{"id":3833,"date":"2022-09-24T00:22:53","date_gmt":"2022-09-24T05:22:53","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-numbers-61\/"},"modified":"2022-09-24T00:22:53","modified_gmt":"2022-09-24T05:22:53","slug":"exegetical-and-hermeneutical-commentary-of-numbers-61","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-numbers-61\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Numbers 6:1"},"content":{"rendered":"

And the LORD spoke unto Moses, saying, <\/i><\/b><\/h3>\n

The law of the Nazarite is appropriately added to other enactments which concern the sanctity of the holy nation. That sanctity found its highest expression in the Nazarite vow, which was the voluntary adoption for a time of obligations to high and strict modes of self-dedication resembling, and indeed in some particulars exceeding, those under which the priests were placed. The present enactments do not institute a new kind of observance, but only regulate one already familiar to the Israelites Num 6:2<\/span>.<\/P>

Num 6:2<\/B><\/span><\/P>

A Nazarite – <\/B>Strictly, Nazirite. This term signifies separated i. e., as the words following show, unto God. It became a technical term at an early date; compare Jdg 13:5<\/span>, Jdg 13:7<\/span>; Jdg 16:17<\/span>.<\/P>

Num 6:3<\/B><\/span><\/P>

Liquor of grapes – <\/B>i. e. a drink made of grape-skins macerated in water.<\/P>

Num 6:4<\/B><\/span><\/P>

From the kernels even to the husk – <\/B>A sour drink was made from the stones of unripe grapes; and cakes were also made of the husks Hos 3:1<\/span>. This interdict figures that separation from the general society of men to which the Nazarite for the time was consecrated.<\/P>

Num 6:5<\/B><\/span><\/P>

Among the Jews the abundance of the hair was considered to betoken physical strength and perfection (compare 2Sa 14:25-26<\/span>), and baldness was regarded as a grave blemish (compare Lev 21:20<\/span> note, Lev 13:40<\/span> ff; 2Ki 2:23<\/span>; Isa 3:24<\/span>). Thus, the free growth of the hair on the head of the Nazarite represented the dedication of the man with all his strength and powers to the service of God.<\/P>

Num 6:7<\/B><\/span><\/P>

The consecration of his God – <\/B>i. e. the unshorn locks: compare Lev 25:5<\/span> note, where the vine, left during the Sabbatical year untouched by the hand of man, either for pruning or for vintage, is called simply a Nazarite.<\/P>

The third rule of the Nazarite interdicted him from contracting any ceremonial defilement even under circumstances which excused such defilement in others: compare Lev 21:1-3<\/span>.<\/P>

Num 6:9-12<\/B><\/span><\/P>

Prescriptions to meet the case of a sudden death taking place by him (i. e. in his presence). The days of the dedication of the Nazarite had to be recommenced.<\/P>

Num 6:13<\/B><\/span><\/P>

When the days of his separation are fulfilled – <\/B>Perpetual Nazariteship was probably unknown in the days of Moses; but the examples of Samson, Samuel, and John the Baptist, show that it was in later times undertaken for life. Again, Moses does not expressly require that limits should be assigned to the vow; but a rule was afterward imposed that no Nazarite vow should be taken for less than thirty days. To permit the vow to be taken for very short periods would diminish its solemnity and estimation.<\/P>

Num 6:14<\/B><\/span>, <\/B>Num 6:15<\/B><\/span><\/P>

The sin-offering (compare the marginal references), though named second, was in practice offered first, being intended to expiate involuntary sins committed during the period of separation. The burnt-offering (Lev 1:10<\/span> ff) denoted the self-surrender on which alone all acceptableness in the Nazarite before God must rest; the peace-offerings (Lev 3:12<\/span> ff) expressed thankfulness to God by whose grace the vow had been fulfilled. The offerings, both ordinary and additional, required on the completion of the Nazarite vow involved considerable expense, and it was regarded as a pious work to provide the poor with the means of making them (compare Act 21:23<\/span> ff; 1<\/span> Macc. 3:49).<\/P>

Num 6:18<\/B><\/span><\/P>

Shave the head – <\/B>As the Nazarite had during his vow worn his hair unshorn in honor of God, so when the time was complete it was natural that the hair, the symbol of his vow, should be cut off, and offered to God at the sanctuary. The burning of the hair in the fire under the sacrifice of the peace offering represented the eucharistic communion with God obtained by those who realised the ideal which the Nazarite set forth (compare the marginal reference).<\/P>

Num 6:20<\/B><\/span><\/P>

The priest shall wave them – <\/B>i. e. by placing his hands under those of the Nazarite: compare Lev 7:30<\/span>.<\/P>

Num 6:21<\/B><\/span><\/P>

Beside that that his hand shall get – <\/B>The Nazarite, in addition to the offerings prescribed above, was to present free-will offerings according to his possessions or means.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Num 6:1-21<\/span><\/p>\n

A vow of a Nazarite.<\/em><\/p>\n<\/p>\n

The law of vows (with special reference to the Nazarite)<\/strong><\/p>\n

1<\/strong>. <\/em><\/strong>The principle of the vow is that God has placed earths good things at mans disposal; and it is a becoming thing in him to give so much of it back to God (1Ch 29:14; 1Ch 29:16<\/span>; Jon 1:16<\/span>). But once made, there was no option in the performance of the vow. No vow <\/em>was better than a vow unpaid <\/em>(Deu 23:21-22<\/span> : Ecc 5:4-6<\/span>).<\/p>\n

2. <\/strong>The subjects of vows were endless as a mans possessions. They extended even to the person of himself or others over whom he might have control (Lev 27:1-34<\/span>).<\/p>\n

3. <\/strong>But the vow at once most prominent in the Old Testament, and coming nearest to the personal consecration asked for in the New, is that of the Nazarite. The Nazaritish vow is explainable neither on the one hand as stoicism, nor on the other as a mystic representation of the Divine power working in man. It represents the ideal of sacrifice, in the devotement of a mans own person to God.<\/p>\n


I. <\/strong>The marks of dedication laid upon the Nazarite.<\/p>\n

1. <\/strong>He is to abstain from all alcoholic liquor; and, to avoid danger or suspicion, must abstain from all that comes from the vine (Num 6:3-4<\/span>). As a similar regulation was made regarding the priests when in Gods service (Lev 10:9<\/span>), the inference is that indulgence in strong drink specially unfits a man for Gods presence or indwelling.<\/p>\n

2. <\/strong>He is to leave his hair unshorn (Num 6:5<\/span>), obviously as a badge of his position. The meaning of the Nazarites long hair, i<\/em>.e. <\/em>his subjection to God, gives meaning to the womans long hair (1Co 11:10<\/span>), viz. her subjection to man.<\/p>\n

3. <\/strong>He must not come into contact with the dead (Num 6:7<\/span>). The lesson lay in the close connection between death and sin, and carried the promise of victory over death to him who sought the victory over sin.<\/p>\n


II. <\/strong>The examples presented in scripture of the nazarite vow. The vow was generally taken for a short period–from thirty to sixty days–and probably its very commonness prevents its being much noticed in Scripture. But there are some notable examples of Nazarites for life. Samson was, in the full sense of the word, a life-Nazarite (Jdg 13:1-25<\/span>.). In the case <\/strong>of Samuel (1Sa 1:11<\/span>), no mention is made of abstinence, and in the case of John Baptist (Luk 1:15<\/span>) no mention is made of the hair; but it is probable that they were both full Nazarites.<\/p>\n


III. <\/strong>Its application to ourselves.<\/p>\n

1. <\/strong>In Bible times it was a permissible and honourable thing to abstain from intoxicating drinks. When God had any specially great or holy work for a man to do, He would have him a Nazarite or an abstainer (Lev 10:9<\/span>, &c.). He classes the Nazarite with the prophet (Amo 2:11<\/span>). Have we any less reason to-day to be abstainers than these men had?<\/p>\n

2. <\/strong>The Nazaritish vow raises the question of our entire consecration to God. Christ was not an abstainer because He is the one perfect example of consecration, and representative of the body which shall yet stand in its completed freedom before God. There will be no vows in heaven, because at every moment the <\/strong>hearts choice will be all that it should be. But if we put vows from us now, we have to ask, Is it because we are above them, or because we are below them? (W. Roberts, M. A.<\/em>)<\/p>\n<\/p>\n

The ordinance of Nazariteship:<\/strong><\/p>\n

1<\/strong>. <\/em><\/strong>The fruit of the vine, in every shape and form, was to him a forbidden thing. Now, wine, as we know, is the apt symbol of earthly joy–the expression of that social enjoyment which the human heart is so fully capable of entering into. From this the Nazarite in the wilderness was sedulously to keep himself. It is a very grave question indeed how far we, as Christians, are really entering into the meaning and power of this intense separation from all the excitement of nature and from all merely earthly joy. It may perhaps be said, What harm is there in having a little amusement or recreation? Has not God given us richly all things to enjoy? And while we are in the world, is it not right that we should enjoy it? We reply, it is not a question of the harm of this, that, or the other. There was no harm, as a general rule, in wine, nothing abstractedly wrong in the vine tree. The question for us is this, Do we aim at being Nazarites? Do we sigh after thorough separation and devotement of ourselves, in body, soul, and spirit, unto God? If so, we must be apart from all these things in which mere nature finds its enjoyment.<\/p>\n

2. <\/strong>But there was another thing which marked the Nazarite. He was not to shave his head. In 1Co 11:14<\/span>, we learn that it argues a lack of dignity for a man to have long hair. From this we learn that if we really desire to live a life of separation to God, we must be prepared to surrender our dignity in nature. Now here is just the very thing which we so little like to do. We naturally stand up for our dignity and seek to maintain our rights. It is deemed manly so to do. But the perfect Man never did so; and if we aim at being Nazarites we shall not do so either. We must surrender the dignities of nature, and forego the joys of earth, if we would tread a path of thorough separation to God in this world. By and by both will be in place; but not now. This simplifies the matter amazingly. It answers a thousand questions and solves a thousand difficulties. It is of little use to split; hairs about the harm of this or that particular thing. The question is, What is <\/strong>our real purpose and object? Do we merely want to get on as men, or do we long to live as true Nazarites?<\/p>\n

3. <\/strong>The Nazarite was not to touch a dead body (verses 6, 7). When once the consecration of God rested upon the head of any one, that important fact became the touchstone of all morality. It placed the individual on entirely new ground, and rendered it imperative upon him to look at everything from a peculiar point of view. He was no longer to ask what became him as a man; but what became him as a Nazarite.<\/p>\n

4. <\/strong>We behold, in the person of the Nazarite, a type of one who sets out in some special path of devotedness or consecration to Christ. The power of continuance in this path consists in secret communion with God; so that if the communion be interrupted, the power is gone. (C. H. Mackintosh.<\/em>)<\/p>\n<\/p>\n

Nazarite rules<\/strong><\/p>\n

1<\/strong>. <\/em><\/strong>No juice of grape, no produce of the vine, may touch the consecrated lips. This principle is broad and deep. Flee whatever may tend co weaken the firm energy, or to stir up the sleeping brood of sensual and ungodly lusts. More <\/em>than gross vice is branded here. Evils may enter in a pigmy form. At first they may seem harmless. Avoid them. They are the cancers touch. They are the weeds first seed.<\/p>\n

2. <\/strong>No razor approaches the Nazarites hair. His flowing locks openly announce his separate state. The dedication must not be a secret act, known only to the conscience and the Lord. Religion is not for the closet or the knees alone. It is not a lily, growing only in the <\/strong>shade. It is to be the one attire in which you move abroad–the holy crown which sparkles on your brow.<\/p>\n

3. <\/strong>He must avoid all contact with the dead. Among the living he must live. Wherefore is death to be thus shunned? It is the penalty of sin–the sign of Gods most righteous wrath. It is a proof of innocence destroyed-of evil touched–of vengeance merited. It is abominations colleague. Therefore it is emblem of what holy men should holily abhor. (Dean Law.<\/em>)<\/p>\n<\/p>\n

The Nazarite<\/strong><\/p>\n

It <\/em>is to be noticed here that this separation was voluntary and in full accordance with the self-determination of the will power. The Nazarite, of his own choice, vowed a vow that for a certain time at least he would be all the Lords. This indicated his conscious choice. He could make the vow, or he could decline to do so. In all his dealings with men, God recognises and honours their will power. No cue is coerced into His service. No one is over-constrained to set himself apart for God. And so it is with Christian holiness–the New Testament idea of Nazaritism. Men must first of all, by the Spirit of God, will to be all the Lords. They must will to give up themselves, the world, and sin, and every wrong thing, and to be separated to God for ever. Those Nazarites to God were among the brightest shining lights of the Jewish dispensation. And is it not so now? The more complete the consecration and separation the more blessed and wide-spread and Divine is the light which shines out from this holy character. But there were certain conditions of Nazariteship then, as there are now. First of all, the Nazarite was to be a total abstainer. No man who gives himself up to the wine-cup can be wholly separated to God. There must be a separation from these things. As men draw consciously near to God there will be an abandonment of intoxicants.<\/p>\n

2. <\/strong>Their hair was to remain uncut (Num 6:5<\/span>). In the olden time the growth of the hair was thought to be indicative of strength. The idea may have originated in many minds from the strength in Samsons unshorn locks. But, whatever the cause, this has very generally been thought to be the case. This was done, we think, that it might be clearly indicated that nothing was to emasculate or effeminate the persons thus set apart. The person who would be all the Lords must give up everything which would mar or enfeeble his religious character or life. It has been thought by some that long hair is a token of subjection. So Paul is regarded as teaching in 1Co 11:5<\/span>. Well, let it be so. And then what does this indicate to the spiritually-minded person? Why, surely, that the Christian Nazarite is entirely under subjection to God.<\/p>\n

3. <\/strong>All who saw these persons knew that they were Nazarites. Their unshorn locks told at once their real character. In like manner the holy Christian will readily impress the mind of those by whom he is surrounded that he belongs to Christ.<\/p>\n

4. <\/strong>Furthermore, he was not to touch any dead body, not even of those who were dearest to him. No one who aims to be a holy Christian should fail to keep his garments unspotted from the world.<\/p>\n

5. <\/strong>The Christian Nazarites vow is for life. With him, this consecration is not merely for eight days, or for a month, or a year; but it is for life. (Lewis R. Dunn, D. D.<\/em>)<\/p>\n<\/p>\n

The vow of the Nazarite; or, acceptable consecration to God<\/strong><\/p>\n

Acceptable personal consecration to God is characterised by–<\/p>\n

1. <\/strong>Voluntariness. The service of the slave, or of the hireling, Be rejects.<\/p>\n

2. <\/strong>Completeness. Divided allegiance is no allegiance.<\/p>\n

3. <\/strong>Subordination of sensual enjoyments. Our animal passions must be controlled by moral principles. Everything which tends to weaken our souls vision, to blunt our susceptibility to spiritual impressions, to interrupt our communion with God, or to deprive us of spiritual purity and power, we are bound to abstain from.<\/p>\n

4. <\/strong>Separation from all moral evil. (W. Jones.<\/em>)<\/p>\n<\/p>\n

Of the vows of the Nazarites, and the use thereof to us:<\/strong><\/p>\n

The <\/em>Nazarites were such persons as vowed a special kind of holiness. The parts of their special holiness are two: first, while they were in this vow; secondly, when the days of it were accomplished. This is the vow and these are the rites belonging unto it: now let us observe the uses remaining for us. For albeit these ceremonies be all abrogated, yet we shall find great benefit to arise from hence to the whole Church.<\/p>\n

1. <\/strong>And first concerning the <\/strong>sanctification of these Nazarites professing holiness above others, it was a lively figure of Christ, signifying to the whole Church the wonderful purity of Christ, who was fully and perfectly separate from sinners. But was Christ such a Nazarite as these here spoken of? I answer, no: He observed no part of this vow. The Nazarites abstained from wine, the fruit of the vine, the blood of the grape: but Christ Himself in His own person did not so. Howbeit He is indeed a true Nazarite, or rather the truth of the Nazarites, separate from all the corruptions that attend upon the rest of the sons of men, free from the common defilements of the world; and that holy One which is called the Son of God. This is a great comfort for us to consider the excellency of His sacrifice, being without blemish, for it was most requisite that the unspeakable work of the Spirit should come in, that so He might not be tainted with the common infection of original sin, but might be endued with most perfect purity and innocency, and so be fully able to cover our impurity and impiety (Eph 5:26-27<\/span>), and withal as by a certain pledge assure us, that in the end all our sins and imperfections shall be done away. In Him is that fulfilled therefore which is spoken in the Lamentations, that He was whiter than the milk, and purer than the snow, <\/em>and it agreeth more fitly and truly unto Him than unto these Nazarites.<\/p>\n

2. <\/strong>Secondly this teacheth that such as were special ornaments of the Church, and have received a more eminent office than others, should also labour to shine before others in holiness of life, according to the measure of grace which they have received (Rom 16:7<\/span>). These thus advanced of God <\/em>are, in the eyes of the world, as a city set upon a hill; a little blemish is soon seen in their face, a small stain appeareth in their coat; and therefore Satan laboureth especially to tempt and seduce them. And Christ telleth His disciples that Satan desired to winnow them–them I say above others as their calling was above others; for they ,sere the master-builders, and laid the foundation of the Church, upon which others builded. Let all those therefore whose place and calling and gifts make them evident above others, take heed to themselves: let them labour to cleave more closely to God, and so to let their light shine before men that they, seeing their good works, may glorify their Father which is in heaven. These are as chief captains of the host, and the ensign-bearers of the Church, to show the way to others and to go in and out before them in an unblamable course; and though they draw not all unto them by their example, yet their fervency, their earnestness, shall serve to instruct many others.<\/p>\n

3. <\/strong>Thirdly, seeing these Nazarites must keep themselves from wine and strong drink, as also from eating fresh or dried grapes, so long as the days of their separation endured, we learn hereby that it is our duty to fly from all evil, even all the occasions and allurements of sin whatsoever, though they be never so pleasant to the eye or sweet to the taste; inasmuch as we shall find them in the end to be more sharp than vinegar, more bitter than wormwood, more deadly than poison. (W. Attersoll.<\/em>)<\/p>\n<\/p>\n

Dangerous things to be avoided:<\/strong><\/p>\n

As much as we can, let us keep ourselves from slippery places, for even on dry ground it is not very strongly that we stand. (J. Spencer.<\/em>)<\/p>\n<\/p>\n

Degrading effects of drink<\/strong><\/p>\n

A minister of the gospel told me in 1847 one of the most thrilling incidents I ever heard in my life. A member of his congregation came home for the first time in his life intoxicated, and his boy met him on the doorstep, clapping his hands and exclaiming, Papa has come home! He seized that boy by the shoulder, swung him around, staggered, and fell with him in the hall. The minister said to me, I spent that night in that house. I went to the door, and bared my brow that the night air might fall upon it and cool it; I walked up and down the hail. There was his child dead; there was his wife in strong convulsions, and he asleep. A man but thirty-five years of age asleep with a dead child in the house, having a blue mark upon the temple where the corner of the marble steps had come in contact with the head as he swung him round, and a wife upon the very brink of the grave! I felt I must remain until he awoke, and I did. When he awoke he passed his hand over his face, and exclaimed, What is the matter? Where am I? Where is my boy? You cannot see him.–Where is my boy? he inquired. You cannot see him.–Stand out of my way. I will see my boy! To prevent confusion, I took him to that childs bedside, and, as I turned down the sheet and showed him the corpse, he uttered the shriek, Ah, my child! One year afterwards that man was brought from a lunatic asylum to lie side by side with his wife in one grave, and I attended his funeral. The minister of the gospel who told me that fact is to-day a drunken ostler in a stable in Boston l Now tell me what drink will do. It will debase, degrade, imbrute, and damn everything that is noble, bright, glorious, and godlike in a human being. (J. B. Gough.<\/em>)<\/p>\n<\/p>\n

A faithful abstainer:<\/strong><\/p>\n

The Rev. Canon Wilberforce was once in the neighbourhood of the London Docks, in a little room as black as a chimney, but, through the preaching of the gospel, many souls have been born there. He asked if any one would get up and say what God had done for their souls. An old sailor rose and said how bad he had been; felt that he was even a devils castaway; but six years ago, in that little room, he was led to see that he was a great sinner, but that Christ was a great Saviour, and that on the cross was nailed every one of his sins. I signed the pledge and threw away my pipe, and have been upheld by God, because every morning I pray that I may be protected. Returning recently from Hong Kong, this old sailor had an accident and was badly scalded, and was very ill. When he began to recover the doctor said, You must take some port-wine. No, said the old sailor, I am a teetotaller. But, said the doctor, you need it to strengthen you. Doctor, said the old man, do you think I shall die ii I dont take the wine? Yes, said the doctor. Then, said the sailor, when you get into the St. Katherines Docks, go round to the little room and tell them that the old man died sober. But he did not die, and is alive to this hour to testify of the sufficiency of Gods grace to keep him.<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

CHAPTER VI <\/P>

The vow of the<\/I> Nazarite, 1, 2.<\/P>

In what it consisted<\/I>, 3-8.<\/P>

When accidentally defiled, how he is to be purified<\/I>, 9-12.<\/P>

The sacrifices he is to bring, and the rites he is to perform, <\/I> <\/P>

when the vow of his separation is fulfilled<\/I>, 13-21.<\/P>

The manner in which the priests are to bless the people<\/I>, 22-26.<\/P>

The name of the<\/I> LORD is to be put on the children of Israel,<\/I><\/P>

whom He promises to bless<\/I>, 27. <\/P>

NOTES ON CHAP. VI<\/P><\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

And the Lord spake unto Moses<\/strong>,…. 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:<\/p>\n

saying<\/strong>; as follows.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

The Nazarite. – The legal regulations concerning the vow of the Nazarite are appended quite appropriately to the laws intended to promote the spiritual order of the congregation of Israel. For the Nazarite brought to light the priestly character of the covenant nation in a peculiar form, which had necessarily to be incorporated into the spiritual organization of the community, so that it might become a means of furthering the sanctification of the people in covenant with the Lord.<\/p>\n

(Note: The rules of the Talmud are found in the tract. Nasir in the Mishnah. See also Lundius, jd. Heiligthmer,<\/em> B. iii. p. 53. Bhr, Symbolik, <\/em> ii. pp. 430ff.; Hengstenberg, Egypt and the Books of Moses<\/em>, pp. 190ff. My Archaeologie, i. 67; and Herzog’s<\/em> Cyclopaedia.)<\/p>\n

Num 6:1-2<\/span><\/p>\n

<\/strong> The words, “ if a man or woman make a separate vow, a Nazarite vow, to live consecrated to the Lord,<\/em> ” with which the law is introduced, show not only that the vow of the Nazarite was a matter of free choice, but that it was a mode of practising godliness and piety already customary among the people. Nazir <\/em>, from to separate, lit., the separated, is applied to the man who vowed that he would make a separation to (for) Jehovah, i.e., lead a separate life for the Lord and His service. The origin of this custom is involved in obscurity. There is no certain clue to indicate that it was derived from Egypt, for the so-called hair-offering vows are met with among several ancient tribes (see the proofs in Spencer, de legg. Hebr. rit.<\/em> iv. 16, and Knobel<\/em> in loc.<\/em>), and have no special relationship to the Nazarite, whilst vows of abstinence were common to all the religions of antiquity. The Nazarite vow was taken at first for a particular time, at the close of which the separation terminated with release from the vow. This is the only form in which it is taken into consideration, or rules are laid down for it in the law before us. In after times, however, we find life-long Nazarites among the Israelites, e.g., Samson, Samuel, and John the Baptist, who were vowed or dedicated to the Lord by their parents even before they were born (Jdg 13:5<\/span>, Jdg 13:14<\/span>; 1Sa 1:11<\/span>; Luk 1:15<\/span>).<\/p>\n

(Note: This is also related by Hegesippus<\/em> (in Euseb. hist. eccl.<\/em> ii. 23) of James the Just, the first bishop of Jerusalem. On other cases of this kind in the Talmud, and particularly on the later form of the Nazarite vow, – for example, that of the Apostle Paul (Act 18:18<\/span>), – see Winer, bibl. R. W.<\/em> ii. pp. 138-9, and Oehler<\/em> in Herzog’s<\/em> Cycl.)<\/p>\n

