor are characteristic of Hebrew poetry. “If the light of the sun is sweet and pleasant to behold, the light of the divine countenance, the everlasting light, is the sum of all delight.” — Baumgarten. Stripped of figure, the prayer is that Jehovah may deal kindly with Israel, as is indicated in the following part of the parallelism. And be gracious unto thee — It is a mere play of the fancy to make sharp distinctions between the blessings invoked in these verses. Thus Luther refers the first blessing to bodily good, the second to the spiritual nature and soul, and the third to the same with a desire for final victory over the cross, death, the devil, the world, and the flesh.

V. 26. Lift up his countenance-That is, look upon thee with a chearful and pleasant countenance, as one that is well pleased with thee and thy services. Peace-Peace with God, with thy own conscience, and with all men; all prosperity is comprehended under this word.

Verses 24-26. The Lord bless thee — Bestow upon you all manner of blessings, temporal and spiritual. Keep thee — That is, continue his blessings to thee, and preserve thee in and to the use of them; keep thee from sin, and its bitter effects. Shine upon thee — Alluding to the shining of the sun upon the earth, to enlighten, and warm, and renew the face of it. The Lord love thee, and make thee 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. Lift up his countenance — That is, look upon thee with a cheerful and pleasant countenance, as one that is well pleased with thee and thy services. Peace — Peace with God, with thy own conscience, and with all men; all prosperity is comprehended under this word.

26. Lift up his countenance — Look at. This phrase is used by David to denote Jehovah’s deliverance of men out of their distresses. Psalm 4:6; 21:6; 33:18. Give thee peace — This is not a mere negative blessing, exemption from unrest and warfare; but, like the peace that Christ left as a legacy to believers, it includes all blessing of a positive kind, all well-being. See especially John 14:27, note. The Targum adds, “peace in thy end. And they shall bestow the benediction of my name upon the children of Israel, and I, by my word, will bless them.” The threefold structure of this benediction, copied by St. Paul in the so-called apostolic benediction, suggests that it was a designed adumbration of the Trinity so clearly revealed in the New Testament. The Fathers and early theologians urged this as a proof text of this profound Christian mystery, which rests upon abundant and undoubted scriptural proofs. As the threefold repetition expresses the thought as strongly as possible, so this triune blessing calls down the fulness of grace enfolded in that absolute Being, Jehovah, which in the Christian dispensation is unfolded through the Father, Son, and Holy Spirit.

“Eternal Sun of righteousness,

Display thy beams divine,

And cause the glories of thy face

Upon my heart to shine.

“Lift up thy countenance serene,

And let thy happy child

Behold, without a cloud between,

The Godhead reconciled.” — C. Wesley.

V. 27. Put my name-Shall call them by my name, shall recommend them to me as my own people, and bless them and pray unto me for them as such; which is a powerful argument to prevail with God for them.

Verse 27. Put my name — Shall call them by my name, shall recommend them to me as my own people, and bless them, and pray unto me for them as such; which is a powerful argument to prevail with God for them.

27. They shall put my name — The name of a man is the medium in which his personality floats from mind to mind. But the name of Jehovah, when thus invoked upon obedient Israel, signified more than that: it conveyed, in a measure, the attributes for which that name stands. Hence to ask in the name of Christ is to lay hold of his living and omnipresent personality as substantive and real. Professor Bush suggests that the blessing in the name of Jehovah is putting his name upon Israel. He thus translates the words, “And thus shall ye put my name,” etc. In John 17:12, Jesus says, “I kept them in thy name,” probably referring to the priestly benediction.