Num 6:3-4<\/span><\/p>\n

<\/strong> The vow consisted of the three following points, Num 6:1-4<\/span>: In the first<\/em> place, he was to abstain from wine and intoxicating drink ( shecar <\/em>, see Lev 10:9<\/span>); and neither to drink vinegar of wine, strong drink, nor any juice of the grape (lit., dissolving of grapes, i.e., fresh must pressed out), nor to eat fresh grapes, or dried (raisins). In fact, during the whole period of his vow, he was not to eat of anything prepared from the vine, “ from the kernels even to the husk,<\/em> ” i.e., not the smallest quantity of the fruit of the vine. The design of this prohibition can hardly have been, merely that, by abstaining from intoxicating drink, the Nazarite might preserve perfect clearness and temperance of mind, like the priests when engaged in their duties, and so conduct himself as one sanctified to the Lord ( Bhr<\/em>); but it goes much further, and embraces entire abstinence from all the deliciae carnis <\/em> by which holiness could be impaired. Vinegar, fresh and dried grapes, and food prepared from grapes and raisins, e.g., raisin-cakes, are not intoxicating; but grape-cakes, as being the dainties sought after by epicures and debauchees, are cited in Hos 3:1<\/span> as a symbol of the sensual attractions of idolatry, a luxurious kind of food, that was not in harmony with the solemnity of the worship of Jehovah. The Nazarite was to avoid everything that proceeded from the vine, because its fruit was regarded as the sum and substance of all sensual enjoyments.<\/p>\n

Num 6:5<\/span><\/p>\n

<\/strong> Secondly<\/em>, during the whole term of his vow of consecration, no razor was to come upon his head. Till the days were fulfilled which he had consecrated to the Lord, he was to be holy, “ to make great the free growth<\/em> (see Lev 10:6<\/span>) of the hair of his head<\/em>.” The free growth of the hair is called, in Num 6:7<\/span>, “ the diadem of his God upon his head,<\/em> ” like the golden diadem upon the turban of the high priest (Exo 29:6<\/span>), and the anointing oil upon the high priest’s head (Lev 21:12<\/span>). By this he sanctified his head (Num 6:11<\/span>) to the Lord, so that the consecration of the Nazarite culminated in his uncut hair, and expressed in the most perfect way the meaning of his vow ( Oehler<\/em>). Letting the hair grow, therefore, was not a sign of separation, because it was the Israelitish custom to go about with the hair cut; nor a practical profession of a renunciation of the world, and separation from human society (Hengstenberg, pp. 190-1); nor a sign of abstinence from every appearance of self-gratification ( Baur<\/em> on Amo 2:11<\/span>); nor even a kind of humiliation and self-denial (Lightfoot, Carpzov. appar. p. 154); still less a “ sign of dependence upon some other present power<\/em> ” ( M. Baumgarten<\/em>), or “ the symbol of a state of perfect liberty” ( Vitringa<\/em>, obss. ss. 1, c. 6, 9; cf. Num 6:22<\/span>, Num 6:8<\/span>). The free growth of the hair, unhindered by the hand of man, was rather “the symbol of strength and abundant vitality” (cf. 2Sa 14:25-26<\/span>). It was not regarded by the Hebrews as a sign of sanctity, as Bhr<\/em> supposes, but simply as an ornament, in which the whole strength and fulness of vitality were exhibited, and which the Nazarite wore in honour of the Lord, as a sign that he “belonged to the Lord, and dedicated himself to His service,” with all his vital powers.<\/p>\n

(Note: In support of this explanation, Oehler<\/em> calls to mind those heathen hair-offerings of the Athenian youths, for example ( Plut. Thes.<\/em> c. 5), which were founded upon the idea, that the hair in general was a symbol of vital power, and the hair of the beard a sign of virility; and also more especially the example of Samson, whose hair was not only the symbol, but the vehicle, of the power which fitted him to be the deliverer of his people.)<\/p>\n

Num 6:6-8<\/span><\/p>\n

<\/strong> Because the Nazarite wore the diadem of his God upon his head in the growth of his hair, and was holy to the Lord during the whole period of his consecration, he was to approach no dead person during that time, not even to defile himself for his parents, or his brothers and sisters, when they died, according to the law laid down for the high priest in Lev 21:11<\/span>. Consequently, as a matter of course, he was to guard most scrupulously against other defilements, not only like ordinary Israelites, but also like the priests. Samson’s mother, too, was not allowed to eat anything unclean during the period of her pregnancy (Jdg 13:4<\/span>, Jdg 13:7<\/span>, Jdg 13:14<\/span>).<\/p>\n

Num 6:9-11<\/span><\/p>\n

<\/strong> But if any one died suddenly in a moment “by him” ( , in his neighbourhood), and he therefore involuntarily defiled his consecrated head, he was to shave his head on the day of his purification, i.e., on the seventh day (see Num 19:11<\/span>, Num 19:14<\/span>, Num 19:16<\/span>, and Num 19:19<\/span>), not “because such uncleanness was more especially caught and retained by the hair,” as Knobel<\/em> fancies, but because it was the diadem of his God (Num 6:7<\/span>), the ornament of his condition, which was sanctified to God. On the eighth day, that is to say, on the day after the legal purification, he was to bring to the priest at the tabernacle two turtle-doves or young pigeons, that he might make atonement for him (see at Lev 15:14-15<\/span>, Lev 15:29<\/span>., Num 14:30-31<\/span>, and Num 12:8<\/span>), on account of his having been defiled by a corpse, by preparing the one as a sin-offering, and the other as a burnt-offering; he was also “ to sanctify his head that same day,<\/em> ” i.e., to consecrate it to God afresh, by the unimpeded growth of his hair.<\/p>\n

Num 6:12<\/span><\/p>\n

<\/strong> He was then “ to bring a yearling sheep as a trespass-offering;<\/em> ” and the days that were before were “ to fall,<\/em> ” i.e., the days of consecration that had already elapsed were not to be reckoned on account of their having fallen, “ because his consecration had become unclean<\/em>.” He was therefore to commence the whole time of his consecration entirely afresh, and to observe it as required by the vow. To this end he was to bring a trespass-offering, as a payment or recompense for being reinstated in the former state of consecration, from which he had fallen through his defilement, but not as compensation “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 an injury to them, and incurring a debt in relation to them through his neglect” ( Knobel<\/em>). For the time that the Nazarite vow lasted was not a lazy life, involving a withdrawal from the duties of citizenship, by which the congregation might be injured, but was perfectly reconcilable with the performance of all domestic and social duties, the burial of the dead alone excepted; and no harm could result from this, ether to his own relations or the community generally, of sufficient importance to require that the omission should be repaired by a trespass-offering, from which neither his relatives nor the congregation derived any actual advantage. Nor was it a species of fine, for having deprived Jehovah of the time dedicated to Him through the breach of the vow, or for withholding the payment of his vow for so much longer a time ( Oehler<\/em> in Herzog<\/em>). For the position of a Nazarite was only assumed for a definite period, according to the vow; and after this had been interrupted, it had to be commenced again from the very beginning: so that the time dedicated to God was not shortened in any way by the interruption of the period of dedication, and nothing whatever was withheld from God of what had been vowed to Him, so as to need the presentation of a trespass-offering as a compensation or fine. And there is no more reason for saying that the payment of the vow was withheld, inasmuch as the vow was fulfilled or paid by the punctual observance of the three things of which it was composed; and the sacrifices to be presented after the time of consecration was over, had not in the least the character of a payment, but simply constituted a solemn conclusion, corresponding to the idea of the consecration itself, and were the means by which the Nazarite came out of his state of consecration, without involving the least allusion to satisfaction, or reparation for any wrong that had been done.<\/p>\n

The position of the Nazarite, therefore, as Philo, Maimonides,<\/em> and others clearly saw, was a condition of life consecrated to the Lord, resembling the sanctified relation in which the priests stood to Jehovah, and differing from the priesthood solely in the fact that it involved no official service at the sanctuary, and was not based upon a divine calling and institution, but was undertaken spontaneously for a certain time and through a special vow. The object was simply the realization of the idea of a priestly life, with its purity and freedom from all contamination from everything connected with death and corruption, a self-surrender to God stretching beyond the deepest earthly ties, “a spontaneous appropriation of what was imposed upon the priest by virtue of the calling connected with his descent, namely, the obligation to conduct himself as a person betrothed to God, and therefore to avoid everything that would be opposed to such surrender” ( Oehler<\/em>). In this respect the Nazarite’s sanctification of life was a step towards the realization of the priestly character, which had been set before the whole nation as its goal at the time of its first calling (Exo 19:5<\/span>); and although it was simply the performance of a vow, and therefore a work of perfect spontaneity, it was also a work of the Spirit of God which dwelt in the congregation of Israel, so that Amos could describe the raising up of Nazarites along with prophets as a special manifestation of divine grace. The offerings, with which the vow was brought to a close after the time of consecration had expired, and the Nazarite was released from his consecration, also corresponded to the character we have described.<\/p>\n

Num 6:13-15<\/span><\/p>\n

<\/strong> The directions as to the release from consecration are called “ the law of the Nazarite<\/em> ” (Num 6:13<\/span>), because the idea of the Nazarite’s vows culminated in the sacrificial festival which terminated the consecration, and it was in this that it attained to its fullest manifestation. “ On the day of the completion of the days of his consecration,<\/em> ” i.e., on the day when the time of consecration expired, the Nazarite was to bring to the tabernacle, or offer as his gifts to the Lord, a sheep of a year old as a burnt-offering, and an ewe of a year old as a sin-offering; the latter as an expiation for the sins committed involuntarily during the period of consecration, the former as an embodiment of that surrender of himself, body and soul, to the Lord, upon which every act of worship should rest. In addition to this he was to bring a ram without blemish as a peace-offering, together with a basket of unleavened cakes and wafers baked, which were required, according to Lev 7:12<\/span>, for every praise-offering, “ and their meat and drink-offerings,<\/em> ” i.e., the gifts of meal, oil, and wine, which belonged, according to Num 15:3<\/span>., to the burnt-offerings and peace-offerings.<\/p>\n

Num 6:16<\/span><\/p>\n

<\/strong> The sin-offering and burnt-offering were carried out according to the general instructions.<\/p>\n

Num 6:17<\/span><\/p>\n

<\/strong> The completion of the consecration vow was concentrated in the preparation of the ram and the basket of unleavened bread for the peace-offering, along with the appropriate meat-offering and drink-offering.<\/p>\n

Num 6:18<\/span><\/p>\n

<\/strong> The Nazarite had also to shave his consecrated head, and put the hair into the altar-fire under the peace-offering that was burning, and thus hand over and sacrifice to the Lord the hair of his head which had been worn in honour of Him.<\/p>\n

Num 6:19-20<\/span><\/p>\n

<\/strong> When this had been done, the priest took the boiled shoulder of the ram, with an unleavened cake and wafer out of the basket, and placed these pieces in the hands of the Nazarite, and waved them before Jehovah. They then became the portion of the priest, in addition to the wave-breast and heave-leg which fell to the priest in the case of every peace-offering (Lev 7:32-34<\/span>), to set forth the participation of the Lord in the sacrificial meal. But the fact that, in addition to these, the boiled shoulder was given up symbolically to the Lord through the process of waving, together with a cake and wafer, was intended to indicate that the table-fellowship with the Lord, shadowed forth in the sacrificial meal of the peace-offering, took place here in a higher degree; inasmuch as the Lord directed a portion of the Nazarite’s meal to be handed over to His representatives and servants for them to eat, that he might thus enjoy the blessedness of having fellowship with his God, in accordance with that condition of priestly sanctity into which the Nazarite had entered through the vow that he had made.<\/p>\n

Num 6:20<\/span><\/p>\n

<\/strong> “ After that the Nazarite may drink wine<\/em> ” (again), probably at the sacrificial meal, after the Lord had received His share of the sacrifice, and his release from consecration had thus been completed.<\/p>\n

Num 6:21<\/span><\/p>\n

<\/strong> “ This is the law of the Nazarite, who vowed his sacrificial gifts to the Lord on the ground of his consecration,<\/em> ” i.e., who offered his sacrifice in accordance with the state of a Nazarite into which he had entered. For the sacrifices mentioned in Num 6:14<\/span>. were not the object of a special vow, but contained in the vow of the Nazarite, and therefore already vowed ( Knobel<\/em>). “ Beside what his hand grasps,<\/em> ” i.e., what he is otherwise able to perform (Lev 5:11<\/span>), “ according to the measure of his vow, which he vowed, so must he do according to the law of his consecration,<\/em> ” i.e., he had to offer the sacrifices previously mentioned on the ground of his consecration vow. Beyond that he was free to vow anything else according to his ability, to present other sacrificial gifts to the Lord for His sanctuary and His servants, which did not necessarily belong to the vow of the Nazarite, but were frequently added. From this the custom afterwards grew up, that when poor persons took the Nazarite’s vow upon them, those who were better off defrayed the expenses of the sacrifices (Act 21:24<\/span>; Josephus, Ant.<\/em> xix. 6, 1; Mishnah Nasir,<\/em> ii. 5ff.).<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

The Law Concerning Nazarites.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>

B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1490.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE>

      1 And the LORD<\/B> spake unto Moses, saying,   2 Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves<\/I> to vow a vow of a Nazarite, to separate themselves<\/I> unto the LORD<\/B>:   3 He shall separate himself<\/I> 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<\/I> unto the LORD<\/B>, he shall be holy, and<\/I> shall let the locks of the hair of his head grow.   6 All the days that he separateth himself<\/I> unto the LORD<\/B> 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<\/I> upon his head.   8 All the days of his separation he is<\/I> holy unto the LORD<\/B>.   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 LORD<\/B> 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<\/I> 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 LORD<\/B>, 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<\/I> before the LORD<\/B>, and shall offer his sin offering, and his burnt offering:   17 And he shall offer the ram for<\/I> a sacrifice of peace offerings unto the LORD<\/B>, 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<\/I> the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and put it<\/I> in the fire which is<\/I> 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<\/I> upon the hands of the Nazarite, after the hair of<\/I> his separation is shaven:   20 And the priest shall wave them for<\/I> a wave offering before the LORD<\/B>: this is<\/I> holy for the priest, with the wave breast and heave shoulder: and after that the Nazarite may drink wine.   21 This is<\/I> the law of the Nazarite who hath vowed, and of<\/I> his offering unto the LORD<\/B> for his separation, beside that<\/I> that his hand shall get: according to the vow which he vowed, so he must do after the law of his separation.<\/P>

      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,<\/I> 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<\/span>), not only because separate from them, but because eminent among them. Observe,<\/P>

      I. The general character of a Nazarite: it is a person separated unto the Lord,<\/I> v.<\/span> 2<\/span><\/U><\/I><\/span>. Some were Nazarites for life, either by divine designation, as Samson (Judg. xiii. 5<\/span>), and John Baptist (Luke i. 15<\/span>), or by their parents’ vow concerning them, as Samuel, 1 Sam. i. 11<\/span>. 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.<\/I><\/span> xxx. 3<\/span>, 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,<\/I> Amos ii. 11<\/I><\/span>. The Nazarites were known in the streets and respected as purer than snow, whiter than milk,<\/I> Lam. iv. 7<\/I><\/span>. 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,<\/I>Act 21:24<\/span>; Act 21:25<\/span>. 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.<\/I><\/P>

      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.<\/P>

      1. They must have nothing to do with the fruit of the vine,<\/I>Luk 6:3<\/span>; Luk 6:4<\/span>. 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<\/span>), 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<\/span>. They were to drink no wine,<\/I> (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<\/I> is allowed, to help that, 1 Tim. v. 23<\/span>. But drinking much wine for the palate’s sake,<\/I> to please that, does by no means become those who profess to walk not after the flesh, but after the Spirit.<\/I> (2.) That they might be qualified to employ themselves in the service of God. They must not drink, lest they should forget the law<\/I> (Prov. xxxi. 5<\/span>), lest they should err through wine,<\/I> Isa. xxviii. 7<\/I><\/span>. 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,<\/I> 1 Thess. v. 22<\/I><\/span>.<\/P>

      2. They must not cut their hair,<\/I> v.<\/span> 5<\/span><\/U><\/I><\/span>. 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,<\/I> 2 Sam. xix. 24<\/I><\/span>. (2.) Some observe that long hair is spoken of as a badge of subjection (1 Cor. xi. 5<\/span>, 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.<\/I><\/span> 9<\/span>. See Jer. vii. 29<\/span>.<\/P>

      3. They must not come near any dead body, Luk 6:6<\/span>; Luk 6:7<\/span>. 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.<\/I> 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 Mat 8:21<\/span>; Mat 8:22<\/span>.<\/P>

      4. All the days of their separation<\/I> they must be holy to the Lord,<\/I> v.<\/span> 8<\/span><\/U><\/I><\/span>. 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.<\/P>

      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.<\/I><\/span> 9<\/span>): If a man die very suddenly by him, he has defiled the head of his consecration.<\/I> 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.<\/I><\/span> 9<\/span>. 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,<\/I>Luk 6:10<\/span>; Luk 6:11<\/span>. 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, 1Jn 2:1<\/span>; 1Jn 2:2<\/span>. 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.<\/I><\/span> 12<\/span>. 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,<\/I> and defile himself with dead works, all his righteousness that he has done shall be lost to him, Ezek. xxxiii. 13<\/span>. It is all lost, all in vain, if he do not persevere, Gal. iii. 4<\/span>. He must begin again, and do his first works.<\/P>

      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<\/span>), 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<\/span>. When the time of the vowed separation was out, he was to be made free, 1. Publicly, at the door of the tabernacle<\/I> (v.<\/I><\/span> 13<\/span>), 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.<\/I><\/span> 14<\/span>. 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.<\/I><\/span> 14<\/span>), yet seems to have been offered first (v.<\/I><\/span> 16<\/span>), 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<\/I> and whiter than milk,<\/I> 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 (Luk 6:15<\/span>; Luk 6:17<\/span>), 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 (Luk 6:19<\/span>; Luk 6:20<\/span>); 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,<\/I> v.<\/span> 21<\/span><\/U><\/I><\/span>. 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,<\/I> Acts xxi. 24<\/I><\/span>. Lastly,<\/I> 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,<\/I> 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.<\/I><\/span> 18<\/span>. 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,<\/I> for he has no pleasure in fools.<\/I><\/P>

<\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

NUMBERS-CHAPTER SIX<\/strong><\/p>\n

Verses 1-12:<\/strong><\/p>\n

This chapter defines the Law of the Nazarite. Internal evidence of Scripture suggests that this custom had long been familiar among the Israelites. This law embodies it into Israel’s legal code, and regulates its practice.<\/p>\n

“Nazarite,” from nazar, <\/strong>“to separate.” There is no connection between this word and “Nazarene.” The term occurs in Le 25:5, 11, where it is translated “vine undressed.” Its use implies a person or thing separated to God.<\/p>\n

In verse 2, the first word “separate” is palah, <\/strong>“to consecrate, to distinguish as special.” It occurs in Jg 13:19, where it is translated “did wondrously.”<\/p>\n

The second word “separate” is nazar, <\/strong>“to separate,” in this case, “to the Lord.” It is used in a general sense in Ge 49:26; De 33:16; Jg 13:5.<\/p>\n

PROVISIONS OF THE LAW OF THE NAZARITE<\/strong><\/p>\n

1. Either a man or a woman might take a Nazarite vow.<\/p>\n

2. Strictly forbidden in the Nazarite diet was any product of the grape: wine, vinegar, grapes, raisins, or anything else made from grapes.<\/p>\n

3. The Nazarite vow forbade drinking any intoxicating drink, of any kind.<\/p>\n

4. The hair of the head must be unshorn for the duration of the vow. This was to be the outward sign of the vow. It represented the full strength and virility of the man as dedicated wholly to the Lord. The hair of the Nazarite was to him what the mitre was to the high priest: the distinguishing badge of his consecration.<\/p>\n

5. The Nazarite was to avoid ceremonial defilement by contact with any dead body, even that of parents or brothers or sisters.<\/p>\n

If the Nazarite vow were breached by accidental contact with a corpse, there must be a sacrifice in expiation of the violation. This sacrifice consisted of two “turtles” (turtle-doves), or two young pigeons to be brought to the priest, the same as for any ceremonial uncleanness, Le 12:8; 15:1-33. One of the birds was offered as a Sin Offering (Le 5:7-10), and the other as a Burnt Offering (Le 1:14-17).<\/p>\n

If the vow were for a specific period of time, any uncleanness that violated the vow meant that one must start anew; the time prior to the violation was not counted.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

<\/span>MARCHING AND MURMURING<\/strong><\/p>\n

Numbers, Chapters 1-19.<\/p>\n

THE Book of Leviticus is hard to outline and to interpret. It is lengthy, and introduces so much of detail of law and ceremony that its analysis is accomplished with difficulty. And yet Leviticus took but thirty days to declare and put its every precept into actual practice. In that respect the Book of Numbers quite contrasts its predecessor. It covers a period of not less than thirty-eight years, and the plan of the volume is simple. Four keywords compass the nineteen chapters proposed for this mornings study. They are words necessitated by the wilderness experience. Leviticus sets up a sanctuary and a form of service; but in Numbers, we read of men of war, of armies, of standards, of camps, and trumpets sounding aloud. Through all of this, these key-words keep their way, and the mere mention of them will aid us in an orderly study of the first half of the volume; while we will not be able to dispense with them when we come to the analysis and study of the latter half. I refer to the terms mustering, marching, murmuring, and mercy.<\/p>\n

<\/span>MUSTERING<\/strong><\/p>\n

The first nine chapters of Numbers have to do almost entirely with the mustering. Chapters one and two are given to arranging the regiment, as we saw in our former study:<\/p>\n

And the Lord spake unto Moses in the wilderness of Sinai, in the tabernacle of the congregation, on the first day of the second month, in the second year after they were come out of the land of Egypt, saying,<\/em><\/p>\n

Take ye the sum of all the congregation of the Children of Israel, after their families, by the house of their fathers, with the number of their names, every male by their polls;<\/p>\n

From twenty years old and upward, all that are able to go forth to war in Israel: thou and Aaron shall number them by their armies.<\/p>\n

And with you there shall be a man of every tribe; every one head of the house of his fathers. * *<\/p>\n

As the Lord commanded Moses, so he numbered them in the wilderness of Sinai. * *<\/p>\n

Every male from twenty years old and upward, all that were able to go forth to war. * *<\/p>\n

And the Lord spake unto Moses and unto Aaron, saying, Every man of the Children of Israel shall pitch by his own standard (Num 1:1-4<\/em><\/span>; Num 1:19-20<\/em><\/span><\/em>; Num 2:1-2<\/em><\/span><\/em>).<\/em><\/p>\n

After all the centuries and even the millenniums that have come in between the day of Numbers and our day, wherein have men improved upon Gods plan of mustering armies and arranging regiments? True, we permit our boys to enter the service younger than twenty, but we make a mistake, as many a war-wrecked youth has illustrated. True, we make up our regiments of men who are strangers to each other, and in whose veins no kindred blood is flowing. But such an aggregation will never represent the strength, nor exhibit the courage that the tribal regiment evinces in fight. The almost successful rebellion of our Southern States demonstrated this. Our standard speaks of the nation, and appeals to the patriotic in men. Their standard represented the family and addressed itself to domestic pride and passion. It is well to remember, however, that the primary purpose of these Old Testament symbols is the impression of spiritual truths. And the lesson in this arranging of regiments is the one of being able to declare our spiritual genealogy, and our religious standard.<\/p>\n

Every Israelite, when he was polled, was put in position to declare his paternity and point unmistakably to his standard; and no Christians should be satisfied until they can say with John, Now are we the sons of God,<\/em> because we have discovered that the Spirit Himself beareth witness with our spirit that we are the sons of God.<\/em> And no standard should ever be accepted as sufficient other than that which has been set up for us in the Word. Long ago God said, Behold I will lift up Mine hand to the Gentiles, and set up My standard to the people,<\/em> and in Christ Jesus He has accomplished that; and every one of us ought to be able to say with C. H. M., Our theology is the Bible; our church organization is the one Body, formed by the presence of the Holy Ghost, and united to the living and exalted Head in the Heavens. To contend for anything less than this is entirely below the mark of a true spiritual warrior.<\/p>\n

Chapters three and four contain the appointment of the Priests. When Moses numbered the people, the Levites after the tribe of their fathers were not numbered (Num 1:47<\/em><\/span><\/em>).<\/em> God had for them a particular place in the army, and a peculiar part to take in this onward march. Their place was roundabout the tabernacle, at the center of the host, and their office was the charge of all the vessels thereof, and over all the things that belonged to it. They were to bear the tabernacle, to minister in the tabernacle, to encamp roundabout it; to take it down when they were ready to set forth; and when the army halted in a new place, they were to set it up (chap. 2). <\/em>In one sense they were not soldiers; in another they were the very captains and leaders of Jehovahs army. Their men from twenty to fifty were not armed and made ready for the shedding of blood, but they were set in charge of that symbol of Jehovahs presence without which Israels overthrow would have been instantaneous, and Israels defeat effectual. The worlds most holy men have always been, will always remain, its best warriors. The Sunday School teachers of the land fight the battles that make for peace more effectually than the nations constabulary; while the ministers of the Gospel, together with all their confederatesconscientious laymenput more things to rights and keep the peace better than the police force of all towns and cities. Every believer is a priest unto God. We should be profoundly impressed with the position we occupy in the great army which is fighting for a better civilization, and with the responsibility that rests upon us in the bringing in of a reign of righteousness.<\/p>\n

Chapters five to nine, we have said, relate themselves to the establishment of army regulations.<\/strong> They impose purity of life upon every member who remains in the camp; they require restitution of any property falsely appropriated; they insist upon the strictest integrity of the home-life, and they declare the vows, offerings, and ceremonies suited to impress the necessity of the keeping of all these commands. In this there are two suggestions for the present time, namely, the place that discipline has in a well-organized army and the prominence it ought to be given in the true Church of God. That modern custom of making a hero of every man who smells the smoke of battle, and the complimentary one of excoriating every moral teacher who insists that even men of war are amenable to the civilities of life and ought to be compelled to regard them, has filled the ranks of too many standing armies with immoral men and swung public opinion too far into line with that servile press which indulges the habit of condoning, yea, even of commending, an army code that makes for criminal culture.<\/p>\n

Sometime ago I went, in company with a veteran of 61 to 66, to hold a little service at the grave of two of his comrades. On our way we met another veteran of that bloody war, and as we looked into his bloated face, and listened to his drunken words, this clean, sober, Christian ex-soldier uttered some things about the necessity of better discipline in the army that were worthy of repetition, and ought to be heard by those officials who have it in their power to aid the young men of our present army to keep the commandments of God; but who too often lead them by example and precept to an utter repudiation of the same.<\/p>\n

But the Church of God is Jehovahs army, and if we expect civilities from the unregenerate, we have a right to demand righteousness of the professedly redeemed. Much as discipline did for the purity and power of Israel, if rightly employed, it would accomplish even more for the purity and power of the present organized body of believers. Baron Stowe, a long time Bostons model pastor, in his Memoirs says, touching the importance of strict discipline, A church cannot prosper that connives at sin in its members; and that charity which shrinks from plain, faithful dealing with offenders, is false charity, and deeply injurious. A straightforward course in discipline, in accordance with the rules laid down by the Saviour, is the only one that will insure His approbation. Any serious student of the Scriptures must be often and profoundly impressed with the parallelisms, and even perfect agreements, of the Old Testament teachings with those of the New. Touching discipline, the Lord said unto Joshua,<\/p>\n

Israel hath sinned, and they have also transgressed My covenant, which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff.<\/em><\/p>\n

Therefore the Children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed thing from among you (Jos 7:11-12<\/em><\/span>).<\/em><\/p>\n

When Paul found in the Corinthian Church a similar condition of transgression, he wrote,<\/p>\n

But now I have written unto you not to keep company, if any man that is called a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. * * Therefore put away from among yourselves that wicked person (1Co 5:11<\/em><\/span><\/em> f).<\/em><\/p>\n

MARCH<\/strong><\/p>\n

The tenth chapter and thirty-third verse sets our organized army into motion. And they departed from the mount of the Lord, three days journey. <\/em>Touching this march there are three things suggested by the Scripture, each of which is of the utmost importance.<\/p>\n

First of all it was begun at Gods signal.<\/strong><\/p>\n

And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony.<\/em><\/p>\n

And the Children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran.<\/p>\n

And they first took their journey according to the commandment of the Lord, by the hand of Moses (Num 10:11-13<\/em><\/span>).<\/em><\/p>\n

Going back to the beginning of this tenth chapter you will find that the priests were to assemble the armies with the silver trumpets. A single blast called together the princesheads of the thousands of Israel. When they blew an alarm, the camps that lay on the East went forward. A second alarm summoned the camps from the South, and an additional blast brought the congregation together. The same God at whose signal Israel was to march, speaks in trumpet tones by His Spirit, and through the Word, to the present Church militant. When whole congregations go sadly wrong, much of the trouble will be found with the men whose business it is to. use the silver trumpet, and thereby voice the mind of God. Too many preachers have been snubbed into silence or cowed to uncertain sounds. The silver trumpets through which they ought to call the people to battle have been plugged up with gold pieces, and in all too many instances they are afraid to blow an alarm, calling to the camps that lie on the East, lest when they sound the second, those that lie on the South should refuse to respond.<\/p>\n

Joseph Parker suggests that when ministers become the trumpeters of society again, there will be a mighty awakening in the whole nation. In Italy they have a saying to this effect, There has never been a revolution in Europe without a Monk at the bottom of it. And when the ministers of the Gospel of Jesus Christ faithfully fill up their offices, there will never be a division of Gods army, marching Canaan-ward, without a preacher at the head of it; and he will not be a man who has accommodated himself to the cry of the times in which we live Prophesy not unto us right things, speak unto us smooth things, prophesy deceits,<\/em> but rather one who will sound the alarm of Divine command, and whose word will be to the people, Gods signal. Every element of success enters into that assurance which comes from a conviction that one is marching according to the Divine command. The reason why public opinion, almost insuperable obstacles, and even royal counsellors, could not turn Joan of Arc from her purpose, existed in the fact that she kept hearing a voice saying, Daughter of God, go on, go on! And if we will listen, there is a voice behind us saying, This is the way, walk ye in it.<\/em><\/p>\n

In this march Gods leadership was sought.<\/p>\n

And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee.<\/em><\/p>\n

And when it rested he said, Return, O Lord, unto the many thousands of Israel (Num 10:33<\/em><\/span>).<\/em><\/p>\n

There is a simplicity and a sincerity in that prayer which is truly refreshing. There are plenty of men who consult their circumstances; who take into account all the factors that can affect the march of life, and who try to keep as their constant guide a well-balanced intellect; but Moses preferred God. He esteemed His presence above all favorable conditions, and above the highest human judgment. And the man who rises up in the morning, offering his prayer to God to be guided for that day, and who, when he lies down at night, prays again, Return, O Lord, unto me, and watch over my slumber, <\/em>is the man who has no occasion to fear because even the fiercest foe will fall before him.<\/p>\n

Lewis Albert Banks says that about the year 1600 a man by the name of Heddinger was chaplain to the Duke of Wartenberg. The Duke was a wayward, wicked man. Heddinger was one of these genuine, faithful souls like John the Baptist who would stand for the right and God. He rebuked the Duke for his great sins. This terribly enraged his Honor, and he sent for the brave chaplain thinking to punish him. Heddinger came from his closet of prayer with his face beaming. The Duke, seeing the shine in every feature, realized that he was enjoying the actual presence of the Lord, and after putting to him the question, Why did you not come alone? sent him away unharmed. Ah, beloved, whether we be on the march or at rest; whether we be fighting the battles of life or enjoying its victories; whether we be proclaiming the truth or are on trial for having taught it, we have no business being alone, for we seek the Divine presence. The Lord will lead us in the march and lift over us His banner when we lie down to rest.<\/p>\n

Nor can one follow this march without being impressed with the fact that God was guiding His people Canaan-ward. By consulting a good map you will see that the line from Sinai to Kadesh-Barnea was as direct as the lay of the land made possible. God never takes men by circuitous routes. These come in consequence of leaving the straight and narrow way for the more attractive but uncertain one of by-path meadow. Had they remained faithful to Divine leadership, forty days would have brought the whole company into Canaan. But when, through the discouragement of false reporters, they turned southward, putting their backs to God, they plunged into the wilderness fox a wandering of forty years, and even worse, to perish there without ever seeing the Land of Promise. What a lesson here for us! There is a sense in which every man determines his own destiny. It is within our power to trust to Divine leadership and enjoy it, and it is equally within our power to mistrust it, and lose it. One commenting upon this says, Israel declared that God had brought them into the wilderness to die there; and He took them at their word. Joshua and Caleb declared that He was able to bring them into the land, and He took them at their word. According to your faith be it unto you.<\/em><\/p>\n

<\/span>MURMURING<\/strong><\/p>\n

The eleventh chapter sounds for us a sad note. There the people fall to petty complaints and criticisms. And when the people complained.<\/em> There are those who can complain without occasion. Criticism is the cheapest of intellectual commodities. And yet the critic always has a reason for his complaint, and however he may seek to hide the real cause, God is an expert in uncovering it. Here He lays it to the mixed multitude that was among themthey fell a lusting. That mixed multitude (or great mixture is the word in the original) consisted of Egyptians and others who had come out of Egypt with Israel, and whose Egyptian tastes were not being satisfied by enforced marches, holy services and manna from on High. It is a good thing to get Israel out of Egypt, to get the Church of God out of the world; but it is an essential thing also to get Egypt out of Israel, the unregenerate out of the Church of God, for if you do not they will fall a lusting, and the first complaint they will make is touching the food divinely provided for them. The Gospel of Jesus ChristGods provided mannanever did satisfy an unregenerate man, and it never will. What he wants is the cucumbers, and the melons, and the leeks, and the onions, and the garlick. Yes, even the garlick of the world; and when you set before him manna, he insists that his soul is dried away.<\/p>\n

I went to talk with a mother about her little daughters uniting with the church. She told me that she was opposed to it; and when I asked her why, she boldly replied that she united with the church herself when she was young, and thereby denied herself all the pleasures of the world. She had never ceased to regret it, and she proposed to save her girl from a similar experience. A lusting for the cucumbers, and the melons, and the leeks, and the onions, and the garlick! If such is ones feeling, just as well go back to the world! It does not make an Egyptian an Israelite to go over into that camp, and it does not make an unregenerate man a Christian because you write his name on the church book.<\/p>\n

This spirit of criticism spread to the officials and leaders. And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married.<\/em> Their complaint was slightly different from that of the mixed multitude, but directed against the same man.<\/p>\n

From the complaint of these leading officials the trouble spread, and when the ten spies rendered their report of the land which God had promised, the whole congregation broke into revolt. That was the opportunity that Korah and Dathan and Abiram and On took advantage of.<\/p>\n

And they rose up before Moses, with certain of the Children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown.<\/em><\/p>\n

And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them; wherefore then lift ye up yourselves above the congregation of the Lord? (Num 16:2-3<\/em><\/span>).<\/em><\/p>\n

Here is the new complaint of the critics! Moses is domineering; his administration is that of a one-man power. He has not given sufficient attention to the princes of the assembly, and to the chief members of the congregation.<\/p>\n

This is no ancient story. From that hour until this, the Church of God, whether in the form of Israel or that of the body of baptized believers, has experienced the same rebellion with the same reasons assigned. In Pauls day the Church at Corinth had to be counselled by the great Apostle and the members thereof reminded that they were of one body. The feet are enjoined not to complain of the hands, and the ear not to criticise the eye, and the eye not to envy the hand, nor yet the head the feet, that there should be no schism in the body, since when one member suffers, all the members suffer with it, and when one member is honored all the members should rejoice with it. In our own day the chief men have sometimes set aside the servant of God. Dr. Jonathan Edwards, once a man of the highest education and personal culture, honored by the members of his profession for his spirituality, and for the success that had attended his ministry, was set aside because he interfered with the Egyptian desires of the children of certain chief men of his congregation. Years ago, in New York, Americas most famous pastor and preacher, after passing through a series of sicknesses and bereavements in his family, came to the thirtieth anniversary of his pastorate to find himself retired from office by a few of the officials of the church who were influential. His reinstatement by the body at large came too late to save him from the collapse that attended this severe experience. A New York correspondent, writing of this, said, Such action makes every pastor in New York City feel sick at heart.<\/p>\n

Attend to the way Moses met this! If the ministers of the present time learned his way, their course would be a more courageous one and their burdens better borne. Then Moses and Aaron fell on their faces before all the assembly of the congregation of the Children of Israel<\/em> (Num 14:5<\/em><\/span><\/em>).<\/em> That is the way he met the first rebellion. When the rebellion of Korah came, it is written, And when Moses heard it, he fell upon his face<\/em>. And he spake unto Korah and unto all his company, saying, Even to morrow the Lord will show who are His<\/em> (Num 16:4-5<\/em><\/span><\/em>).<\/em> We may suggest here, prayer to God, the best possible reply to complaints and criticisms. If one has been guilty of that charged against him, such prayer will bring him to a knowledge of his guilt and give him an opportunity to correct it; and if he has not been guilty, such prayer will cause God to lift him up and establish his going, and put into his mouth a song.<\/p>\n

Constantine the Great was one day looking at some statues of famed persons, and noting that they were all in standing position, he said, When mine is made Id like it in kneeling posture, for it is by going down before God I have risen to any eminence. Moses has taught us how to conquer all complaint, and all criticism, and come off victorious by falling on our faces and waiting until God shows who are His.<\/p>\n

<\/span>MERCY<\/strong><\/p>\n

The conclusion of this study presents a precious thought; in the midst of judgment, mercy appears.<\/p>\n

At Moses intercession, God removes His hand. Every time there is a rebellion, and judgment is visited upon the people, Moses appears as intercessor, and when the people fell to lusting for the leeks, and the onions of Egypt, Moses cried unto God, Wherefore hast Thou afflicted Thy servant? and wherefore have I not found favour in Thy sight, that Thou layest the burden of all this people upon me? <\/em>Their cries were the anguish of his soul! When Miriam and Aaron were in sedition against their brother, it was Moses who interceded, saying, Heal her now, O God, I beseech Thee.<\/em> And when the whole congregation lifted up their voices of murmuring at the report of the spies, Moses was on his face again in such an intercessory prayer as you could scarce find on another page of sacred Scripture. He was ready to die himself, if they could not be delivered and when Korah and his company attempted his overthrow, he plead with God until the plague was stayed. Therein is an example for every true Christian man.<\/p>\n

Dearly beloved, avenge not yourselves, but rather give place unto wrath, for it is written, Vengeance is Mine; I will repay, saith the Lord;<\/em><\/p>\n

Therefore if thine enemy hunger, feed him; if he thirst, give him drink. * *<\/p>\n

Be not overcome of evil, but overcome evil with good.<\/p>\n

This is what Christ said,<\/p>\n

Love your enemies, bless them that curse you; do good to them that hate you, and pray for them which despite fully use you and persecute you, that you may be the children of your Father which is in Heaven (Mat 5:44-45<\/em><\/span><\/em>).<\/em><\/p>\n

The richest symbol of Gods mercy is seen in this nineteenth chapterthe red heifer! She was preeminently the type of Gods provision against the defilement of the wilderness experience. She prefigured the death of Christ as the purification for sin and contained the promise of Gods mercy toward all men, however dreadful their rebellion or deep their stains. Who can read this nineteenth chapter and remember how this offering of the red heifer covers the most grievous sin of man without seeing how great is Gods mercy, and how Divine is His example. Henry Van Dyke says, When we see God forgiving all men who have sinned against Him, sparing them in his mercy, * * let us take the gracious lesson of forgiveness to our hearts. Why should we hate like Satan when we may forgive like God? Why should we cherish malice, envy, and all uncharitableness in our breasts? I know that some people use us despitefully and show themselves our enemies, but why should we fill our hearts with their bitterness and inflame our wounds with their poison? This world is too sweet and fair to darken it with the clouds of anger. This life is too short and precious to waste it in bearing that heaviest of all burdens, a grudge.<\/p>\n

And you will see in this nineteenth chapter, also, a new emphasis laid upon the necessity of personal purity. The red heifer was provided for cleansing, and God imposed it upon the cleansed to keep themselves unspotted from the world. That is the major part of true religion to this day, to keep onesself unspotted from the world. This whole chapter is Gods attempt to so provide us with the blood of the slain, and surround us with the cleansing ceremonies, that we may be able to resist the floods of defilement that flow on every side. Realizing, as we must realize, the beauty and blessedness of a holy life, we can enter into a keen appreciation of that most beautiful beatitude, and sing with John Keble: <\/p>\n

Blest are the pure in heart,<\/p>\n

For they shall see their God:<\/p>\n

The secret of the Lord is theirs;<\/p>\n

Their soul is Christs abode.<\/p>\n

The Lord, who left the heavens,<\/p>\n

Our life and peace to bring,<\/p>\n

To dwell in lowliness with men,<\/p>\n

Their pattern and their King.<\/p>\n

Still to the lowly soul <\/p>\n

He doth Himself impart,<\/p>\n

And for His dwelling and His throne <\/p>\n

Chooseth the pure in heart.<\/p>\n

Lord, we Thy presence seek;<\/p>\n

May ours this blessing be;<\/p>\n

Oh, give the pure and lowly heart,<\/p>\n

A temple meet for Thee.<\/p>\n

Fuente: The Bible of the Expositor and the Evangelist by Riley<\/b><\/i><\/h4>\n

THE VOW OF THE NAZARITE, OR ACCEPTABLE CONSECRATION TO GOD<\/p>\n

(Num. 6:1-8<\/span><\/em>)<\/p>\n

The previous chapter has provided for the exclusion from the pale of Gods people of certain forms of guilt and defilement. The present one offers an opening to that zeal for God which, not content with observing what is obligatory, seeks for higher and stricter modes of self-dedication. Thus the law of the Nazarite is appropriately added to other enactments which concern the sanctity of the holy nation. That sanctity found its highest expression in the Nazarite vow, which was the voluntary adoption for a time of obligations resembling, and indeed in some particulars exceeding, those under which the priests were placed.Speakers Comm<\/em>.<\/p>\n

Nazarite, or more properly, Nazirite (Heb. from to separate<\/em>), signifies a separated one, then; one consecrated, especially by a vow.<\/p>\n

From the mode in which the law is introduced in Num. 6:2<\/span>, it is evident that Nazaritism was not a new institution, but was already familiar to the people. Moses appears to have done no more than ordain such regulations for the vow of the Nazarite of days, as brought it under the cognizance of the priest, and into harmony with the general system of religious observance. It is doubted, in regard to Nazaritism in general, whether it was of native or foreign origin. Winer justly observes that the points of resemblance between the Nazarite vow and heathen customs are too fragmentary and indefinite to furnish a safe foundation for an argument in favour of a foreign origin for the former.<\/p>\n

Nazarites were of two kinds, and were styled respectively, Nazarites of days, and perpetual Nazarites. The former took the vow only for a limited and specified time. The Sacred Scriptures are silent as to the length of time for which the vow was taken. According to Nazir<\/em>, the usual time was thirty days, but double vows for sixty days, and treble vows for a hundred days, were sometimes made. Of perpetual Nazarites, three are mentioned in the Scriptures: Sampson, Samuel, and John the Baptist. The laws which are laid down in this chapter apply to those who were Nazarites for a limited period only, not to those who were Nazarites for life.<\/p>\n

On the moral significance of Nazaritism we cannot do better than transcribe the remarks of the Rev. S. Clark, M.A., in Smiths Dict. of the Bible<\/em>. The meaning of the Nazarite vow has been regarded in different lights. Some consider it as a symbolical expression of the Divine nature working in man, and deny that it involved anything of a strictly ascetic character; others see in it the principle of stoicism, and imagine that it was intended to cultivate, and bear witness for, the sovereignty of the will over the lower tendencies of human nature: while some regard it wholly in the light of the sacrifice of the person to God Philo has taken the deeper view of the subject. According to him the Nazarite did not sacrifice merely his possessions, but his person, and the act of sacrifice was to be performed in the completest manner. The outward observances enjoined upon him were to be the genuine expressions of his spiritual devotion. To represent spotless purity within, he was to shun defilement from the dead, at the expense even of the obligation of the closest family ties. As no spiritual state or act can be signified by any single symbol, he was to identify himself with each one of the three victims which he had to offer as often as he broke his vow by accidental pollution, or when the period of his vow came to an end. He was to realise in himself the ideas of the whole burnt-offering, the sin-offering, and the peace-offering. That no mistake might be made in regard to the three sacrifices being shadows of one and the same substance, it was ordained that the victims should be individuals of one and the same species of animal. The shorn hair was put on the fire of the altar in order that, although the Divine law did not permit the offering of human blood, something might be offered up actually a portion of his own person. That the Nazarite vow was essentially a sacrifice of the person to the Lord is obviously in accordance with the terms of the Law (Num. 6:2<\/span>). In the old dispensation it may have answered to that living sacrifice, holy, acceptable unto God, which the believer is now called upon to make. As the Nazarite was a witness for the straitness of the Law, as distinguished from the freedom of the Gospel, his sacrifice of himself was submission to the letter of a rule. Its outward manifestations were restraints and eccentricities. The man was separated from his brethren that he might be peculiarly devoted to the Lord. This was consistent with the purpose of Divine wisdom for the time for which it was ordained. Wisdom, we are told, was justified of her child in the life of the great Nazarite who preached the baptism of repentance when the Law was about to give way to the Gospel. Amongst those born of women, no greater than he had arisen, but he that is least in the kingdom of heaven is greater than he. The sacrifice which the believer now makes of himself is not to cut him off from his brethren, but to unite him more closely with them; not to subject him to an outward bond, but to confirm him in the liberty with which Christ has made him free. It is not without significance that wine under the Law was strictly forbidden to the priest who was engaged in the service of the sanctuary, and to the few whom the Nazarite vow bound to the special service of the Lord; while in the Church of Christ it is consecrated for the use of every believer to whom the command has come, drink ye all of this. Confining our attention to the first eight verses, we have in them an illustration of acceptable consecration to God. Acceptable personal consecration to God is characterised by<\/em><\/p>\n

I. Voluntariness.<\/strong><\/p>\n

The self-consecration of the Nazarite was entirely spontaneous. It is true that Samson, Samuel, and John the Baptist, were dedicated to the Lord as perpetual Nazarites by their parents previous to their birth. But as a rule, the vow was voluntarily assumed. In the legislation recorded in this chapter it is regarded as the free act of the individual. Our self-consecration to God must be willing and hearty, or it will not be accepted by Him. The strictest obedience, which is begotten of fear; the most careful performance of religious duties, which is not hearty; the most diligent service, which is not free, is regarded as worthless in the sight of God. To be accepted by God, we must serve Him with a perfect heart and with a willing mind. The service of the slave or of the hireling, He rejects; but the free consecration of the heart and life to Him is an offering with which He is well pleased (a)<\/em>.<\/p>\n

II. Completeness.<\/strong><\/p>\n

The Nazarite dedicated himself wholly to God. This is symbolised especially by the uncut hair, which is spoken of in Num. 6:7<\/span> as the diadem of God upon his head. The consecration of the Nazarite culminated in his uncut hair. The free growth of the hair, unhindered by the hand of man, was the symbol of strength and abundant vitality (cf. 2Sa. 14:25-26<\/span>). Hence in the Nazarite it proclaimed the fact that he had dedicated himself wholly, with all his powers, to the service of God. Our consecration to God must be unreserved to be acceptable. Divided allegiance is no allegiance. Ye cannot serve God and mammon. Whole-heartedness is indispensable to true allegiance to any person or to any cause. Divided service God rejects. He claims us entirely. He requires our supreme affection. The throne of our being must be freely given to Him, or our consecration will not be accepted by Him. When our whole self is given to God, we shall keep back nothing else from Him. May the God of peace Himself sanctify you wholly, etc. (1Th. 5:23<\/span>). (b)<\/em><\/p>\n

III. Subordination of sensual enjoyments.<\/strong><\/p>\n

The Nazarite was to abstain entirely from wine and intoxicating drink. He was neither to eat nor to drink of anything prepared from the vine, from the kernel even to the husk. This was to represent his abstinence from every gratification of the senses, which would in any way impair the holiness of his soul. This entire abstinence from the products of the vine is not a law for Christians. It is never represented as such in the Sacred Scriptures. The Nazarite was free to drink wine when the period of his separation was ended. But it is<\/em> a law of the Christian life, that the sensual must ever and in all things be subordinated to the spiritual. Sensual appetites must not lord it over spiritual aspirations. Our animal passions must be controlled by moral principles. Everything which tends to weaken or becloud our souls vision, to blunt our susceptibility to spiritual impressions and impulses, to interrupt our conscious communion with God, or to deprive us of spiritual purity and power, we are bound to abstain from. Abstain from fleshly lusts, which war against the soul. Walk in the Spirit, and ye shall not fulfil the lust of the flesh. (c)<\/em><\/p>\n

IV. Separation from all moral evil.<\/strong><\/p>\n

Because the Nazarite was holy to the Lord during the whole period of his consecration, he was to approach no dead person during that time, not even to defile himself for his parents, or his brothers and sisters, when they died, according to the law laid down for the high priest in Lev. 21:11<\/span>. Consequently, as a matter of course, he was to guard most scrupulously against other defilements, not only like ordinary Israelites, but also like the priests.Keil and Del<\/em>. The people of God must abstain from every form of evil. Jesus Christ was holy, harmless, undefiled, separate from sinners, even while he received sinners and ate with them. A similar separation is required from His followers. I pray not that Thou shouldst take them out of the world, but that Thou shouldest keep them from the evil. Come out from among them, and be ye separate, saith the Lord, and touch not anything unclean, and I will receive you, etc. Ye that love the Lord hate evil. By your consecration you are holy unto the Lord, therefore shun utterly all sin whatsoever, (d)<\/em><\/p>\n

Do these characteristics of acceptable personal consecration to God mark our lives?<\/p>\n

ILLUSTRATIONS<\/em><\/p>\n

(a)<\/em> Personal devotion to the Lord Jesus Christ has distinguished the saints of all churches, and of all countries. They have acknowledged that they were not their own, but His. They have renounced, for His sake, all private interests, and all personal aims. They have lived, and worked, and suffered, and died for Him. They have been the slaves of ChristHis slaves, not because their spirit was crushed by a tyrannical authority which they had no power or courage to resist, but because His Divine majesty, His infinite love for them, and the glory of His personal perfection kindled their imagination, commanded the homage of their conscience, and won their hearts. They were His slaves, but they found in His service a larger freedom than they had known before they accepted the Lord Jesus Christ as their Mister; and, with the larger freedom, there came a fuller life and a nobler joy.<\/p>\n

The act of consecration is an act of the will. It is a voluntary surrender of the life to Christ, a yielding to His claims as our rightful Owner. But His Ownership belongs to the moral and spiritual order, and is ultimately asserted in His personal ascendancy over the whole moral and spiritual life of those who are His. Consecration is an indispensable condition of holiness, for it is a free consent to belong to Christ, and not to ourselves; but where there is personal devotion to Christ, Christ is not merely accepted by the will as the Lord and Owner of life, He is enthroned over all the forces of our moral and spiritual nature.R. W. Dale, D.D<\/em>.<\/p>\n

(b)<\/em> It is related of the missionary, Henry Martyn, that, when at college, he never lost an hour; but then every moment was spent in seeking honour for himself. When, however, he had obtained the highest honours, he was disappointed in finding that he had grasped a shadow. A friend told him one day that he ought to attend to his studies not to obtain the praise of men, but that he might be better fitted to promote the glory of God. He thought such a demand very strange, and when his sister spoke to him on the subject, and begged him to give his heart to God, he did not like to listen to her, because he felt that he would have to give up many things if he became religious. At length, however, a great change came over hima change of heart; and he resolved to seek first the kingdom of God. His prospects were every day becoming brighter and brighter; but the love of God had entered his heart, and he was enabled to conquer his ambition and love of fame. He became a minister of the Gospel, and was greatly esteemed for his learning and amiable manners. He began now, more than ever, to feel that he was not his own, and therefore that he must not live to himself; and although he might have risen to posts of distinction in his native land, he chose rather to be a missionary to the heathen. He sacrificed home, friendship, worldly comfort, health, earthly love, and last of all life itself, that he might tell the heathen of the true God, and of the Lord Jesus Christ, who died to save sinners; for, as he said, he could not endure life if Jesus were not glorified. He left all that he might follow Jesus. He felt that it was what God required of him, and he acted in the spirit of his Divine Master, who gave Himself for the sins of the world.Sunday School Teacher<\/em>.<\/p>\n

(c)<\/em> Stimulants, like wine, inflame the senses, and through them set the imagination and feelings on fire; and the law of our spiritual being is that which begins with the flesh, sensualizes the spiritwhereas that which commences in the region of the spirit, spiritualizes the senses, in which it subsequently stirs emotiom. But the misfortune is that men mistake this law of their emotions; and the fatal error is, when having found spiritual feelings existing in connection, and associated with fleshly sensations, men expect by the mere irritation of the emotions of the frame to reproduce those high and glorious feelings The worst case of all occurs in the department of the affections. That which begins in the heart ennobles the whole animal being, but that which begins in the inferior departments of our beings is the most entire degradation and sensualizing of the soul.<\/p>\n

Wine is but a specimen of a class of stimulants. All that begins from without<\/em> belongs to the same class. The stimulus may be afforded by almost any enjoyment of the senses. Drunkenness may come from anything wherein is excess; from over-indulgence in society, in pleasure in music, and in the delight of listening to oratory, nay, even from the excitement of sermons and religious meetings. The prophet tells us of those who are drunken, and not with wine. This is what we want: we want the vision of a calmer and simpler Beauty, to tranquillize us in the midst of artificial tasteswe want the draught of a purer spring to cool the flame of our excited life; we want, in other words the Spirit of the Life of Christ, simple, natural, with power to calm and soothe the feelings which it rouses: the fulness of the Spirit which can never intoxicate.F. W. Robertson, M.A<\/em>.<\/p>\n

(d)<\/em> Christ had His power in the fact that He carried the impression of His separateness from the world and His superiority to it. He was no ascetic, His separation no contrived and prescribed separation, but was only the more real and radical that it was the very instinct or first impulse of His character. He could say, The prince of this world cometh, and hath nothing in Me; counting the bad kingdom to be only a paste-board affair, whose laws and ways were but a vain show, that He could not even so much as feet. This, now, is what we want, such a fulness of Divine participation, that we shall not require to be always shutting off the world by prescribed denials, but shall draw off from it naturally, because we are not of it. A true Christian, one who is deep enough in the godly life to have his affinities with God, will infallibly become a separated being. The instinct of holiness will draw him apart into a singular, superior, hidden life with God.<\/p>\n

It is not conformity that we want; it is not being able to beat the world in its own way, but it is to stand apart from it, and produce the impression of a separated life; this it is, and this only, that yields any proper sense of the true Christian power. It is not the being popular that makes one a help to religion, no holy man was ever truly a popular character. Even Christ Himself, bringing the Divine beauty into the world, profoundly disturbed the quiet of men by His very perfections. All really bad men, adhering to their sin, hated Him, and their animosity was finally raised to such a pitch, that they crucified Him. And what does He say, turning to His disciples, but this very thing, The servant is not greater than his lord; if they have persecuted me, they will persecute you. I have chosen you out of the world, therefore<\/em> the world hateth you. We are certainly not to make a merit of being hated, for the worst and most wicked men can do that; as little are we to make a merit of popularity and being even with the world in its ways. There is no just mode of life, no true holiness, or fruit of holy living, if we do not carry the conviction, by our self-denial, our sobriety in the matter of show, and our withholding from all that indicates being under the world, that we are in a life separated to God, Therefore His great call isCome out from among them, and be ye separate, and touch not the unclean thing, and ye shall be my sons and daughters, saith the Lord Almighty. And there is a most profound philosophy in this. If we are to impress the world we must be separate from sinners, even as Christ our Master was, or at least, according to our human degree, as being in His Spirit. The great difficulty is, that we think to impress the world, standing on the worlds own level and asking its approbation. We conform too easily and with too much appetite. We are all the while touching the unclean thingbowing down to it, accept-its law, eager to be found approved in it. God therefore calls us away. Oh, that we could take our lesson here, and plan our life, order our pursuits, choose our relaxations, prepare our families, so as to be truly with Christ, and so, in fact, that we ourselves can say, each for himself, The prince of this world cometh, and hath nothing in me,H. Bushnell, D.D<\/em>.<\/p>\n

THE INVOLUNTARY DEFILEMENT OF THE NAZARITE, OR SIN IN THE CONSECRATED<\/p>\n

(Num. 6:9-12<\/span><\/em>)<\/p>\n

Provision is here made for cases in which the Nazarite involuntarily contracted defilement, by reason of a person dying suddenly by him. He was to go through the ordinary process of purification commanded for others; he was also to offer a trespass-offering as having sinned through ignorance, in the holy things of the Lord; his head was to be shaved, and he was to begin the days of his separation over again. We have, then, in this section
First: A recognition of the fact that man may die suddenly and unexpectedly<\/em>. If any man die very suddenly by him. It is here implied that death may seize a man so quickly and so entirely without any sign of his approach, that the most zealous and watchful Nazarite may be unable to avoid defilement from the dead body. While death sometimes approaches his victims with measured steps and slow, at other times he smites them with the suddenness and rapidity of a lightning-flash. He arrests not only the aged and the weak, but the young and the strong also. In the case even of the healthy and vigorous, and apparently secure, frequently there is but a step between them and death. Wise and blessed are they to whom even sudden death is great gain! (a)<\/em><\/p>\n

Second: An illustration of the truth that a good man may fall into sin, and of the consequences of such sin<\/em>. The case which is here legislated for is that of defilement which is quite involuntary, and, as we should say, accidental. It is a figure of the involuntary sins of good men, sins of infirmity, sins into which they are suddenly surprised, faults by which they are overtaken. In our present state we are exposed to subtle Satanic temptations; currents of evil influence, which are both insidious and strong, bear frequently upon us; we are in danger of being taken in an unguarded moment, and surprised into sin. We have heard how suddenly the storm sweeps down upon certain lakes. One moment all is calm, and in another the loosened wind lashes the slumbering waters into waves and billows, as if the storm-spirit had been looking on from some rift of the hills, and watching for an opportunity of plaguing the unsuspecting lake. So is it with men who are overtaken in a fault. They are apt to imagine that momentary quiet means permanent rest, and when they resign their weapons, the enemy leaps upon them fiercely. You were going quietly on your way, thinking no evil, suddenly temptation, for which you were not prepared, presented itself, and before you knew where you were, you were in the dust, fallen. It is sins of this class, class in men of sincere piety, which are illustrated in the text. It is here suggested<\/p>\n

I. That such sins defile and dishonour good men.<\/strong><\/p>\n

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. The head is mentioned as defiled not because uncleanness was specially retained in the hair; but because the consecration of his God was upon his head. His unshorn hair was the mark of his self-dedication to God. He himself, as a person thus consecrated, was regarded as impure by reason of his nearness to the dead. If a good man be ensnared by temptation and commit sin, that sin will leave its mark upon his being. We cannot sin under any circumstances without contracting some measure of defilement. Nor can any good man sin without dishonour, even his involuntary sins tarnish and soil the lustre of the diadem of his God upon his head. When Abram sinned through fear, by telling only a half-truth with an intention to deceive Pharaoh, how mean and dishonoured he appeared! As we look upon Pharaoh, the man of the world, rebuking Abram, the man of God, we feel how painfully the latter has humiliated and degraded himself. When the godly man is even suddenly surprised into sin by subtle and strong temptation, he incurs impurity and sad reproach.<\/p>\n

II. That such sins require atonement on the part of good men.<\/strong><\/p>\n

The Nazarite who had unintentionally contracted ceremonial uncleanness was required to bring to the priest a sin-offering and a burnt-offering, as in the case of those who had unclean issues (comp. Num. 6:10-11<\/span>, with Lev. 15:14-15<\/span>). He was also required to bring a trespass-offering, as one who and sinned, through ignorance, in the holy things of the Lord (comp. Num. 6:12<\/span> with Lev. 5:15-16<\/span>). For us in this gospel age the grand offering, which consummates and crowns all previous offerings, has been made: Once in the end of the world hath He appeared to put away sin by the sacrifice of Himself. And if a good man sin by reason of infirmity, or be tripped up and overthrown by temptation almost ere he is aware of it, he must penitently approach unto God through that great sacrifice,must repent of his sin, humbly confess it unto God, and seek forgiveness from Him. (See 1Jn. 1:9<\/span>; 1Jn. 2:1-2<\/span>.)<\/p>\n

III. That such sins involve loss to good men.<\/strong><\/p>\n

The Nazarite who involuntarily was defiled lost time. The former days of his separation were not reckoned unto him: the days that were before shall be lost, because his separation was defiled. He was put back, and required to begin afresh: he shall consecrate unto the Lord the days of his separation. In this we have a striking illustration of a very solemn spiritual truth: a godly man cannot sin under any circumstances without suffering sad lessloss not only of progress, but of spiritual purity, peace, and power. This will account for the very slow progress of many in the Christian course. In an unguarded moment we are led astray, and wander from God and light into sin and darkness. In great mercy He restoreth our soul; but the journey home is sad and sorrowful, and we have lost much of good and gained bitter experience and painful memories. (b)<\/em><\/p>\n

IV. That such sin will be followed by new efforts on the part of good men.<\/strong><\/p>\n

The Nazarite who had unintentionally incurred defilement began again the term of separation which he had vowed unto the Lord. And he shall consecrate unto the Lord the days of his separation. The godly man may fall into sin, but he will not continue therein. He will remember from whence he has fallen, and repent, and do the first works. Though he fall, he shall not be utterly cast down; for the Lord upholdeth him with his hand A just man falleth seven times, and riseth up again. Rejoice not against me, O mine enemy: when I fall I shall arise; when I sit in darkness the Lord shall be a light unto me. There are ever, says Archbishop Trench, goads in the recollection of a better and a nobler past, goading him who has taken up with meaner things and lower, and urging him to reclaim and recover what he has lost; as, to take an extreme instance, it is the Prodigals recollection of the bread enough and to spare in his fathers house, which makes the swines husks, and the famine even among them, so intolerable to him (Luk. 15:17<\/span>; cf. Heb. 10:32<\/span>). And Robertson: In the darkest, wildest, wanderings, a man to whom God has shown His love in Christ is conscious still of the better way. In the very gloom of his remorse, there is an instinctive turning back to God.<\/p>\n

Conclusion.<\/p>\n

1. Let godly men watch and pray lest they be ensnared by temptation and fall into sin<\/em>. Be sober, be vigilant, etc.<\/p>\n

2. Let those who, in an unguarded hour, have fallen into sin be encouraged to return penitently unto God through Jesus Christ<\/em>, Return, thou backsliding Israel, saith the Lord, etc. (Jer. 3:12-15<\/span>). O Israel, return unto the Lord thy God, etc. (Hos. 14:1-7<\/span>).<\/p>\n

ILLUSTRATIONS<\/em><\/p>\n

(a)<\/em> In the midst of life we are in death. Ha<\/em> is the interjection of laughter. Ah<\/em> is an interjection of sorrow; the difference betwixt them is very small, consisting only in the transposition of what is no substantial letter, but a bare aspiration. How quickly, in one minute, in the very turning of a breath, is our mirth changed into mourning! Thus it was with upwards of seventy (mostly females) who were burned to death in the sudden conflagration of the theatre at Richmond, in Virginia. Ah! said the narrator of the dreadful catastrophe, how little thought the fair one, whose curls were adjusted, whose garments, costly and elegant, were disposed so as to produce on the spectator the most impressive effect, that those curls were that same night to be crisped with the devouring flame, and those garments to be denied the service of a winding sheet!Gleanings<\/em>.<\/p>\n

I was meditating yesterday upon death, till I was amazed that it is almost the only subject which is never treated of in conversation further than as a mere uninteresting fact. Were any number of persons intending to embark for a distant, unknown country, of whom some might be called to-morrow, and all must be called soon, would they not, whenever they met as friends and fellow-travellers, be enquiring amongst themselves how each was provided for the journey; what accounts each had heard of the place; the terms of reception; what interest and hopes each had secured, what treasures remitted, what protection insured; and would they not excite each other to despatch what was yet possible to be done, and might to-morrow be irretrievably too late? I think it would sit pleasingly on the mind when a friend was vanished out of this visible world to have such conversations to reflect upon. What astonishing scenes are now opened to the minds of many with whom, a few months ago, we used familiarly and triflingly to converse; with whom we have wasted many an inestimable hour! What clear views have they now of those great and important truths, for which the foolish bustle of this world leaves scarcely any place in the immortal mind.Talbot<\/em>.<\/p>\n

(b)<\/em> A young man was for several months in a backsliding state, which manifested itself in the usual wayof conformity to a fashionable and unholy course of life, and a neglect of the ordinances and institutions of the house of God. During this time he called on a deacon of the church, who was a watchmaker, and asked him to repair his watch. What is the difficulty with your watch? said he It has lost time lately, said the young man. The deacon looked up to him with a steady and significant eye, and said, Havent you lost time lately?<\/em> These few words brought the backslider to repentance, to the Church, and to duty.Christian Treasury<\/em>.<\/p>\n

How a single sin tends to modify the history, to check the progress, and to impair the happiness and honour of even a child of God! This was eminently the case with Aaron and Moses. They had spoken unadvisedly with their lips at Massah and Meribah, and therefore God had sworn in His wrath that they should not enter into His rest, that, namely, of the earthly Canaan. One reason why God is more apt to punish His people on earth for sin is, that they are not to be punished for it hereafter. Hence, for the sake of justice and impartiality, He often inflicts upon them severe rebukes even here, while taking little cognizance, seemingly, of the sins of some of His enemies, for whom the wrath of the future is reserved. He forgives His people and yet He takes vengeance on their inventions. Thus Noahs drunkenness was punished by Canaans contempt and Hams unnatural conduct. Thus Davids sin, in the matter of Uriah, was punished by the death of the child of guilt. Thus Lots sin, in choosing to dwell in Sodom, was punished by the vexation he met with there, and by the sins of his family. Thus Peters denial of his Master was punished by that look of Christ which sent a dart of remorse through his soul, and wrung from his eyes those bitter penitential tears. And thus Aaron and Moses, might be said, in a sense, to expiate their sins by a premature and public death. There can be little doubt that God still visits His peoples faults with rods and their sins with chastisements; now by permitting a remorse even greater than their iniquities had deserved; now by allowing their subjection to abuse and calumny fiercer than they are entitled to; now by hiding His countenance from them; now by visiting them with the loss of friends and other painful bereavement; now by breaking their own health, and abridging their days; and now by clouding their death-beds, and depriving them there of all sensible comfort and hope. Many a one wonders bow a great, sincere, and Christian man like Dr. Johnson, should have been so gloomy in his feelings, so terribly afraid of death, so void of peace and joy in believing; but his biographer, Boswell, has, with characteristic honesty and imprudence, explained one cause at least of this, by mentioning a certain sin which did easily beset the philosopher on even to old age, although he struggled against it energetically, and most bitterly deplored its power over him; and were the biographers of other sad-hearted Christians, whose dark diaries are printed, acting with the same downrightness, they might account for much that is at present mysterious in their misery. God will by no means clear the guilty even among His own people; and although all their sins are laid on Christ, and pardoned for His sake at last, it is quite consistent with this that they should be punished here. This dispensation is a merciful, as well as a just one. It tends to check men in courses that might otherwise become habitual and hopeless. And it shows what a fatherly interest God takes in His people, administering to them salutary discipline, and bringing them back to Him by the rod If ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. How happy those who receive all their evil things here!George Gilfillan, M.A<\/em>.<\/p>\n

THE OFFERING OF THE NAZARITE, OR THE SACRIFICE OF THE CONSECRATED<\/p>\n

(Num. 6:13-21<\/span><\/em>)<\/p>\n

In these verses we have the ceremonies to be observed by the Nazarite when the days of his separation were ended. The directions as to the release from consecration are called the law of the Nazarite<\/em> (Num. 6:13<\/span>), because the idea of the Nazarites vows culminated in the sacrificial festival which terminated the consecration, and it was in this that it attained to its fullest manifestation. In these ceremonies we discover illustrations of certain important truths of universal application; to these truths let us direct our attention.<\/p>\n

I. That the lives even of the best of men in the present state are imperfect.<\/strong><\/p>\n

When the Nazarite had successfully fulfilled the days of his separation he could not approach God without a sin-offering. He was required to offer one ewe lamb of the first year without blemish, as an expiation for sins involuntarily committed during the period of consecration. This, though mentioned second in the text, was offered first. 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 workssome 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. When ye shall have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do. When we have done our uttermost and best, we still need an interest in the great sacrifice of the Lord Jesus Christ, (a)<\/em><\/p>\n

II. That our services are acceptable to God only as we give ourselves to Him.<\/strong><\/p>\n

After the sin-offering, the Nazarite was to offer unto the Lord one he lamb of the first year without blemish for a burnt offering. The burnt-offering was an acknowledgment of Gods sovereign claims upon the Nazarite, and a symbol of his surrender of himself, body and soul, to the Lord. So, also, the hair of his head, which had been worn in honour of God, he was to cut off at the door of the tabernacle, and put it into the altar fire which was under the sacrifice of the peace-offerings, thus offering up a portion of his own person in sacrifice to the Lord. The grand meaning and end of all sacrifice is the surrender of ourselves to God. Our most treasured possessions we must give to Him; we must worship Him with our best. Apart from this self-sacrifice all other sacrifices and services are worthless in the sight of God. The worth and efficacy of the death of Jesus Christ as a sacrifice for sin consisted in the entire surrender of Himself to the will of God. And the grand object of that death as set forth by St. Paul on one occasion is, that every man should sacrifice himself to God. He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them and rose again. We are Christs slaves. He purchased us, not to set us free and to make us our own masters, but that we might belong to Him. The rights of a master over a slave appeared to the Apostle to represent the rights of Christ over us The slave has no personal independence. He has to do his masters will. His master determines where he shall live and what he shall do. He works to increase, not his own wealth, but his masters. He has to live for his master, not for himself. The renunciation of all personal objects in the presence of Christ is the precise characteristic of Christian living. Without this self-renunciation all other services and sacrifices are vain in the sight of God. (b)<\/em><\/p>\n

III. That all that is good both in ourselves and in our services is attributable to God.<\/strong><\/p>\n

The Nazarite was also required to offer unto the Lord one ram without blemish for peace-offerings, 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. By reference to Lev. 7:11-12<\/span>, it will be seen that this was offered for a thanksgiving. The Nazarite presented the sacrifice of peace-offerings unto the Lord as an expression of thankfulness to Him for the grace by which he had been enabled to fulfil his vow. Whatever of good there is in us is the result of Divine grace. All holy desires are quickened by Him. Every worthy resolution which we form He inspires within us by His Spirit. The strength for holy living, and diligent working, and patient suffering, He imparts. Every good gift, and every perfect gift, is from above, etc By the grace of God I am what I am. For who maketh thee to differ? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory as if thou hadst not received it? Not unto us, O Lord, not unto us, but unto Thy name give glory, for Thy mercy, and for Thy truths sake.<\/p>\n

IV. That the good man when he has complied with the express requirements of the Divine law will seek for other opportunities of expressing his devotion.<\/strong><\/p>\n

This is the law of the Nazarite who hath vowed his offering unto the Lord for his separation, beside that which his hand shall get, according to the vow which he vowed, so he must do after the law of his separation; that is, says Keil and Del., he had to offer the sacrifices previously mentioned on the ground of his consecration vow. Beyond that he was free to vow anything else according to his ability, to present other sacrificial gifts to the Lord for His sanctuary and His servants, which did not necessarily belong to the vow of the Nazarite, but were frequently added. The fulfilment of even the largest requirements of the Divine law cannot exhaust the devotion of the truly godly soul. He who has truly given himself to the Lord can never give Him enough to satisfy his own desire; where he has given his utmost he would fain give more. Love never puts its own name upon anything. Love has some object, must<\/em> have some object, on whose shrine it lays its every possession. Love, warm, intelligent, growing Love, keeps back nothing from God. Its beaming eyes look upon every treasure with a view of ascertaining its proper relation to the King. Love has endless resources, because it has endless sacrifices. We make a grievous mistake when we say, Such a man must be rich<\/em> because he gives<\/em> so much to the cause of God; he may not be rich in material possessions, but he must be rich in the spirit of self-sacrifice<\/em>. He has a wealthy heart<\/em>, and that<\/em> explains the bounty which astonishes and confounds those who have a princes gold, but a beggars spirit. (c)<\/em><\/p>\n

V. That the good man through the sacrifices by which He approaches God has communion with Him.<\/strong><\/p>\n

Such seems to be the meaning symbolized in that part of the ceremonial for which directions are given in Num. 6:19-20<\/span>. We quote the note of Keil and Del.: When this had been done the priest took the boiled shoulder of the ram, with an unleavened cake and wafer out of the basket, and placed these pieces in the hands of the Nazarite, and waved them before Jehovah. They then became the portion of the priest, in addition to the wave-breast and heave-leg which fell to the priest in the case of every peace-offering (Lev. 7:32-34<\/span>), to set forth the participation of the Lord in the sacrificial meal. But the fact that, in addition to these, the boiled shoulder was given up symbolically to the Lord through the process of waving, together with a cake and wafer, was intended to indicate that the table-fellowship with the Lord, shadowed forth in the sacrificial meal of the peace-offering, took place here in a higher degree; inasmuch as the Lord directed a portion of the Nazarites meal to be handed over to His representatives and servants for them to eat, that he might thus enjoy the blessedness of having fellowship with his God, in accordance with that condition of priestly sanctity into which the Nazarite had entered through the vow that he had made. Through the sacrifice of Jesus Christ, the good man may have the most intimate and blessed communion with God. Jesus saith, I am the way, the truth, and the life: no man cometh unto the Father, but by me. Through Him we have access by one Spirit unto the Father. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, etc. (Heb. 10:19-22<\/span>.) Our fellowship is with the Father, and with His Son Jesus Christ.<\/p>\n

Conclusion<\/p>\n

1. Let us give ourselves unreservedly and heartily to God<\/em>. I beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice, etc.<\/p>\n

2. Let us seek through Christ. to realize close and constant communion with Him<\/em>.<\/p>\n

I would commune with Thee, my God,<\/p>\n

Een to Thy seat I come;<\/p>\n

I leave my joys, I leave my sine,<\/p>\n

And seek in Thee my home.<\/p>\n

I stand upon the mount of God,<\/p>\n

With sunlight in my soul;<\/p>\n

I hear the storms in vales beneath,<\/p>\n

I hear the thunders roll;<\/p>\n

But I am calm with Thee, my God,<\/p>\n

Beneath these glorious skies;<\/p>\n

And to the height of Thine abode,<\/p>\n

Nor storms nor clouds can rise.<\/p>\n

O this is life, and peace, and joy,<\/p>\n

My God, to find Thee so<\/p>\n

Thy face to see, Thy voice to hear,<\/p>\n

And all Thy love to know.<\/p>\n

G. B. Bubier<\/em>.<\/p>\n

ILLUSTRATIONS<\/em><\/p>\n

(a)<\/em> When, because we have accomplished some little work, we count that we may straightway take our ease, and esteem our Well done as already gained, very profitable will be then the warning of the parable (Luk. 17:7-10<\/span>); the example of the hind, who having laboured all day in the field, resumes his labours in the house, and only looks to rest and refresh himself when his master has no further need of his service; good for us that, in the words of the son of Sirach, we learn to wax old in our work (Num. 11:20<\/span>), and, so long as we are here, to see in one task completed but a stepping-stone to another which shall be begun; ever as we have surmounted one hill of labour, perceiving a new one rising above it, and girding ourselves for the surmounting of that as well.Well for us, too, is it to know and to confess that we are not doing God a favour in serving Him, but He the highest favour to us in enabling us to this service; and that He, graciously accepting our work and rewarding it, does this solely out of the freedom and riches of His grace; adding to it a worth which of Itself it does not possess; that there is another footing, that namely of the parable, upon which He might have put allyea, upon which, though He<\/em> does not, yet we<\/em> must evermore put it, so far as is necessary for subduing every motion of pride and vain-glory, every temptation to bring in God as our debtorwhich we evermore are doing, or are on the point of doing.Archbishop Trench<\/em>.<\/p>\n

There is an anecdote of the saintly and learned Archbishop Usher, not unfamiliar to religious readers, which is meant to illustrate his spiritual modesty. It relates bow a friend frequently urged him to write his thoughts on Sanctification, which at length he engaged to do; but, a considerable time elapsing, the performance of his promise was importunately claimed. The Archbishop replied to this purpose: I have not written, and yet I cannot charge myself with a breach of promise, for I began to write; but when I came to treat of the new creature which God formeth by His own Spirit in every regenerate soul, I found so little of it wrought in myself that I could speak of it only as parrots, or by rote, but without the knowledge of what I might have expressed; and, therefore, I durst not presume to proceed any further upon it. Upon this his friend stood amazed to hear such a confession from so grave, holy, and eminent a person. The Archbishop then added: I must tell you, we do not well understand what Sanctification and the new creature are. It is no less than for a man to be brought to an entire resignation of his own will to the will of God; and to live in the offering up of his soul continually in the frames of love, as a whole burnt-offering to Christ; and ch, how many who profess Christianity are unacquainted, experimentally, with this work upon their souls!F. D. Huntington, D.D<\/em>.<\/p>\n

(b)<\/em> It is very possible for Christian men to miss the real extent of the devotion to Himself which is claimed by our Lord, and which, throughout the New Testament, is assumed and implied as the true Christian life. A Christian man may consider that he is at liberty to determine for himself the objects for which he will live, provided he seeks those objects in ways which the ethics of the New Testament do not condemn. He may suppose, for instance, that if he likes he may determine to accumulate a hundred thousand pounds or a quarter of a million, and that the law of Christ simply requires him to carry on his business or profession in a just and honourable manner, and to give a fair proportion of his wealth to the relief of the poor, and the maintenance of various religious societies. Or he may suppose that having set his heart upon rising to a certain social rank, or winning a certain political position, he is quite at liberty to concentrate all his strength on this object, so long as there is nothing dishonest or ignoble in the means which he adopts to secure it. But if there be any truth at all in the Apostles description of us, if in any sense we are the slaves of Christ, there is obviously a fundamental mistake in this conception of the limits of our duty. Our first question must be whether Christ wants us to accumulate a hundred thousand pounds or a quarter of a million; and whether He wants us to win the social rank, or the political power which we have resolved to make our own. A master may often trust his servants to determine for themselves how<\/em> they will get a certain work done, but whether the work shall be done at all or not, is a question which must in all cases be referred to his decision. And when we are choosing an object to live foran object which it may take us many years to achieveit certainly shows a curious conception of the kind of relationship in which we stand to Christ, to imagine that we need not consult Him about the end<\/em> for which we are to live, though we must be careful to employ only those means which He approves. Our life, on this theory, is not given to Christ. We keep it for ourselves. We are not really His<\/em>. We choose the objects to which it shall be devoted. The renunciation of self which He imperatively requires of us is altogether evaded. The Lord Jesus Christ is the Lord of our life in such a sense that it is for Him to determine the objects for which our life shall be spent, as well as the way in which these objects shall be sought. We are in such a sense His servants, that we have no right to do any work but His. If we desire that He should say to us at last, Well done, good and faithful servants, it is clear that whatever we do must be done for Him.R. W. Dale, M.A., D.D<\/em>.<\/p>\n

(c)<\/em> David wanted to make an offering himself, wanted to give vent to the sorrow, dependence, and gratitude of his soul; and a costless sacrifice would not have met this want. It would have been useless to suggest that such a sacrifice would be as good as any other; in itself it might be, but not to him. He felt that the occasion demanded something more, that something more was due both to God and to himself: the offering must be the fruit and form of deep and holy emotions, and to give a gift would be to mock rather than to manifest these emotions. An illustration may be taken from some of the old sacred buildings. You will find them finished with the most circumstantial elegance and minuteness in those concealed portions which are excluded from public view, and which can only be inspected by laborious climbing or groping, a fact explained by saying, that the whole carving and execution was considered as an act of solemn worship and adoration, in which the artist offered up his best faculties to the praise of the Creator. These men of the dark ages, as we love in the pride of our compassion to call them, had in this a true and grand idea: what would they say of our veneered and gilded modern life, in which everything is for show and nothing from reality, everything for a purpose and nothing from a principle? As these men builded, so David sacrificed. They builds not for man, and hence the secret and distant parts of their work were just as accurately conceived and finely finished as those exposed to the public gaze; their object was not to do something as cheaply and easily as possible, but something as well as possible; they wished to raise structures worthy of the Lord; they had a zeal for His glory and the glory of His worship which spurned meanness and imperfection however hidden; and the same spirit in David rendered needful to him what was needless in itself, and made it more blessed to give an offering of his own than one received from Araunah.<\/p>\n

It is the end and essence of all religion to turn the mind from self to God; to give it absorbing views of the Divine beauty and glory; to fill it with Divine love and zeal; to make it feel honoured in honouring God, blessed in blessing Him; to make it feel that nothing is good enough or great enough for Him; and when the mind is thus affected and thus possessed, it will understand and share the spirit of Davids resolve, net to offer burnt-offerings unto the Lord God of that which doth cost nothing.A. J. Morris<\/em>.<\/p>\n

THE NAZARITE<\/p>\n

(Num. 6:21<\/span><\/em>)<\/p>\n

This is the law of the Nazarite.
Here a new ordinance appears. Israels whole race was severed from the world. But the wide circumference was girdle to a narrower circle. Where all were separate, the Nazarites occupied special separation. They bound themselves by voluntary vows. The vow might be the act of men weighed down by consciousness of sin, appalled by sight of inborn evil, or penitent by grievous falls. It might be gratitude for signal mercies. It might be zeal to arouse others to think more of God. The Nazarites motives are unknown. But Nazarite rules are rigidly prescribed.<\/p>\n

I. No juice of grape, no produce of the vine, from kernel unto husk, may touch the consecrated lips.<\/strong><\/p>\n

Believer, this principle is broad and deep. You openly avow that you are not your own. Your body, spirit, mind, and soul, are purchased by redeeming blood. They all are bound a living sacrifice to the one altarChrist. Hence you must keep them pure, clean, bright, strong, vigorous for His work. They should stand as servants, with loins girt, ready at all times to discharge His will. Then sedulously flee whatever may tend to weaken the firm energy, or to stir up the sleeping brood of sensual and ungodly lusts.<\/p>\n

II. No razor approaches the Nazarites hair. His flowing locks openly announce his separate state.<\/strong><\/p>\n

The dedication must not be a secret act, known only to the conscience and the Lord. Religion is not for the closet or the knees alone. It is not a lily, growing only in the shade. It must be conspicuous, as locks pendant from the head. Like the standard, it must proclaim the country to which the ship belongs. Pure religion shines as the sun, without one cloud. Thus others profit by its rays.<\/p>\n

III. He must avoid all contact with the dead.<\/strong> (Num. 6:6-7<\/span>.)<\/p>\n

Wherefore is death to be thus shunned? It is the penalty of sin. Therefore it is emblem of what holy men should holily abhor. Life, too, is Gods inseparable essence. Therefore, to intermix with death, denotes a separation from God. He who is Christs must flee the touch of everything allied to sin. The Spirits temple must be pure. Believer, rigidly apply this maxim. It drives you from the contagion of ungodly scenes. How many crowds are nothing but a crowded charnel house! How many books are deathful! This rule brands many a pulpit as a plague-spot. A lifeless teacher often guides in paths of death. Here, too, we see the misery of those who by dead works expect to buy soul-life. All works are dead which grow not on the stem of faith. How can they purchase life?
But no precautionary care can always keep men from the dying scene. Death has an unrestricted range. Thus the most watchful Nazarite might most unwillingly stand by the dead. If so, pollution has polluted him; his vow is broken. Therefore, atonement must be made. He is required to place a whole burnt offering on the blazing altar. He must then add a sacrifice for sin. Moreover, as a debtor, he must buy remission by a trespass-offering. Thus the chief types which shadowed out Christs blood must all be brought. This is not all. The former period of his Nazarate is cancelled; he must commence afresh his dedicated walk. Beware of sudden evil. Satan is a lurking foe; where least suspected, nets are spread. But there is hope for suddenly-contracted guilt. There is a Saviour waiting to obliterate; there is no stain which He removes not. Pardon found must be the starting-point of new devotedness. The cleansed hands fight with more vigour.
But what if deliberate transgression be indulged? The ordinance is silent here, and thus warns solemnly. Where shall he turn who turns presumptuously from God? Grieve not the Spirits gentle mind.<\/p>\n

The Nazarite continued only for a fixed time; but grand solemnities attested the completion of this hallowed state. No rite is absent which confesses need of remission, and trust in reconciling blood. (Num. 6:13-21<\/span>.) What is the purport of this multitude of rites? They all seek expiation. They graphically show that holiest deeds of holiest men can only find acceptance through the dying Jesus. Believer, is not this the conscious feeling of your humbled soul? Behold the cross. There is your only help; cleanse there the stains of your most holy hours. Live under vows, as a strict Nazarite; but wrestle for forgiveness as a sad short-comer.Henry Law, D.D<\/em>.<\/p>\n

THE PRIESTLY BLESSING<\/p>\n

(Num. 6:22-27<\/span><\/em>)<\/p>\n

The spiritual character of the congregation of Israel culminated in the blessing with which the priests were to bless the people. The directions as to this blessing, therefore, impressed the seal of perfection upon the whole order and organization of the people of God, inasmuch as Israel was first truly formed into a congregation of Jehovah by the fact that God not only bestowed His blessing upon it, but placed the communication of this blessing in the hands of the priests, the chosen and constant mediators of the blessings of His grace, and imposed it upon them as one portion of their official duty. The blessing which the priests were to impart to the people, consisted of a triple blessing of two members each, which stood related to each other thus. The second in each case contained a special application of the first to the people, and the three gradations un-folded the substance of the blessing step by step with ever-increasing emphasis.Keil and Del<\/em>.<\/p>\n

Let us notice<\/p>\n

I. The Divine Direction.<\/strong><\/p>\n

And the Lord spake unto Moses, saying, Speak unto Aaron and to his sons, saying, On this wise ye shall bless the children of Israel. It was the duty of the priests ministerially to bless the people by prayer to God on their behalf; they were to entreat Him to bless them. But in this place they are commanded to pronounce His blessing upon them: speaking in His name, and as His representative, they were to declare the people blessed. The blessing which is pronounced in accordance with the Divine direction cannot be a mere form; it must accord with reality. The command to pronounce the blessing may be regarded as an assurance that, when it was pronounced, the blessing itself would be given. The command to the priest to pronounce the blessing is equivalent to the promise of God to bestow that blessing. The Christian minister is required both to pray for the blessing of God upon the people of His charge, and with confidence to pronounce that blessing upon all who sincerely seek God.<\/p>\n

II. The Divine Benediction.<\/strong><\/p>\n

Saying unto them, The Lord bless thee, and keep thee: The Lord make His face shine upon thee, and be gracious unto thee: The Lord lift up His countenance upon thee, and give thee peace.
Let us notice here<\/p>\n

1. The significant form of the Benediction<\/em>. <\/p>\n

(1) The triple use of the sacred Name is significant<\/em>. The Priestly Blessing prescribed for ritual usage in the Book of Numbers, says Canon Liddon, is spoken of as putting the Name<\/em> of God, that is to say, a symbol unveiling His nature upon the children of Israel. Here, then, we discover a distinct limit to the number of the Persons Who are internal to the Unity of God. The priest is to repeat the Most Holy Name Three times. The Hebrew accentuation, whatever be its date, shows that the Jews themselves saw in this repetition the declaration of a mystery in the Divine Nature. Unless such a repetition had been designed to secure the assertion of some important truth, a single mention of the Sacred Name would have been natural in a system, the object of which was to impress belief in the Divine Unity upon an entire people. This significant repetition, suggesting, without distinctly asserting, a Trinity in the Being of God, did its work in the mind of Israel. The same thing has been argued from a consideration of the several members of the Benediction. Thus Richard Watson says, If the three members of this form of benediction be attentively considered, they will be found to agree respectively with the three Persons taken in the usual order of the Father, the Son, and the Holy Ghost. The Father is the Author of blessing and preservation; illumination and grace are from the Son; illumination and peace from the Spirit, the Teacher of truth, and the Comforter. And while in the triple mention of the sacred Name and the threefold blessing, we have suggestions of the Trinity of Persons in the Godhead, in the great assurance, I will bless them, we have a revelation of the Divine Unitythat God is One. <\/p>\n

(2) The use of the singular number in reference to the subjects of the blessing is significant<\/em>. The Lord bless thee, and keep thee, etc. Six times we have the pronoun in the singular numberthee. According to the Speakers Comm.<\/em>, the singular number indicates that the blessing is conferred on Israel collectively<\/em>. May we not view it also as indicating the regard of God for the individual? If we take the law to ourselves, we may take the blessing to ourselves, as if our names were inserted. So the Christian believer may say, The son of God loved me<\/em>, and gave Himself for me<\/em>.<\/p>\n

2. The Divine fulness of the Benediction<\/em>. As the threefold repetition of a word or sentence serves to express the thought as strongly as possible (cf. Jer. 7:4<\/span>; Jer. 22:29<\/span>), the triple blessing expressed in the most unconditional manner the thought, that God would bestow upon His congregation the whole fulness of the blessing enfolded in His Divine Being which was manifested as Jehovah. Mans need of Gods blessing is implied. That need arises from his condition as a creature dependent on God for life, and breath, and all things; and as a sinful creature, who merits no good from God. Apart from the blessing of God man is utterly undone. First, the blessing of God in general is pronounced, The Lord bless thee; and then that blessing is pronounced in some of its particular forms (a)<\/em>. The second clause in each verse of the Benediction defines more closely the general tenor of the preceding one. The blessing includes<\/p>\n

(1) The preservation of God<\/em>. The Lord bless thee, and keep thee. Danger is implied. We are weak, inexperienced, prone to sin, exposed to temptation. God is our only sufficient and all-sufficient Guardian. What subtlety can surprise Him who is infinite in intelligence? What strength can stand against Omnipotence? Kept by the power of God, through faith unto salvation (b)<\/em>. <\/p>\n

(2) The favour of God<\/em>. The Lord make His face shine upon thee, and be gracious unto thee. When the Divine face is dark with frowns, distress and death ensue; when it is bright with favours, life and joy flow to man. They perish at the rebuke of Thy countenance. Cause Thy face to shine, and we shall be saved. There seems to be an allusion to the shining of the sun. It gives life, light, heat, beauty, power, joy. In His favour is life. The light of the Divine countenance is the sum of all delight. (See our notes on Psa. 80:3<\/span>; Hom. Comm. on, Psalms<\/em>, pp. 466468). <\/p>\n

(3) The peace of God<\/em>. The Lord lift up His countenance upon thee, and give thee peace. peace<\/em>, the sum of all the good which God sets, prepares, or establishes for His people. M. Henry: Peace, including all that good which goes to make up a complete happiness. This great blessing is viewed as flowing from the gracious regard of God for man. Pardon, preservation, peace, an unspeakable wealth of blessing flows to man from the sovereign favour of our gracious God.<\/p>\n

III. The Divine Ratification.<\/strong><\/p>\n

And they shall put my name upon the children of Israel, and I will bless them. The Benediction was not to be the mere utterance of a pious wish; but God would give effect to it. The people were to be blessed in the Sacred Name, and as the people of God; and God promises to make good the blessing pronounced by the priests. A Divine blessing goes along with Divine institutions, and puts virtue and efficacy into them. God will certainly bless His own ordinances unto all those who believe.<\/p>\n

Conclusion.<\/p>\n

Let us firmly believe in the great willingness of God to bless us, and let us heartily seek for the fulness of the blessing of the Gospel of Christ.<\/p>\n

ILLUSTRATIONS<\/em><\/p>\n

(a)<\/em> When we ask Gods blessing, we pray that first He would bless us with all spiritual blessings in heavenly places in Christ Jesus. We pray that He would bless us with the pardon of every sin, with the healing of every moral disease, with fitness for the world to come, with victory over the trials of the world that now is. We pray that He would stamp upon our hearts that Divine and inexhaustible blessing which will turn our trials into elements of sanctification, our griefs and our tears into a ministry of grace and progress, and education for glory; and all the assaults of Satan and the obstructions of sin into means of ripening and maturing us as the sons of God for a kingdom that fadeth not away. It is Gods blessing laid upon the heart within that alters to a Christian the whole world without. If the world were now to be turned into Paradise by Gods breath coming over it again,yet, if unconverted men were left to tread that Paradise, they would soon reduce it to the desert, polluting, blasting, and destroying all. No outer change for the better will ever do without an inner one. There must not only be a pure and beautiful Paradise, but there must be a holy man and a holy woman to live in it; and it would be in vain that the millennium were to burst upon our world if we had not first a little millennium within to melt into the great millennium without, making the outer world and the inner world in harmony, at peace with God, and therefore at peace with one another. Our constant idea is, that what man wants is something done to his outer circumstances; the real and the Divine one is that something should be done for man in his inner heart. Man is sick and dying; it will be of very little, or of very transient use to change his bed; what he wants is to be eured of his disease. The great mischief is, not what sin has done to the outer world, but what sin has done to the inner world; and if the inner world can be made right, then all the outer will seem to be altered. If you go forth with a sad, a grieved, and a bruised spirit into the loveliest scenes of nature, they will all lose their charms to you. To a man who is sorrowful, his own fireside will only reflect sorrow; to a heart that is ill at ease, the fairest landscape will communicate no ecstasy. But on the other hand, let a mans heart be overflowing with joylet the first light of Eden that is to be, shine into his mind, and the very desert itself to that mans eye will grow beautiful and the blackest scenes of the world will shine bright, and all nature will reflect a joy that is first in his own heart, and repeats itself by a law as beneficent as it is true, wherever he sets his foot, or in whatever path of the world he walks. What we need therefore is, first the blessing pronounced on the heart, and then we shall hear it in multiplying echoes, and reflected in sweet music from every point of the horizon around and without us.John Cumming, D.D<\/em>.<\/p>\n

(b)<\/em> Christians are kept by the supreme love of their omnipotent Saviour (Joh. 10:28-29<\/span>; Jud. 1:1<\/span>). The Lord Jesus not only redeemed<\/em> His people; He is at this hour interceding<\/em> for them; and His intercession keeps<\/em> the saints. As Peter was kept (Luk. 22:31<\/span>) by the Saviours mediation, so all the good of all lands, in every age, are supported in temptation and brought through to the praise and glory of God. Sublime is the realization of the thought that our LIVING AND DIVINE LORD is standing before the Throne promoting the well-being of His struggling and oftentimes disspirited Church. He knows that we are still in the wilderness as strangers and pilgrimsstill exposed to the attacks of a relentless antagonistand still possessors of a depraved nature; hence. He ever liveth to make intercession for His Church. Would it not comfort our hearts in seasons of distress to ponder the fact of our Saviours intercession? No longer would we be oppressed with a sense of loneliness, for no spirit can be desolate for which the Son of God is interceding. Am I addressing a faint-hearted disciple of the Lordone who is ever on the stormy lake of Galilee? Cheer thee! though human sympathy may flow scantily, Divine sympathy is unlimited in abundance. The Saviour, though unseen, is not inaccessible; and though no longer on the CROSS, He stands as the great High priest in the Holy of Holies. He will keep His people as the apple of His eye. He has all power to curb the rage of the whirlwind, and to pacify the roar of the storm, and to bring His Israel to their desired haven! Kept by the power of God. What more can we need to assure our hearts and to transfuse them with peace? The power of God is the stay of the universeit is the hope of all creation animate and inanimate. Blessed God! they are well kept whom Thou keepest; do Thou in Thy abounding goodness comfort our hearts with the assurance that Thou wilt keep us unto the end! We cannot keep ourselves: we are blind and weak, and ignorant, but Thou art full of help; teach us, therefore, by Thy Spirit, to feel that our help is in the Name of the Lord, who made heaven and earth.Jos. Parker, D.D<\/em>.<\/p>\n

THE PREACHERS BLESSING; OR THE HAPPY NEW YEAR<\/p>\n

(Num. 6:22-26<\/span><\/em>)<\/p>\n

New Years Day so seldom falls on a Sunday, that, when it does, it would be a pity to let it slip, without wishing you all a happy new year, according to the good old English custom. But the worlds notion of happiness, and the Gospel notion of happiness, are very different; and therefore the worlds wishes for your happiness, and the preachers wishes for your happiness must be very different also. The worlds good wishes are like itself, worldly: they look chiefly to the body: they reach not beyond earth, and the things of earth. Whereas the good wishes of the preacher are chiefly for your souls: he looks, and by his office is bound to look, first to the one thing needful; his desires for your welfare are guided by the Gospel, and, like that, would raise you up to heaven. Even with regard to this world, the preacher knows full well, that the greatest happiness we can any of us enjoy is a peaceful mind, a quiet conscience, the feeling that God is reconciled to us, and loves us, and cares for us, and watches over us, and will so order and arrange whatever may befall us, that all things shall work together for our good. These are the very best gifts which any man can have in this life; and they are all contained in the text. Therefore, to every one of you I say, The Lord bless thee, and keep thee, etc. But let us look at the text a little in detail; and let us keep in mind that this solemn blessing was of Gods own appointment; so that we may expect to find mention of all those things which He knows to be best for His people.
The Lord bless thee! that is, the Lord give thee every good gift, and pour down on thee in due abundance whatever is wholesome and profitable, for thy soul first, and also for thy body. The Lord keep thee! that is, the Lord watch over thee for good, and shield thee from every kind of evil.<\/p>\n

The Lord make His face shine upon thee, and be gracious unto thee. You all know the difference of feel between a sunshiny and a cloudy day. The real heat may be the samenay, the cloudy may be warmer than the sunshinyfor we often have bright sunshine in the clear frosty days of winter, and heavy clouds in the middle of summer. But though the real heat may be the samethough the thermometer may tell us that the cloudy day is the warmer of the twoyet to our feelings it may be quite the contrary. There is something so enlivening in the sun, that I have often known persons come in from a walk on a bright winters day, and speak of it as very pleasant; while the same persons on a damp, cloudy evening in July, would be the first to shiver, and to wish for a fire. Now, the same difference does it make to a mans soul, whether Gods face is shining on him or no. Let Gods face shine on the soul, it walks in the brightest sunshine; let God veil His face and cloud it over, the soul feels chilled and is discomforted. (Psa. 30:7<\/span>.) Do we not see many a man disquieted and ill at ease in the midst of riches and luxuries; while his poor neighbour, who lives in a sorry hovel, may look always cheerful and contented? What is this difference owing to? Not to the health and strength of the poor man; for he may be old, and often a sufferer from cold and wet, and he cannot afford to buy himself the little comforts suited to his years and infirmities. The rich man, on the other hand, may still be young; his disease, if it can be called one, is more of the mind than of the body; he can consult the best physicians; he can travel from place to place in search of pleasure; he is not forced to deny himself any one earthly thing that may tend to his ease and enjoyment. Yet with all this, in spite of his youth and riches, in spite of his having no outward ailment, and possessing every comfort and luxury that heart could wish for, he may be always growling and grumbling; while the dweller in the old hovel, with the pinching frost of poverty and age, and sometimes sickness to boot, sharp upon him, may be ever making the best of his condition, and finding out something in it to thank God for. What, then, is this difference owing to? The cause is simply this, that the poor man has led a Christian life, or at least has turned to God in earnest, and repented of his sins betimes; and so God has allowed His face to shine upon him and to cheer him; while his rich neighbour has been led astray by the deceitfulness of riches, and has been so taken up with his pleasures, or with the cares which riches bring with them, that he could not spare time to think about God. He has turned his face away from God; therefore God has turned away His face from him, and left him in clouds and heaviness. Oh, that you might but know and feel the joy and gladness which the light of Gods face can shed on the soul of the Christian!<\/p>\n

The Lord be gracious to thee! that is, the Lord receive thy prayers, as a kind and merciful king hearkens to the petitions of his subjects (comp. Exo. 22:27<\/span>; Neh. 9:17<\/span>; Jon. 4:2<\/span>; Psa. 77:7-9<\/span>). To pray, then, that God will be gracious to His people, is to pray that He will listen to your supplications, and grant your requests, that He will be slow to mark what you have done amiss, and ready to take you into favour when you forsake your sins and cry to Him for pardon.<\/p>\n

The Lord lift up His countenance upon thee! that is, the Lord show forth His favour and love toward you. We may suppose this expression taken from a king sitting on his throne, and looking with eyes of such goodwill on the petitioners who come before him that the by-standers perceive, and the petitioners themselves feel, that he is their friend: they feel that they have the happiness of being esteemed and loved by him, and that they can reckon with certainty on his protection. To be countenanced thus by the King of kings is the highest privilege a son of Adam can enjoy. If the king had looked favourably upon us, we should expect to receive some honour or preferment; or at least we should feel certain that, so far as he could hinder, he would not suffer anyone to hurt us. So is it with those who have Gods countenance, but in a far, far higher degree. For the king, great as he is, is only a man. His power is cut short in a thousand ways, and, at the best, can only follow us to the grave. But God is the King of kings: His power has no bounds, except His own wisdom and goodness and will: in the grave, where human rule is at an end, His rule and sovereignty are doubled, etc.<\/p>\n

The Lord give thee peace! Peace is the fruit of Gods favour. The effect of righteousness is peace. If we know we are forgiven for Christs sake, we are at peace. If, out of gratitude and love to our Master and Saviour, we are living in obedience to His holy laws, then too we have every ground and reason to be at peace (1Pe. 3:13<\/span>).<\/p>\n

There is a false peace, a peace arising out of recklessness and carelessness, and the never thinking about God. Would you say that Samson was at peace when he lay sleeping in the lap of Delilah? So dangerous, so deadly is the false security of the self-righteous and the careless. Rouse yourselves, I beseech you, from such fatal slumbers, if any of you have hitherto been sinking beneath them. Awake! behold, the face of the Lord does not shine, but frown upon you. Let this be the first day of a new year of godly fear and hope.
The Lord bless you this year, and keep you! etc.A. W. Hare, A.M<\/em>.<\/p>\n

GOD WILL BLESS HIS OWN ORDINANCES<\/p>\n

(Num. 6:23-27<\/span><\/em>)<\/p>\n

The exercise of benevolence is that which every child of God should cultivate to the uttermost; but ministers above all should consider it as the distinguishing badge of their office; they are compelled indeed sometimes to use sharpness; but whether they rebuke, or whether they exhort, they should be actuated by nothing but a principle of love. Under the Law it was a very important part of the priestly office to bless the people, and God prescribed a form of words to be used by Aaron and his sons in the discharge of that duty. Nor can any words better express the scope and end of the Christian ministry. If the people be brought to receive abundant communications of grace and peace, and to surrender up themselves entirely to God, a minister can desire nothing more in this world; his labours are well repaid. To promote this blessed end, we shall<\/p>\n

I. Explain the words before us.<\/strong><\/p>\n

God is here making known His will to Moses, and directing him what orders to give to Aaron and his sons respecting the execution of their priestly office; and there are two duties which He assigns to them:<\/p>\n

1. To bless the people in Gods name<\/em>. This was repeatedly declared to be their office (Deu. 21:5<\/span>), and the constant practice of the Apostles shows that it was to be continued under the Christian dispensation. In conformity to their example, the Christian Church has universally retained the custom of closing the service with a pastoral benediction. We are not indeed to suppose that ministers can, by any power or authority of their own, convey a blessing (Act. 3:12<\/span>); they can neither select the persons who shall be blessed, nor fix the time, the manner, or the degree in which any shall receive a blessing; but, as stewards of the mysteries of God, they dispense the bread of life, assuredly expecting that their Divine Master will give a salutary effect to the ordinances of His own appointment. The direction in the text was confirmed with an express promise, that what they spake on earth should be ratified in heaven; and every faithful minister may take encouragement from it in the discharge of his own duty, and may consider God as saying to him. Bless thou<\/em> the congregation, and I will bless them<\/em> (Luk. 10:5-6<\/span>; Joh. 20:23<\/span>).<\/p>\n

2. To claim the people as Gods property<\/em>. To put the name of God upon them is to challenge them as His portion, the lot of His inheritance (Deu. 32:9<\/span>). This every minister must do in most authoritative terms; and not only claim them as His property, but excite them with all earnestness to surrender up themselves to His service. Nor shall their exhortations be lost, for God will accompany them with the Holy Ghost sent down from heaven; and the people, constrained by the Divine impulse, shall say, I am the Lords (Isa. 44:3-5<\/span>). Moreover, in their intercession for the people, they are also to urge this plea with God on their behalf (Jer. 14:9<\/span>; Dan. 9:17-19<\/span>). Thus are they to strengthen the connection between God and them, and to promote that fellowship with God, which is the end, as well as the means, of all spiritual communications.<\/p>\n

II. Notice some truths contained in them.<\/strong><\/p>\n

Amidst the many profitable observations that may be deduced from the text there are some deserving of peculiar attention.<\/p>\n

1. The priests under the Law, while they blessed the people, typically represented the office of Christ Himself<\/em>. Christ as our great High Priest performs every part of the priestly office; and it is remarkable that He was in the very act of blessing His disciples when He was taken up from them into heaven (Luk. 24:50-51<\/span>). Nor did He then cease, but rather began, as it were, to execute that office, which He has been fulfilling from that time to the present hour. St. Peter, preaching afterwards to a vast concourse of people, declared to them that to bless them was the great end for which Jesus had ascended, and that He was ready, both as a Prince and a Saviour, to give them repentance and remission of sins (Act. 3:26<\/span>; Act. 5:31<\/span>). Let us then conceive the Lord Jesus standing now in the midst of us, and, with uplifted hands, pronouncing the benediction in the text; is there one amongst us that would not cordially add, Amen, Amen? Nor let this be thought a vain and fanciful idea, since He has promised to be wherever two or three are gathered together in His name, and that<\/em> too for the very purpose which is here expressed. (Compare <\/span>Mat. 18:20<\/span>, with Exo. 20:24<\/span>.)<\/p>\n

2. The ministers are used as instruments to convey blessings; God Himself is the only Author and Giver of them<\/em>. The very words which the priests were commanded to use, directed the attention of all to God Himself; nor could the frequent repetition of Jehovahs name fail to impress the most careless auditor with a conviction, that the blessing could come from God alone. We ought indeed to reverence Gods ministers as the authorised dispensers of His blessings (1Th. 5:13<\/span>); but we must look for the blessings themselves to God alone; and endeavour to exercise faith on the Father as the Fountain of them, on Christ as the Channel in which they flow, and on the Holy Spirit as the Agent by whose Divine energy they are imparted to the soul (Rev. 1:4-5<\/span>). At the same time we should remember the obligations which these mercies lay us under to devote ourselves entirely to the service of our gracious and adorable Benefactor.<\/p>\n

3. However weak the ordinances be in themselves, yet shall they, if attended in faith, be available for our greatest good<\/em>. Nothing can be conceived more simple in itself than a priestly benediction; yet, most undoubtedly it brought down many blessings upon the people. And can we suppose that God will put less honour upon His ordinances under the Gospel dispensation? Shall not grace, mercy and peace<\/em> flow down from God the Father and from the Lord Jesus Christ, in answer to the fervent intercessions of His ministers? (2Ti. 1:2<\/span>). Though ministers be but earthen vessels, yet shall they impart unto the people the richest treasures (2Co. 4:7<\/span>). Their word shall not be in vain, but shall accomplish Gods good pleasure, etc. (Isa. 55:10-11<\/span>). Let not then the benediction be so often slighted, as though it were only a signal to depart: but while it is delivered with solemnity in the name of God, let every heart be expanded to receive the benefit. Let every one consider himself in particular<\/em> as the person addressed (thee<\/em> was repeated six times); and may the experience of all attest at this time that God is ready to grant us above all that we can ask or think.C. Simeon, M.A<\/em>.<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

D. THE VOW OF THE NAZIRITE <\/strong>Num. 6:1-21<\/span><\/strong><\/p>\n

TEXT<\/strong><\/p>\n

Num. 6:1<\/span>. And the Lord 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 Lord; 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 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 Lord, 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 Lord 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 Lord. 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 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 Lord 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.<\/p>\n

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 Lord, 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 Lord, 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 Lord, 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 Lord: 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 Lord for his separation, besides that that his hand shall get: according to the vow which he vowed, so he must do after the law of his separation.<\/p>\n

PARAPHRASE<\/strong><\/p>\n

Num. 6:1<\/span>. Again the Lord spoke to Moses, saying, 2. Speak to the children of Israel and tell them, When either a man or a woman takes the special vow of a Nazirite to separate himself to the Lord, 3. he shall abstain from wine and strong drink, and shall drink neither fermented wine, nor other fermented drink, nor any liquid from grapes, nor eat fresh or dried grapes. 4, All the days of his abstinence he shall eat nothing which comes from the grape vine, from the seeds to the skin. 5. All the days of his vow of separation no razor shall touch his head. Until the days are completed during which he separates himself to the Lord, he shall be holy unto the Lord; and he shall let the locks of the hair of his head grow long. 6. All the days of his separation unto the Lord he shall not approach a dead person. 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 sign of God is upon his head. All the days of his separation he is holy unto the Lord. 9. And if any man dies very suddenly near him, and his head of consecration has been defiled, then he shall shave his head on the day he becomes clean, that is, on the seventh day. 10. Then on the eighth day he shall bring two turtledoves or two young pigeons to the priest at the door of the Tent of Meeting. 11. The priest shall offer one for a sin offering and the other for a burnt offering and make atonement for him, because he was defiled by the dead; and he shall consecrate his head on that same day, 12. and dedicate to the Lord the days of his abstinence, and bring a year-old male lamb for a guilt offering: and the previous days shall be void because his separation was defiled.<\/p>\n

13. Now this is the law of the Nazirite when the days of his separation are completed: he shall be brought to the Tent of Meeting, 14. and he shall offer his offering to the Lord, one year-old male lamb without blemish for a sin offering, and one year-old ewe lamb without blemish for a sin offering, and one ram without blemish for a peace offering, 15. and a basket of unleavened bread, loaves of fine flour mixed with oil, and unleavened wafers spread with oil, along with their grain offering and their drink offerings. 16. Then the priest shall present them unto the Lord, and shall offer with his sin offering and his burnt offering. 17. He shall offer the ram as a sacrifice of peace offering to the Lord, with the basket of unleavened bread; the priest shall also offer his meal offering and his drink offering. 18. Then the Nazirite shall shave his head of separation at the door of the Tent of Meeting and take the hair of his head of separation and put it in the fire beneath the sacrifice of peace offerings. 19. And the priest shall take the boiled rams shoulder and one unleavened loaf from the basket, and one unleavened wafer, and put them upon the hands of the Nazirite after his hair of separation is shaved. 20. Then the priest shall wave them for a wave offering before the Lord. This is holy for the priest, together with the waved breast and the lifted shoulder; and after that the Nazirite may drink wine. 21. This is the law of the Nazirite who has vowed, and of his separation offering unto the Lord, in addition to whatever else he can afford; according to the vow he has taken, so he must do according to the law of his separation.<\/p>\n

COMMENTARY<\/strong><\/p>\n

The name here has been misspelled consistently by those who have made a false association between a Nazirite and a Nazarene. Aside from the similarity in spelling, confusion is impossible. A Nazarene was simply one from Nazareth, a city unknown during the Old Testament period. The term Nazirite is derived from the Hebrew root nazir, whose basis meaning indicates separation, which is significant to the vow. The name of the city of Nazareth was derived from netser, meaning a shoot or sprout.<\/p>\n

The Nazirite pledged himself to one of two kinds of vows, either temporary or lifelong. Three individuals in the Bible are known to have been lifelong Nazirites: Samuel, Samson and John the Baptist. Although women were privileged to subscribe to the vow, we have no record of any who so pledged themselves, on either condition.
When one became a Nazirite, it was for the purpose of separation unto a special service for Jehovah. The vow lasted until the special task was accomplished. Such vows of separation are not found in Israels history alone, although there are distinguishing marks in the system: (1) neither wine, nor grapes, nor any portion of the products of the vine were to be consumed; (2) the hair was never to be cut nor trimmed at all; and, (3) the subject should never come into contact with a dead body, even of the near of kin. When the angel of the Lord listed the details of the vow to which Samson should be pledged, a fourth element was included: he should eat no unclean thing (Jdg. 13:7<\/span>). Since this final provision was a law unto Israel, its inclusion should have been unnecessary; however, the state of affairs at the time may have dictated that the term be included. Both Samuel and Samson were given to be Nazirites before their birth, and it is inferred from Luk. 1:15<\/span> that the same is true of John. PBD affirms that many, but perhaps not all, of the Qumran community at the time of John were Nazirites, p. 575. <\/span>Act. 21:23<\/span> ff. makes reference to Pauls support of the four men who were Nazirites, and some have believed the apostle himself subscribed in Act. 18:18<\/span>. But the evidence is inconclusive. We do know that Herod Agrippa supported a number of Nazirites, according to Josephus, and that numerous Jews took the vow as a protest against Antiochus Epiphanes in the time of the Maccabeans. Among the bitter denunciations of Amos is a strong condemnation of those who gave wine to the Nazarites, thus inducing them to break their vows. In the passage, (Amo. 2:11-12<\/span>), the Nazirites apparently are considered, along with the prophets, to be spiritual leaders of the people.<\/p>\n

Upon completion of the term of his pledge, the Nazirite was released to ordinary life according to the schedule announced in Num. 6:13-20<\/span>. The climax came when the hair of his head was shaved and burned. Thus the Nazirite acknowledged that he had been able to keep his vow by virtue of the strength God had given him. The sodden shoulder was the rams left; the right already belonged to the priest. (Lev. 7:32<\/span>). Since the offerer shared in this offering, the peace offering, it was appropriate that he should take the choice portion not assigned to the priest for the sacrificial meal for himself and his family as all celebrated the conclusion of the vow. Wine was allowed for the occasion (Num. 6:20<\/span>).<\/p>\n

QUESTIONS AND RESEARCH ITEMS<\/strong><\/p>\n

113.<\/p>\n

Distinguish between the Nazarene and the Nazirite, both as to meaning and derivation.<\/p>\n

114.<\/p>\n

At what age might one take the vow of the Nazirite?<\/p>\n

115.<\/p>\n

What is the purpose of this vow?<\/p>\n

116.<\/p>\n

Give the restrictions placed upon the Nazirite, and tell why each one was prescribed.<\/p>\n

117.<\/p>\n

What relationship might there be between the length of the Nazirites hair and the validity of his vow?<\/p>\n

118.<\/p>\n

Which of the Bible characters are known to have been Nazirites? What proof have we in each case?<\/p>\n

119.<\/p>\n

How long did the Nazirite vow last?<\/p>\n

120.<\/p>\n

Describe the ritual through which a Nazirite devotee must go in the event of his defilement.<\/p>\n

121.<\/p>\n

List the steps associated with the completion of the vow of the Nazirite. What is the special symbolism of the shaving of the head? of the unleavened bread?<\/p>\n

122.<\/p>\n

How was the termination of the vow celebrated? by whom?<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

THE NAZARITE OF DAYS, Num 6:1-21<\/span>.<\/p>\n

There is in Mosaism nothing relating to the perpetual Nazarite. Only three are mentioned in the Bible Samson, Samuel, and John the Baptist. These were Nazarites not of personal choice but from their birth, either by reason of divine ordination or parental consecration. There is in the Scriptures no positive injunction or recommendation of this vow, nor is there any prescribed period for the limited Nazarite. According to the best Jewish authorities the usual time was thirty days, but double vows for sixty and treble for one hundred days were sometimes made. For some occasions on which vows were made, see Act 18:18<\/span>, note.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Chapter 6 The Nazirite Vow ( Num 6:1-21<\/strong><\/span><\/strong> ) And The Blessing of Yahweh ( Num 6:22-27<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n

It will be noted that in the introductory scheme (see Chapter Comments for Numbers 5<\/span> and the Book Comments for Numbers) this vow of dedication is set in juxtaposition to the dedication of the Levites in Num 8:5-26<\/span>. It was giving all in Israel, of whatever tribe, the opportunity to share something similar to the holiness of the priests and Levites. <\/p>\n

Thus the camp having been cleansed from uncleanness and trespass and secret adultery, there was now a call to the people to partake in holiness positively, either temporarily or permanently, and thus contribute to the overall holiness of the camp. If people became ‘jealous’ in a godly way of the priests and Levites a way was made open for them to join in their lifestyle. And if they had a burning desire to please Yahweh, again a way was made open for them to become especially ‘holy’. So full holiness before Yahweh was available to all, not just the Levites and priests. All could become a Nazirite. The word seems to indicate ‘one separated’. The Nazirite epitomised all that Israel was meant to be. <\/p>\n

While the requirements given are physical; abstaining from the fruit of the vine, letting the hair grow long, and avoiding contact with the dead, we must not be deceived by this. These restrictions were with a purpose. They were to ensure that there was nothing lacking in their dedication. Wine could interfere in their service for God (compare Lev 10:9-10<\/span>); cutting their hair would be a reducing of the fullness of their dedication (part of what they had dedicated was being removed), thus leaving it uncut stressed that there must be no diminishing of their dedication in any way; contact with the dead would mean that they were unable to approach Yahweh, that they had wandered from the way of life and wholeness. The point was that their period of separation to God had to be involved totally in worshipping and serving Him. It was the way of ‘life’. Nothing was to be held back or defiled. <\/p>\n

Once again the passage appears to have been constructed chiastically. <\/p>\n

Analysis. <\/p>\n

a <\/strong> The decision to make a vow (Num 6:2<\/span>). <\/p>\n

b <\/strong> Abstinence from wine (Num 6:3-4<\/span>). <\/p>\n

c <\/strong> The hair not to be cut (Num 6:5<\/span>). <\/p>\n

d <\/strong> The taint of death to be avoided (Num 6:6-8<\/span>). <\/p>\n

e <\/strong> Sacrifices to be offered if he sins for the dead (Num 6:9-11<\/span>). <\/p>\n

f <\/strong> Consecration of ‘the days of his separation’ (Num 6:12<\/span>). <\/p>\n

f <\/strong> Fulfilment of ‘the days of his separation’ (Num 6:13<\/span>). <\/p>\n

e <\/strong> Sacrifices to be offered for his sins and dedication (Num 6:14-15<\/span>). <\/p>\n

d <\/strong> The death of these victims to be brought about on his behalf (Num 6:16-17<\/span>). <\/p>\n

c <\/strong> The head of the Nazirite to be shaved (Num 6:18-19<\/span>). <\/p>\n

b <\/strong> The Nazirite to drink wine (Num 6:20<\/span>). <\/p>\n

a <\/strong> The law concerning the decision to make a vow (Num 6:21<\/span>).<\/p>\n

Apart from d which is a contrast between non-death and death the remainder is in clear balance. <\/p>\n

The Dedication of Himself\/Herself By A Nazirite, A ‘Separated One’ ( Num 6:1-8<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n

Num 6:1<\/strong><\/span><\/p>\n

‘And Yahweh spoke to Moses, saying,’ <\/p>\n

Again we are informed that these were the words of Moses as spoken to him by Yahweh. Even if the writer was Joshua or Eleazar, the words were the words of Moses. <\/p>\n

Num 6:2-4<\/strong><\/span><\/p>\n

“<\/strong> Speak to the children of Israel, and say to them, “When either a man or a woman shall make a special vow, the vow of a Nazirite, to separate himself to Yahweh, he shall separate himself from wine and strong drink. He shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any juice of grapes, nor eat fresh grapes or dried. All the days of his separation he shall eat nothing that is made of the grapevine, from the kernels even to the husk.” <\/p>\n

When any man or woman, (for Yahweh believed in equal opportunity in spiritual things), sought to become holy to Yahweh they could take a special vow, a Nazirite vow. While it would not make them priests it would give them the same standing before Yahweh as a priest, or in many ways as the High Priest. Thus like them they would have to abstain from wine and strong drink (Lev 10:9-10<\/span>) and avoid all contact with the dead (Lev 21:1-4<\/span>; Lev 21:11-12<\/span>). The priests were also forbidden to shave their heads (Lev 21:5<\/span>), but the Nazirites went further than the priest because their action was voluntary. They did not partake of wine or strong drink at any time, and they did not cut their hair at all. <\/p>\n

We should note that this was not a kind of hermitry. The Nazirite continued to live normally within the camp, he would be expected to be an example to all, but he was living in order to please Yahweh as one ‘separated to Yahweh’, because of his love for Him. And Yahweh would treat him as having an especial ‘holiness’. It is clear that these provisions were given in order that they might be carried out. Israel were being called on to recognise the need for periods when they individually fully separated themselves to Him so that they could fully seek His face without the distraction of other things. They were being called on to increase the holiness of the camp. <\/p>\n

“He shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any juice of grapes, nor eat fresh grapes or dried. All the days of his separation he shall eat nothing that is made of the grapevine, from the kernels even to the husk.”<\/strong> While the priests were only forbidden wine and strong drink when serving in the Sanctuary on their sacred duties (Lev 10:9-10<\/span>), the Nazirites were to avoid totally all the produce of the vine. They were on sacred duty all the time. At all times wine must not be allowed to interfere with their dedication. This may well have had in mind the failure of the ‘perfect’ man Noah (Gen 6:9<\/span>; Gen 9:20-27<\/span>) where after being so pleasing to God Noah had failed Him utterly because of the fruit of the vine. ‘Grape-cakes’ are also mentioned in Hos 3:1<\/span> as an indication of sensual living. The fruit of the vine epitomised all the desires of the flesh. The total ban (like the ban on work on the Sabbath) would prevent any attempt to seek loopholes, something men have always been good at. Their joy was to be in Yahweh and not in the fruit of the vine. Their hearts were to be made glad by Him, and not to look anywhere else. <\/p>\n

Amos told how Yahweh had raised up the young men of Israel to be Nazirites, but that many of the people in their godlessness sought to make them drink wine (Amo 2:11<\/span>). In other words, when those who loved God sought to please Him, the majority sought to lead them astray. <\/p>\n

Paul stresses a similar attitude to wine as that of the Nazirites in the New Testament. ‘Do not be drunk with wine in which is excess, but be filled with the Spirit’ (Eph 5:18<\/span>). Wine in itself is not condemned but dependence on it, and drunkenness, is. <\/p>\n

Num 6:5<\/strong><\/span><\/p>\n

“<\/strong> All the days of his vow of separation (nezer) there shall no razor come on his head. Until the days are fulfilled, in which he separates himself to Yahweh, he shall be holy, he shall let the locks of the hair of his head grow long.” <\/p>\n

The second requirement of the Nazirites was that they were not to cut their hair. Among some peoples the hair was seen as giving strength and fuller life. Soldiers would often let their hair grow long for battle. Thus Deu 32:42<\/span> declares, ‘With the blood of the slain and the captives, from the head of the long haired ones of the enemy’, while Jdg 5:2<\/span> speaks of ‘the loosing of the long locks in Israel’, Both speak of those going into battle as having allowed their hair to grow long, although it is usually hidden in the translation. But the idea here is probably rather that the Nazirite must not reduce himself\/herself in any way when in the direct service of Yahweh. His\/her concentration must be on total service. Cutting his hair would in some way diminish his setting apart to God, his ‘holiness’. It would be removing a part of what he had dedicated to God. Thus not cutting his hair is specifically connected with his period of holiness, and stressed the need for continual full dedication. It was evidence of his dedication, his separation (‘nezer’). The same word ‘nezer’ is used of the High Priest’s crown (Lev 8:9<\/span> compare Exo 28:36<\/span>) and of the oil of consecration (Lev 21:12<\/span>) as ‘the holy separator’ which separates him off from all others as ‘holiness to Yahweh’. So is the Nazirite’s hair his holy separator to Yahweh. <\/p>\n

Samson was permanently dedicated to Yahweh and also was not allowed to cut his hair, but in his case his dedication was not by his choice. His path was chosen for him by his mother. However, his dedication was not as strict as that of the Nazirites here, and that fact is never criticised. He certainly drank wine, and allowed himself to have contact with the dead by killing his people’s enemies. That may, however, have been permitted because he was a permanent Nazirite raised up to be a deliverer, not a man with this kind of dedication. He was evidence of how God can use us even in our weaknesses. Compare also Samuel (1Sa 1:11<\/span>) and John the Baptiser (Luk 1:15<\/span>). <\/p>\n

Num 6:6-7<\/strong><\/span><\/p>\n

“<\/strong> All the days that he separates himself to Yahweh he shall not come near to a dead body. He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die, because his separation to God is on his head.” <\/p>\n

This again should be compared with the High Priest who was subject to similar conditions (Lev 21:1-12<\/span>). Clearly the Nazirite’s holiness was on a par with that of the High Priest. Any contact with the dead would interfere with his dedication for it would render him unclean, and during any period of uncleanness his dedication would necessarily have to lapse. So it must be avoided, for he was to be available to Yahweh at all times. <\/p>\n

Num 6:8<\/strong><\/span><\/p>\n

“<\/strong> All the days of his separation he is holy to Yahweh.” <\/p>\n

His position is here confirmed. All the days of his separation, that is for the period that he is under his vow, he is ‘holy to Yahweh’, set apart totally for His glory. Nothing must be allowed to interfere with that. The presence of such a holy person in the camp would have been seen as contributing greatly to the holiness of the camp, made all the greater by the fact that it was wholly voluntary. <\/p>\n

This kind of separation is one that we should all at times follow, a period when we set all else aside in order to please God (compare 1Co 7:5<\/span>). It is also indicative of what the general attitude of the Christian should be towards life and its demands. <\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

The Law of the Nazarite Num 6:1-21<\/span><\/strong> gives us the law of the Nazarite.<\/p>\n

1. No wine Denying flesh its desires.<\/p>\n

2. No Razor on head symbol of separation to God is his head.<\/p>\n

3. No dead bodies- God is a God of the living, and not of the dead.<\/p>\n

Num 6:9<\/strong><\/span>  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.<\/p>\n

Num 6:9<\/strong><\/span><\/strong> “then he shall shave his head in the day of his cleansing” – <\/strong> Comments – <\/em><\/strong> The practice of shaving one’s head is part of the vow of a Nazarite. Note Paul’s vow and the shaving of his head in the book of Acts. Paul honoured the Mosaic Law. <\/p>\n

Act 18:18<\/span>, “And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow .”<\/p>\n

Act 21:23-26<\/span>, “Do therefore this that we say to thee: We have four men which have a vow on them ; Them take, and purify thyself with them, and be at charges with them, that they may shave their heads : and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law. As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication. Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them .”<\/p>\n

Num 6:21<\/strong><\/span> This is the law of the Nazarite who hath vowed, and of his offering unto the LORD 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.<\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

<\/p>\n

<\/strong> The Nazarite Vows<\/p>\n

v. 1. And the Lord spake unto Moses, saying,<\/strong> <\/p>\n

v. 2. Speak unto the children of Israel and say unto them, When either man or woman,<\/strong> for the sex made no difference in the case of such a vow, the only restrictions being given in Chapter 30, shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the Lord,<\/strong> to live as men and women devoted to the Lord, as a special expression of piety, <\/p>\n

v. 3. he shall separate himself from wine and strong drink,<\/strong> the latter being a very intoxicating liquor made from barley, dates, and honey, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes,<\/strong> the fresh, sweet grape-juice, as it comes from the press, nor eat moist grapes,<\/strong> as they come from the vine, or dried, in the form of raisins. <\/p>\n

v. 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,<\/strong> the prohibition with reference to foods or drinks made from grapes being absolute, as pertaining to the sensual delights with which the Nazarite had nothing to do; he was to be as remote as possible from the spirit of drunkenness. <\/p>\n

v. 5. All the days of the vow of his separation there shall no razor come upon his head,<\/strong> for the free-growing head of hair was to serve as the symbol of the proper enthusiasm in its steady strength; until the days be fulfilled in the which he separateth himself unto the Lord, he shall be holy,<\/strong> consecrated, set aside to the Lord, and shall let the locks of the hair of his head grow,<\/strong> the symbol of the higher, divine power of life. <\/p>\n

v. 6. All the days that he separateth himself unto the Lord he shall come at no dead body,<\/strong> not become contaminated by contact with it. <\/p>\n

v. 7. He shall not make himself unclean for his father or for his mother, for his brother or for his sister, when they die,<\/strong> being, in this respect, like the high priest. Lev 21:11<\/span>, because the consecration of his God is upon his head. <\/strong> The prohibition of the greater, of course, included the less, and the Nazarite was under obligation to guard against every form of contamination. <\/p>\n

v. 8. All the days of his separation he is holy unto the Lord. <\/p>\n

v. 9. And if any man die very suddenly by him,<\/strong> without premonition or previous warning, and he,<\/strong> the Nazarite, hath defiled the head of his consecration,<\/strong> his unshorn head being the diadem of his God, the visible sign of his consecrated condition, then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it,<\/strong> for that was the day always chosen for purposes of purification. <\/p>\n

v. 10. And on the eighth day he shall bring two turtles or two young pigeons,<\/strong> as in the case of Levitical uncleanness, Lev 15:14<\/span>, to the priest, to the door of the Tabernacle of the Congregation;<\/strong> <\/p>\n

v. 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,<\/strong> reestablish the right relation between the worshiper and Jehovah, for that he sinned by the dead, and shall hallow his head the same day,<\/strong> consecrate it to the Lord for a second time, for unhindered growth. <\/p>\n

v. 12. And he shall consecrate unto the Lord the days of his separation,<\/strong> begin his period of consecration anew, and shall bring a lamb of the first year for a trespass-offering,<\/strong> to absolve the worshiper from all guilt; but the days that were before shall be lost,<\/strong> shall not count for the fulfillment of the vow, because his separation was defiled. For a Christian there are no unusual periods of special sanctification, although we observe certain outward times of particular devotion to the Lord, but his whole life is devoted to the service of his heavenly Father and of his Savior, Jesus Christ. <\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

EXPOSITION<\/strong><\/p>\n

THE<\/strong> VOW<\/strong> Or THE<\/strong> NAZIRITE<\/strong> (Num 6:1-21<\/span>).<\/p>\n

Note.<\/em>The Hebrew Nazir <\/em>has been written Nazarite in English under the mistaken impression that there is some connection between Nazir and Nazarene (Mat 2:23<\/span>). A very little reflection will show that “the Nazarene” not only was no Nazir, but that he even took pains to let it be seen that he was not. John the Baptist was the Nazir of the New Testament, and in all outward things the contrast was strongly marked between them (Luk 7:14<\/span>, Luk 7:33<\/span>, Luk 7:34<\/span>; Joh 2:2<\/span>).<\/p>\n

Num 6:2<\/span><\/strong><\/p>\n

Either man or woman.<\/strong> It was not a little remarkable that women could be Nazirites, because, generally speaking, the religious condition of women under the law was so markedly inferior and so little considered. But this is altogether consistent with the true view of the Nazirite vow, viz; that it was an exceptional thing, outside the narrow pale of the law, giving scope and allowance to the free movements of the Spirit in individuals. In this too it stood on the same plane as the prophetic office, for which room was left in the religious system of Moses, and which was designed to correct and supplement in its spiritual freedom the artificial routine of that system. As the prophetic office might be exercised by women, so the Nazirite vow might be taken by women. In either case we find a tribute to and a recognition of the Divine liberty of the Holy Ghost, and an anticipation of the time when the spirit of self-devotion should be poured out without distinction upon men and women. Shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the Lord.<\/strong> Rather, “shall make a solemn vow, a Nazirite vow, to live consecrated unto the Lord.” The two words translated “separate” are not the same. The first (from pala, <\/em>to sever, to consecrate, to distinguish as exceptional) is of somewhat doubtful use here. In Jdg 13:19<\/span> it appears to be used as an intensitive, “did wonderously,” and the Septuagint has here . The other word is used in a general sense in Gen 49:26<\/span>; Deu 33:16<\/span>, or with the addition, “unto the Lord,” as in Jdg 13:5<\/span>. It had, however, acquired a technical sense before this, as appears from Le 25:5<\/span>, 11<\/span>, where the undressed vines are called “Nazirites,” as recalling the unshorn locks of those who had taken the vow. It is evident indeed, from the way in which the Nazirite vow is here spoken of, that it had been, perhaps long, familiar among the people. All that this commandment did was to recognize the practice, to regulate it minutely, and to adopt it into the religious code of Israel. Whence the custom was derived is wholly uncertain, for although the separate elements existed in many different quarters, yet the peculiar combination of them which made the law of the Nazirite is entirely peculiar. Vows of abstinence have, of course, been common among all religions. Mingled with much of superstition, self-will, and pride, they have sprung in the main from noble impulses and yearnings after a higher life, prompted by the Holy Spirit of God; and it may be said with some confidence, that in spite of all reproaches (deserved or undeserved), such voluntary vows of abstinence have done more than anything else to save religion from becoming an unreal profession. Hair offerings, on the other hand, springing from a simple and natural sentiment, have been common enough amongst the heathen. Compare the sacred locks of Achilles (Iliad,’ 23.142, sqq.<\/em>), <\/em>and the various use of the tonsure in pursuance of vows among the ancient Egyptians (Herod; 2.65) and amongst modern Mahomedans and Christians. The physical fact on which all these hair offerings rest is that the hair is the only portion of oneself which can be conveniently detached and presented.<\/p>\n

Num 6:3<\/span><\/strong><\/p>\n

Strong drink.<\/strong> Hebrew, shekar; <\/em> <\/em>(Le Num 10:9<\/span>; Luk 1:15<\/span>). Any intoxicating drink, other than wine including the beer of the Egyptians. Vinegar. Hebrew, chamets. <\/em>It seems to have been freely used by the poorer people (Rth 2:14<\/span>), and was, perhaps, a thin, sour wine (“vile potet acctum<\/em>,” Horat.). Liquor<\/strong> of grapes. <\/strong>A drink made by soaking grape-skins in water.<\/p>\n

Num 6:4<\/span><\/strong><\/p>\n

From the kernels oven to the husk, <\/strong>or skin. Of grape-skins it is said that cakes were made which were considered a delicacy (Hos 3:1<\/span>, mistranslated “flagons of wine”), but this is doubtful. The Septuagint has , <\/em>“wine of grape-skins (the liquor of grapes mentioned before) even to the kernel.” The expression is best understood as including anything and everything, however unlikely to be used, connected with the grape. It is clear that the abstinence of the Nazirite extended beyond what might possibly intoxicate to what was simply pleasant to the taste, like raisins, or refreshing, like charnels. <\/em>The vine represented, by an easy parable, the tree of carnal delights, which yields to the appetite of men such a variety of satisfactions. So among the Romans the Flamen Dialis might not even touch a vine.<\/p>\n

Num 6:5<\/span><\/strong><\/p>\n

There shall no razor come upon his head. <\/strong>The meaning of this law is best <\/strong>understood from the case of Samson, whose strength was in his hair, and departed from him when his hair was cut. No doubt that strength was a more or less supernatural gift, and it went and came with his hair according to some supernatural law; but it is clear that the connection was not merely arbitrary, but was founded on some generally received idea. To the Jew, differing in this from the shaven Egyptian and the short-haired Greek, the hair represented the virile powers of the adult, growing with its growth, and failing again with its decay. To use a simple analogy from nature, the uncropped locks of the Nazirite were like the mane of the male lion, a symbol of the fullness of his proper strength and life (cf. 2Sa 14:25<\/span>, 2Sa 14:26<\/span>, and, for the disgrace of baldness, 2Ki 2:23<\/span>). In later ages Western and Greek feeling on the subject prevailed over Eastern and Jewish, and a “Hebrew of the Hebrews” was able to argue that “even nature itself” teaches us “that if a man have long hair it is a shame unto him” (1Co 11:14<\/span>). No doubt “nature itself” taught the Greek of Corinth that lesson; but no doubt also “nature itself” taught the Jew of Palestine exactly the opposite lesson; and the Apostle himself did not quite discard the earlier sentiment, for he too made a Nazirite vow, and suffered his hair to grow while it lasted (Act 21:24<\/span>). The meaning, therefore, of the law was that the whole fullness of the man’s vitality was to be dedicated without any diminution to the Lord, as typified by the free growth of his hair. It has been conjectured that it was allowed to the Nazirite to “poll” () his hair during his vow, although not to “shave” it (); and in this way the statement is explained that St. Paul “polled his head” ( , Act 18:18<\/span>, compared with Act 21:24<\/span>) in Cenchraea, because he had a vow. It is, however, quite evident that any permission to cut the hair is inconsistent with the whole intention of the commandment; for if a man might “poll his head” when he pleased, he would not be distinguished from other men. If it was allowed in the Apostle’s time, it is only another instance of the way in Which the commandments of God were made of none effect by the traditions of men.<\/p>\n

Num 6:7<\/span><\/strong><\/p>\n

He shall not make himself unclean for his father, or for his mother. <\/strong>The same injunction had been given to the priests (Le Num 21:12<\/span>)”for the crown of the anointing oil of his God is upon him.” A similar reason restrained the Nazirite. Because the consecration of his God is upon his head, <\/strong>i.e; <\/em>because he wears the unshorn locks which are the outward sign of his separation unto God. The hair of the Nazirite was to him just what the diadem <\/strong>on the mitre was to the high priest, what the sacred chrism was to the sons of Aaron. Both of these are called by the word nezer <\/em>(Exo 29:6<\/span>; Le Exo 21:12<\/span>), from the same root as nazir. <\/em>It was thought by some of the Jewish doctors that in these three particularsthe untouched growth of the hair, the abstinence from the fruit of the vine (cf. Gen 9:20<\/span>), and the seclusion from the deadthe separated life of the Nazirite reproduced the unfallen life of man in paradise. This may have had some foundation in fact, but the true explanation of the three rules is rather to be found in the spiritual truth they teach in a simple and forcible way. He who has a holy ambition to please God must<\/p>\n

(1)<\/strong> devote to God the whole forces of his being, undiminished by any wont and use of the world;<\/p>\n

(2)<\/strong> abstain not only from pleasures which are actually dangerous, but from such as have any savour of moral evil about them;<\/p>\n

(3)<\/strong> subordinate his most sacred private feelings to the great purpose of his life.<\/p>\n

Num 6:9<\/span><\/strong><\/p>\n

If any man die very suddenly by him. <\/strong>, in his presence, or neighbourhood, so that, having hastened to his assistance, lie found himself in contact with a corpse. This ease is mentioned particularly, because it was the only one in which simple humanity or mere accident would be likely to infringe upon the vow. In<\/strong> the day of his cleansing, on the seventh day. <\/strong>This appears to be an anticipation of the law given below (Num 19:11<\/span>); but that law may have only sanctioned the <\/strong>existing custom. Shall he shave <\/strong>it. Because “the consecration of his God upon his head” was desecrated by the pollution of death, it must, therefore, be made away with and begun over again.<\/p>\n

Num 6:10<\/span><\/strong><\/p>\n

Two turtles, or<\/strong> two young pigeons. <\/strong>The same offerings had been prescribed for those defiled by divers unclean-nesses in Lev 15:1-33<\/span> (cf. Le Lev 12:8<\/span>).<\/p>\n

Num 6:11<\/span><\/strong><\/p>\n

For that he sinned by the dead. <\/strong>This is one of the cases in which the law seemed to teach plainly that an outward, accidental, and involuntary defilement was sin, and had need to be atoned for. The opposite principle was declared by our Lord <\/em>(Mar 7:18 -93). The Septuagint has here the strange reading <\/em>. Shall hallow<\/strong> his head. <\/strong>By dedicating again to God the free growth of his hair.<\/p>\n

Num 6:12<\/span><\/strong><\/p>\n

For a<\/strong> trespass offering. <\/strong>Rather, “for a guilt offering.” Hebrew, asham <\/em>(see Lev 5:1-19<\/span>). The asham <\/em>always implied guilt, even though it might be purely legal, and it was to be offered in this case in acknowledgment of the offence involved in the involuntary breach of vow. In the education of <\/strong>conscience, on anything lower than the “perfect law of liberty,” it was only possible to secure thoroughness and consistency at the cost of introducing much that was arbitrary and destined to pass away. Something similar must always be tolerated in the moral education of children. The days that were before shall be lost. <\/strong>Literally, “shall fall.” Septuagint, , <\/em>“shall not be counted.”<\/p>\n

Num 6:13<\/span><\/strong><\/p>\n

When the days of his separation are fulfilled. <\/strong>The original law contemplated only a vow for a certain period, longer or shorter. All the Nazirites, however, of whom we read in Scripture were lifelong Nazirites: Samson (Jdg 13:5<\/span>), Samuel (1Sa 1:11<\/span>), John the Baptist (Luk 1:15<\/span>). In all these cases, however, the vow was made for them before their birth. Hegesippus (in Euseb. 2.23) tells us that James, the Lord’s brother, was a Nazirite: “He did not drink wine nor strong drink, and no razor came on his head.”<\/p>\n

Num 6:14<\/span><\/strong><\/p>\n

He shall<\/strong> offer his offering. <\/strong>This offering included all the four ordinary sacrificesthe sin offering, the burnt offering, the peace offering, and the meat offering. For the meaning of these see Lev 4:1-35<\/span>; Lev 1:1-17<\/span>; Lev 3:1-17<\/span>; Lev 2:1-16<\/span>.<\/p>\n

Num 6:15<\/span><\/strong><\/p>\n

A<\/strong> basket of unleavened bread anointed with oil.<\/strong> Required for every sacrifice of thanksgiving, as this was (Le Num 7:12<\/span>). And<\/strong> their meat offering, and their <\/strong>drink offerings, i.e; <\/em>the gifts of meal, oil, and wine which belonged to burnt offerings and peace offerings (see below, Num 15:3<\/span>, sqq. <\/em>).<\/em><\/p>\n

Num 6:18<\/span><\/strong><\/p>\n

Shall<\/strong> take the hair of the head of his separation, and shall put it in the fire which is under the sacrifice of the peace offerings. <\/strong>It is not said, nor intended, that the hair was offered to God as a sacrifice. If so, it would have been burnt with the burnt offering which represented the self-dedication of the worshipper. It had been holy to the Lord, growing uncut all the days of the vow. The vow was now at an end; the last solemn act of sacrifice, the peace offering, which completed all, and typified that fearless and thankful communion with God which is the end of all religion, was now going on; it was fitting that the hair which must now be shorn, but could not be disposed of in any ordinary way, should be burnt upon the altar of God. In the fire, <\/strong>i.e; <\/em>on the brazen altar. In later days it seems to have been done in a room assigned to the Nazirites in the court of the women: another deviation from the ordinal law.<\/p>\n

Num 6:19<\/span><\/strong><\/p>\n

The<\/strong> sodden shoulder, <\/strong>or boiled shoulder; the left. The right, or heave shoulder, was already the priest’s, according to the general rule (Le Num 7:32<\/span>). That the other shoulder was also “waved” and accepted by God as his portion, to be consumed in his name by the priest, was a further token of the gracious acceptance of the self-dedication of the Nazirite, and of the fullness of eucharistic communion into which he had entered with his God.<\/p>\n

Num 6:20<\/span><\/strong><\/p>\n

Shall wave them.<\/strong> By putting his hands under the hands of the Nazirite. On the symbolism of this see Lev 7:1-38<\/span>. Drink wine.<\/strong> Perhaps at the sacrificial feast.<\/p>\n

Num 6:21<\/span><\/strong><\/p>\n

This is the law of the Nazarite who hath vowed, and of his offering.<\/strong> “And of” are not in the text. We should probably read, “This is the law of the Nazirite who hath vowed his offering unto the Lord in accordance with his consecration,” i.e; <\/em>these are the offerings which, as a Nazirite, he is bound to make. Beside that his hand shall get.<\/strong> Literally, “grasp.” If he can afford or can procure anything more as a free-will offering, he may well do so. In later days it became customary for richer people to defray for their poorer brethren ,the cost of their sacrifices (Josephus, Ant; <\/em>19.6, 1; and cf. Act 21:24<\/span>).<\/p>\n

HOMILETICS<\/strong><\/p>\n

Num 6:1-21<\/span><\/strong><\/p>\n

INDIVIDUAL CONSECRATION TO GOD<\/strong><\/p>\n

In this section we have, spiritually, the consecration of the individual life to God as a reasonable, holy, and lively sacrifice (Rom 12:1<\/span>). This consecration was the ideal for all Israel (Exo 19:6<\/span>); but inasmuch as the people at large could not attain unto it fully, a tribe and a family were in varying degree “separated” <\/em>unto the Lord. In order, however, that individuals might not be hindered from obeying the call to self-dedication as the Spirit moved them, the vow of the Nazirite was allowed, encouraged, and regulated. Consider, therefore<\/p>\n

I.<\/strong> THAT<\/strong> ANY<\/strong> INDIVIDUAL<\/strong> IN<\/strong> ISRAEL<\/strong> WHO<\/strong> WAS<\/strong> OF<\/strong> AGE<\/strong> TO<\/strong> TAKE<\/strong> A VOW<\/strong> MIGHT<\/strong> BECOME<\/strong> A NAZIRITE<\/strong>, WHETHER<\/strong> MAN<\/strong> OR<\/strong> WOMAN<\/strong>, WHETHER<\/strong> OF<\/strong> THE<\/strong> PRIESTHOOD<\/strong> OR<\/strong> OF<\/strong> THE<\/strong> PEOPLE<\/strong>. John the Baptist was a priest; Samuel a Levite; Samson of the tribe of Dan. Even so it is the fundamental character of the gospel that every individual Christian, without any distinction of male or female, clerical or lay, is free to obey the call of the Spirit to an individual consecration of self to God. All are indeed called to “die unto sin, and rise again unto righteousness ;” unto all it is said, “Ye are dead, and your life is hid with Christ in God” (Col 3:3<\/span>); but yet it is palpably true that individuals here and there are specially moved by the Spirit to realize this their consecration, to translate into practical life their professed detachment from the world and attachment unto God. And this action of the Spirit is perfectly free; none can say beforehand who <\/em>may be moved to dedicate himself or herself to a life of entire self-sacrifice and of unlimited obedience.<\/p>\n

II.<\/strong> THAT<\/strong> THE<\/strong> CHILD<\/strong> OF<\/strong> ISRAEL<\/strong> SO<\/strong> CALLED<\/strong> INWARDLY<\/strong> BY<\/strong> THE<\/strong> SPIRIT<\/strong> WAS<\/strong> PERMITTED<\/strong> AND<\/strong> ENCOURAGED<\/strong> TO<\/strong> TAKE<\/strong> A VOW<\/strong>. Yet this vow limited as to obligations and as to time, so as it should not become a snare. And it appears that a Christian apostle took a vow of the sort (Act 18:18<\/span>). Even so it would seem that religious vows are not now in themselves unlawful or displeasing, provided they be really free, and that there be provision for being discharged from them. And note that almost all the Nazirites of Scripture appear to have been lifelong Nazirites, we know not why. Probably it is the tendency of all vows to become perpetual, because there seems something arbitrary and incomplete in any self-devotion or self-denial which ends before life itself ends. Nevertheless, it is plain that the Divine command contemplated only vows for a specific time.<\/p>\n

III.<\/strong> THAT<\/strong> THE<\/strong> FIRST<\/strong> OBLIGATION<\/strong> OF<\/strong> THE<\/strong> NAZIRITE<\/strong> WAS<\/strong> TO<\/strong> ABSTAIN<\/strong> FROM<\/strong> EVERYTHING<\/strong> PRODUCED<\/strong> BY<\/strong>, OR<\/strong> MADE<\/strong> FROM<\/strong>, THE<\/strong> VINE<\/strong>, HOWEVER<\/strong> HARMLESS<\/strong>. Even so, if any man will dedicate himself, according to his Christian liberty and the impulse of the Spirit, to the nearer following of Christ, he must renounce all the excitements of this world, all those stimulants of pleasure, gain, or ambition which intoxicate the mind and distract it from the service of God; and not only that which is plainly evil and confessedly dangerous, but also that which has any savour of evil, any suspicion of danger, about it. The wisdom of him who would at any cost please God is not to walk as near the border line of things unlawful or unwise as possible, but rather to give them a clear berth, so as through no mischance he may be entangled therein; and this because of human weakness, whereby<\/p>\n

(1)<\/strong> we glide so easily from pleasures or cares lawful to the like unlawful, and<\/p>\n

(2)<\/strong> we find it so much easier to take a simple and decided line, even against ourselves, than a wavering and uncertain one (Luk 9:24<\/span>; Luk 10:42<\/span>; Luk 18:22<\/span>; Luk 21:34<\/span>; 1Co 6:12<\/span>; 1Co 9:25, 1Co 9:27<\/span>; 2Ti 2:4<\/span>; and cf. Mat 19:12<\/span>; 1Co 7:32<\/span>).<\/p>\n

IV.<\/strong> THAT<\/strong> THE<\/strong> SECOND<\/strong> OBLIGATION<\/strong> OF<\/strong> THE<\/strong> NAZARITE<\/strong> WAS<\/strong> TO<\/strong> DEDICATE<\/strong> THE<\/strong> FREE<\/strong>, UNTOUCHED<\/strong> GROWTH<\/strong> OF<\/strong> HIS<\/strong> HAIR<\/strong> TO<\/strong> THE<\/strong> LORD<\/strong>. Even so the servant of God must dedicate to him the whole forces of his nature, unrestrained and undiminished by any conventionalities of the world, by those customs and fashions of society which cramp and limit on every side the possibilities of usefulness and of power which are in man. The true servant of Christ, neither acknowledging the principles nor guided by the maxims of the world, must be content to be singular, to be wondered at. to be regarded as extreme (cf. Luk 7:33<\/span>; 2Co 11:1-33<\/span>, 2Co 12:1-21<\/span>; Gal 6:14<\/span>; Php 3:8<\/span>). “Let your moderation” <\/em>(Greek, , “forbearance”) “be known unto all men” is a text much more often misquoted in the devil’s service than quoted in Christ’s.<\/p>\n

V.<\/strong> THAT<\/strong> THE<\/strong> THIRD<\/strong> OBLIGATION<\/strong> OF<\/strong> THE<\/strong> NAZIRITE<\/strong> WAS<\/strong> NOT<\/strong> TO<\/strong> COME<\/strong> INTO<\/strong> CONTACT<\/strong> WITH<\/strong> DEATH<\/strong>, EVEN<\/strong> FOR<\/strong> HIS<\/strong> NEAREST<\/strong> RELATIONS<\/strong>. Even so the servant of God must cross his nearest earthly affections, and do violence to his most natural feelings, rather than expose himself to the contagion of spiritual death. Where this danger really exists may indeed be known only to God and to him; but where he knows it to exist he is bound to avoid it at any cost of affection or of appearance, so as he make it not a cloak for escaping duty (Mat 10:35-37<\/span>; Luk 14:26<\/span>, Luk 14:33<\/span>; Luk 9:60-62<\/span>; and cf. Mat 5:29<\/span>, Mat 5:30; 1Co 5:11<\/span>; 2Co 6:14<\/span>). Few have strength and vigour of soul to mix with impunity in the society of those spiritually dead; wisdom and loyalty alike demand that we avoid them except we can really do them good.<\/p>\n

VI.<\/strong> THAT<\/strong> THE<\/strong> CASE<\/strong> OF<\/strong> THE<\/strong> NAZIRITE<\/strong> BEING<\/strong> UNAVOIDABLY<\/strong> DEFILED<\/strong> WITH<\/strong> DEATH<\/strong> WAS<\/strong> PROVIDED<\/strong> FOR<\/strong>, AND<\/strong> PROVISION<\/strong> MADE<\/strong> FOR<\/strong> HIS<\/strong> BEGINNING<\/strong> AFRESH<\/strong>. Even so God knows that in the confusions and mixtures of life it is hard indeed to escape altogether from the subtle contagion of spiritual deadness, which will often seize upon a soul most unexpectedly from unavoidable contact with others. No profession and no earnestness of self-devotion is a safeguard against this danger. But if it come to pass that the soul be thus defiled, and deadness come over it, all is not therefore lost, nor is its consecration at an end. It must offer the sacrifice of a contrite heart, and begin again with penitence and patience, not counting that which is behind, nor dwelling on its loss, but reaching forth after those things which lie before it (Psa 37:24<\/span>; Mic 7:8<\/span>; Php 3:13<\/span>, Php 3:14<\/span>).<\/p>\n

VII.<\/strong> THAT<\/strong> WHEN<\/strong> THE<\/strong> SELF<\/strong>–DEVOTION<\/strong> OF<\/strong> THE<\/strong> NAZIRITE<\/strong> WAS<\/strong> PERFECTED<\/strong>, IT<\/strong> STILL<\/strong> NEEDED<\/strong> TO<\/strong> BE<\/strong>–COMMENDED<\/strong> UNTO<\/strong> GOD<\/strong> THROUGH<\/strong> THE<\/strong> FOURFOLD<\/strong> SACRIFICES<\/strong> OF<\/strong> THE<\/strong> LEVITICAL<\/strong> LAW<\/strong>. Even so our highest service and greatest self-denial is not acceptable to God except it be offered through and with the prevailing sacrifice of Christ. And inasmuch as one of these sacrifices was a sin offering, so is there need that the best of our best things should be purged from the sin which clings to them by the atoning death of Christ.<\/p>\n

VIII.<\/strong> THAT<\/strong> THE<\/strong> HAIR<\/strong>, THE<\/strong> SYMBOL<\/strong> OF<\/strong> SEPARATION<\/strong>, WAS<\/strong> AT<\/strong> LAST<\/strong> TO<\/strong> BE<\/strong> PUT<\/strong> IN<\/strong> THE<\/strong> ALTAR<\/strong> FIRE<\/strong> UNDER<\/strong> THE<\/strong> PEACE<\/strong> OFFERING<\/strong>. Even so the good will, the earnest desire, the single purpose with which we have been enabled to serve God, is to be brought at lastwhen its work on earth is doneand simply laid upon the altar of the love of God, and of our thankful communion with him in peace through Christ; and this not as being anything worthy in itself, but only as being part of our gratitude to God.<\/p>\n

IX.<\/strong> THAT<\/strong> ON<\/strong> THIS<\/strong> OCCASION<\/strong>, AND<\/strong> THIS<\/strong> ALONE<\/strong>, THE<\/strong> SECOND<\/strong> SHOULDER<\/strong> WAS<\/strong> ACCEPTED<\/strong> BY<\/strong> GOD<\/strong> AS<\/strong> HIS<\/strong> OWN<\/strong> PORTION<\/strong> FROM<\/strong> THE<\/strong> PEACE<\/strong> OFFERING<\/strong>. Even so it is undeniable that a more devoted life does infallibly lead to a greater acceptance with God and to a fuller communion in peace and thankfulness with him.<\/p>\n

HOMILIES BY W. BINNIE<\/strong><\/p>\n

Num 6:1-21<\/span><\/strong><\/p>\n

SEPARATED TO THE SERVICE OF GOD<\/strong><\/p>\n

(the law of the Nazarite). This passage, barren and unpromising as it looks, is nevertheless invested with an undying interest by the circumstance that three of the most famous men in the sacred history belonged to the order whose rule is here prescribed. Samson, <\/em>with all his faults, was a heroic character, and he was a Nazarite from his mother’s womb. Samuel, <\/em>his contemporary, was a hero of a purer and higher type, the earliest of the great prophets after Moses, and he too was a Nazarite, by his mother’s consecration, before he was born. As Samuel was the first, John the Baptist <\/em>was the last, of the old prophets, and he likewise was a Nazarite from his birth.<\/p>\n

I.<\/strong> WHAT<\/strong>, THEN<\/strong>, WAS<\/strong> A NAZARITE<\/strong>? The term (more correctly written Nazir, <\/em>or Nazirite<\/em>) <\/em>is a Hebrew one, and signifies separated, <\/em>or set apart. <\/em>In Israel there were three orders of men who may be said to have been separated to God’s service.<\/p>\n

1<\/strong>. The priests. <\/em>Their office was hereditary. The separation attached to Aaron’s house. The work <\/em>to which they were separated was to offer sacrifice, to burn incense, and to bless the people.<\/p>\n

2<\/strong>. The prophets. <\/em>Their office was not hereditary. The true prophet was such by a Divine call addressed to him individually. His wink was purely spiritual. He delivered to the people the word of the Lord.<\/p>\n

3<\/strong>. The Nazarites <\/em>proper. Their separation was neither hereditary, like the priests’, nor necessarily by special Divine call, like the prophets’. It was by their own act, or that of their parents, and was sometimes spontaneous, sometimes by a more or less stringent Divine direction. Any free man or womanany man or woman not under some prior obligation incompatible with itcould separate himself or herself by the Nazarite’s vow. The separation might be either for a limited period or for life.<\/p>\n

II.<\/strong> Regarding THE<\/strong> DUTIES<\/strong> PERTAINING<\/strong> TO<\/strong> THE<\/strong> ORDER<\/strong>, nothing is here laid down It is simply implied that the Nazarite was to show an example of pre-eminent devotedness to God. To judge by the lives of Samuel and John the Baptist, the Nazarite’s devotedness was to be manifested in the best of all ways, namely, by a life of active labour in diffusing the knowledge and fear of the Lord. However, the law did not prescribe this. It simply put around the Nazarite’s separation the hedge of legal recognition and ceremonial regulation. How the garden thus protected was to be filledwhat flowers and fragrant herbs and fruit it was to yieldwas left to be determined by the motions of God’s free Spirit in the individual Nazarite’s heart. Anyhow, the practical working of this kind of separation in Israel came <\/em>to be such that it was looked upon as a sure sign that piety was flourishing when the Nazarites abounded (see Amo 2:11<\/span>, Amo 2:12<\/span>).<\/p>\n

III.<\/strong> Turning to THE<\/strong> LAW<\/strong> AS<\/strong> LAID<\/strong> DOWN<\/strong> HERE<\/strong> IN<\/strong> NUMBERS<\/strong>, it is to be observed that the Nazarite’s separation was to be expressed in three ways.<\/p>\n

1<\/strong>. By entire abstinence not only from wine and strong drink, but from all the produce of the vine (Num 6:3<\/span>, Num 6:4<\/span>). John Baptist came neither eating nor drinking.<\/p>\n

2<\/strong>. By absolutely refusing to defile themselves for the dead (verses 7-12). The rule was as absolute on this head for the Nazarite as for the high priest. Not even for father or mother, for wife or child, might he contract defilement. If by any chance he should come in contact with a dead body, the law demanded a sin offering for atonement and a burnt offering in token of renewed dedication, and his term of separation had to begin anew.<\/p>\n

3<\/strong>. By letting the hair of the head grow unshorn. <\/em>Every child remembers the seven locks of Samson’s head. When the period of separation was expired, the head was shaved and certain prescribed offerings were presented, besides any free-will offering the person might choose to bring (verses 13-21). As these last offerings were costly, it was not uncommon for wealthy persons to come forward and bear the Nazarites’ charges (Act 21:24<\/span>).<\/p>\n

IV.<\/strong> WHAT<\/strong> CONCERN<\/strong> HAVE<\/strong> WE<\/strong> WITH<\/strong> THIS<\/strong> LAW<\/strong> OF<\/strong> THE<\/strong> NAZARITE<\/strong>? Is any corresponding vow of separation to be in use under the New Testament? The Church of Rome, I need hardly say, founds on the Nazarite’s vow an argument for her religious orders, so calledorders of men and women who are bound by oath to lifelong poverty, celibacy, and obedience. But there is no real correspondence between the two institutions. Not one of the three vows of the religious orders was included in the vow of the Nazarite. He could, hold property; he was generally married; he submitted his conscience to no man s authority. No warrant can be extracted from this law for ensnaring consciences with the threefold vow. Yet it by no means follows that this Old Testament vow has no lesson for us. It furnishes a valuable analogy. The Apostle Paul evidently felt this, for he liked to think of himself as a man” separated unto the gospel of God” (Rom 1:1<\/span>), and to think of this separation as having taken place (like Samuel’s and John Baptist’s) before he was born (Gal 1:15<\/span>). This does not refer merely to his being separated to preach the word, for that was common to him with all ministers of the gospel; nor does it refer simply to his apostolate. It refers but to his special work as the great missionary apostle. There is room and need in the Christian Church not only for men separated by the authority and call of the Church to official service, but for men also who are moved to <\/em>separate themselves to free and unofficial service. Robert Haldane of Airthrey was not an ordained minister, never held a pastoral charge, never administered the sacraments, yet he devoted his whole time and wealth to the cause of Christ. Selling Airthrey Castle, he purchased a mansion house where he could live at less expense, and he thenceforward lived for the diffusion of true religion at home and abroad. Blessed be God, Mr. Haldane was not singular in this sort of separation. It answers exactly, under the Christian and spiritual dispensation, to the separation of the Nazarite under the law. Without doubt men and women separated thus to God will have a great part to play in the victorious progress of the kingdom of Christ. It should be the constant prayer of the Church that Christ would, of her young men, raise up not only prophets (he is doing that), but Nazarites also.B.<\/p>\n

HOMILIES BY E.S. PROUT<\/strong><\/p>\n

Num 6:1-8<\/span><\/strong><\/p>\n

THE TEMPORARY VOW OF THE NAZARITE SYMBOLICAL OF THE LIFELONG VOW OF THE CHRISTIAN<\/strong><\/p>\n

Though the Israelites had a priesthood, they were themselves “a kingdom of priests.” Individual responsibility toward God was pressed upon their consciences in many ways; e.g; <\/em>Deu 26:1-14<\/span>, etc. And private persons might aspire to the honour of an especial priestly consecration. Since temporary vows were acceptable to God under the old covenant, they may be under the new covenant, if taken for a limited time and for Christian ends; e.g. celibacy or abstinence (cf. Act 18:18<\/span>; Act 21:6<\/span>). But a higher form of vow is that of entire consecration for life, <\/em>that we may be daily led by the Spirit of God, and live the life of faith on the Son of God. Our Nazarite state is to be lifelong. None can disallow the Christian’s vow to Christ (cf. Deu 30:1-5<\/span> with Mat 10:37<\/span>). The consecration which we avow must be marked by three facts, of which we see symbols in this chapter<\/p>\n

I.<\/strong> SELF<\/strong>–DENIAL<\/strong> (Deu 26:3<\/span>, Deu 26:4<\/span>); <\/p>\n

II.<\/strong> VISIBLE<\/strong> PROFESSION<\/strong> (Deu 26:5<\/span>); <\/p>\n

III.<\/strong> PERSONAL<\/strong> PURITY<\/strong> (Deu 26:6-8<\/span>).<\/p>\n

I.<\/strong> The priests had, when “on duty,” to exercise the self-denial required of the Nazarite (Le Deu 10:9<\/span>). The kind of self-denial demanded is a significant testimony in favour of total abstinence (see Milton’s words in Samson Agonistes:’ “Oh, madness, to think use of strongest wines,” etc.). Self-denial, in a wider sense, at any rate, always required of us, because we are always “on duty” (Mat 10:38<\/span>; Luk 9:23<\/span> : Joh 12:25<\/span>).<\/p>\n

II.<\/strong> The Nazarites’ locks marked their separation. Our consecration must be marked not by tonsures or cowls, but by verbal avowals (Rom 10:9<\/span>, Rom 10:10<\/span>) and good works (Mat 5:16<\/span>; Php 2:14-16<\/span>), which shall excel those of men who make no profession to the supernatural life of the disciples of Christ (cf. Mat 5:47<\/span>, Mat 5:48<\/span>).<\/p>\n

III.<\/strong> We are “called to be saints<\/em>,” <\/em>personally pure and separated from the world and its dead works (Joh 17:11-19<\/span>; 2Co 6:17<\/span>). Christ’s claims on us are paramount (Luk 9:59<\/span>, Luk 9:60<\/span>) and perpetual (Rev 2:10<\/span>). We cannot violate our pledges and go on as though our relations to Christ were unchanged, but must renew our vows (Deu 26:12<\/span>; Eze 33:12<\/span>, Eze 33:13<\/span>). When the period of the vow ended, the restraints were removed, but the honour remained. So will it be with us at death (Joh 12:26<\/span>, etc.).P.<\/p>\n

HOMILIES BY D. YOUNG<\/strong><\/p>\n

Num 6:2<\/span><\/strong><\/p>\n

THE NAZARITE’S VOW<\/strong><\/p>\n

“When either man or woman shall separate themselves to vow a vow of a Nazarite,” etc. Here we meet with the Nazarite’s vow as something already in existence, and needing to be regulated. The fact that such regulations were necessary points to a class of persons, not perhaps very large, but likely to be permanent in Israel, who felt it laid upon them to be separate for a while from the common track of their neighbours. There are several instances of vows recorded in Scripture. A person might vow that if a certain wish were granted, a certain thing would be done in return; e.g; <\/em>Hannah, Jephthah. Here we are on different ground. There is nothing like a bargaining with the Almighty. The Nazarite’s vow is of a higher kind, and demands special consideration. It does not rise among such natural feelings as are common to all human breasts The motive shows a class of men to whom the common level of their neighbours’ thoughts concerning religion was quite insufficient.<\/p>\n

I.<\/strong> Consider THE<\/strong> STATE<\/strong> FROM<\/strong> WHICH<\/strong> THE<\/strong> NAZARITE<\/strong> SEPARATED<\/strong> HIMSELF<\/strong>. The name signified the stateseparation. The average of religious feeling and activity in the minds of the Israelites must have been very low. Jehovah for his purposes had constrained them into a special relation to him, but as for them, they had not with all their hearts chosen him in return. They were groaning over Egypt lost, and the perils, trials, and discomforts of the wilderness. They did not delight in the law of the Lord. They learned how to go through the routine of outward ceremonies, but that perfect law which converts the soul, rejoices the heart, and enlightens the eyes was foreign to all their sympathies.<\/p>\n

II.<\/strong> Hence THE<\/strong> SEPARATION<\/strong> OF<\/strong> THOSE<\/strong> WHO<\/strong> SOUGHT<\/strong> A HOLIER<\/strong> AND<\/strong> SPIRITUAL<\/strong> LIFE<\/strong>. Some, at all events, out of the multitude at Sinai must have been impressed with its solemn circumstances, and with the claims which Jehovah made for himself in the first four commandments of the Decalogue. What contented their neighbours in the way of compliance with God’s wishes fell far short of contenting them. Others had to be dragged. The wish of a Nazarite was, “I will run in the way of thy commandments, when thou hast enlarged my heart.” Such were the true successors of Enoch, who walked with God, and Noah, who preached righteousness. Such men, in the ruling wish of their spirits, are set before us in the Psalms of David, where he expresses the heights and depths of personal religion as it was possible in the old dispensation. We may well believe there were thousands who could adopt and sing such, as the language of their experience. It was from men of the Nazarite spirit that prophets could be taken, burning with zeal for the Lord of hosts, and for justice and compassion among men. Note the connection of prophets and Nazarites, Amo 2:11<\/span>, Amo 2:12<\/span>.<\/p>\n

III.<\/strong> THE<\/strong> NAZARITE<\/strong> THUS<\/strong> BECOMES<\/strong> A TYPE<\/strong> OF<\/strong> WHAT<\/strong> SHOULD<\/strong> EVER<\/strong> BE<\/strong> SOUGHT<\/strong> IN<\/strong> THE<\/strong> CHRISTIAN<\/strong> LIFE<\/strong>. It is easy enough to get into a routine, the omission of which would offend the conscience, yet the observance of which does nothing to bring the life nearer to God. We must not measure ourselves by the attainments and opinions of nominal adherents to the Church of Christ. It is no business of ours to judge them, but what satisfies them should not satisfy us. We must try to find out for ourselves in a satisfactory way what God would have us be and do, not falling in easily with what the crowd may profess to be his will. “What do ye more than others?” Avoid that fatal question which so completely, yet so unconsciously, reveals the unspirituality of the person who asks it”Where’s the harm?” (Rom 12:1<\/span>, Rom 12:2<\/span>; Php 3:12-15<\/span>).Y.<\/p>\n

Num 6:3-21<\/span><\/strong><\/p>\n

THE REGULATIONS FOR OBSERVANCE OF THE NAZARITE’S VOW<\/strong><\/p>\n

As a vow of separation, it was to be observed in as significant a way as possible. It was not only a separation in heart and sympathy, but it had its signs, <\/em>which plainly indicated the separation to others. These regulations were also helpful to the Nazarite himself as remembrancers. We may conclude <\/em>that not only the details of them, but the very substance, was of God’s appointment. Thus security was taken that all should be in harmony with the great body of the law, and also give the greatest chance of profit to the Nazarite himself, and the greatest chance of instruction to the people.<\/p>\n

I.<\/strong> REGULATIONS<\/strong> DURING<\/strong> THE<\/strong> CONTINUANCE<\/strong> OF<\/strong> THE<\/strong> VOW<\/strong>.<\/p>\n

1<\/strong>. Abstinence from the fruit of the vine. <\/em>It was to be a rigorous <\/em>abstinence. This we may take to signify a protest in the most comprehensive way against all seeking of mere pleasure and comfort. The grape was the symbol of sensual delights. The spies brought back grapes of Eshcol more than any other produce to testify the riches of Canaan: this shows how much the Israelites thought of the fruit. There was, of course, no peculiar merit and advantage in abstaining from the grape itself. The abstinence was simply a sign indicating a desire to rise above the common pleasures of men. The Nazarites were not ascetics. They did not refrain from a good creature of God by way of penance. But in the grape there was the possibility of wine and strong drink, and the wine and strong drink were the testimony of the worldly soul that he loved to gratify his sensual nature, and eared not that his body should be so disciplined and restrained as to be the effectual minister of God. The appropriate joys of human life are not to be found among the powers that link us to the lower creation. We are to look for them in communion with God and following Christ. Our joy is in the Holy Ghost. “Is any merry, let him sing Psalms.”<\/p>\n

2<\/strong>. The unshorn head. <\/em>The Nazarite was not his own. Not even the least thing about his person was at his own disposal. He was not allowed to cast away even a thing so easily and painlessly separated as the hair, seemingly of so little consequence, and so quickly growing again. It was just because the hair seemed so little a thing that leaving it unshorn was so fit for a sign (Mat 5:36<\/span>; Mat 10:30<\/span>). So when we become Christ’s we become his altogether. We must be faithful in that which is least. All <\/em>of life is for him, though there are many things that, hastily considered, look as little important as the short light hairs clipped from the head. The unshorn head also made a manifest difference in the sight of men. <\/em>Abstaining from the vine was only known at the social board; the unshorn head revealed the Nazarite to every one he met. It was an unostentatious challenge and rebuke to the more easy-going multitude. God had accepted the Nazarite, and stamped his acceptance by this simple, impressive regulation.<\/p>\n

3<\/strong>. The avoidance of the dead. <\/em>Death was uncleanness (Num 5:2<\/span>). The Nazarite as a consecrated one dare not touch the dead. “Separated for God, in whose presence death and corruption can have no place, the Nazarite must ever be found in the habitations and society of the living.” Not even dead kindred may the Nazariteman or womantouch. What a striking reminder in verse 7 of the requirements of Christi (Luk 18:29<\/span>, Luk 18:30<\/span>). He that would please God and rise to higher attainments in Divine things must subordinate all human kinship to higher claims. Christ divides the family against itself, and makes a man’s foes those of his own household. The nearest kindred may be an obstacle to the regenerate, as still dead in trespasses and sins. “Let the dead bury their dead.” A Nazarite in the observance of his vow was ever on the watch against all occasion of uncleanness, for the very least defilement compelled a fresh start from the beginning.<\/p>\n

II.<\/strong> REGULATIONS<\/strong> FOR<\/strong> THE<\/strong> RETURN<\/strong> TO<\/strong> ORDINARY<\/strong> LIFE<\/strong>. This was to be done in a public, deliberate, and sacred way. Precisely ordained offerings had to be made before the Nazarite again put razor to his head or wine to his lips. These offerings doubtless had relation both to the period just expired and the freer life to be presently resumed. There was thanksgiving for the vow successfully observed, atonement for the sin that nevertheless had mingled in it, and something to express his purposes for the future. The freer life was still to find him a Nazarite in heart. To be nearer God for a time and then go away to a distance, to taste the pleasures of holiness for a season and then go back to pollution, such conduct would have made the vow a mockery and abomination. We must all be Nazarite in spirit, opposed to the world as resolutely as was the Baptist, but not, like him, fleeing to the wilderness. Our guide and example is Jesus himself, the holiest of all Nazarites, who kept himself unspotted even at the table of the glutton and wine-bibber. His prayer for us is not that we should be taken out of the world, but kept from the evil.Y.<\/p>\n

Fuente: The Complete Pulpit Commentary<\/b><\/i><\/h4>\n

FIFTH SECTION
The Nazirite in Gods Army<\/strong><\/p>\n

Num 6:1-21<\/span><\/p>\n

1And the Lord spake unto Moses, saying, 2Speak unto the children of Israel, and say unto them, When either man or woman 1<\/span>2<\/span>shall separate themselves<\/em> to vow a vow of a Nazarite, to separate themselves<\/em> unto the Lord; 3He shall separate himself<\/em> from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any 3<\/span>liquor of grapes, nor eat 4<\/span>moist grapes, or dried. 4All the days of his 5<\/span>separation shall he eat nothing that is made of the 6<\/span>vine tree, from the kernels even to the husk. 5All the days of the vow of his 2separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself<\/em> unto the Lord, he shall be holy, and<\/em> shall let the locks of the hair of<\/em> his head grow. 6All the days that he separateth himself<\/em> unto the Lord he shall come at no dead body. 7He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the 7<\/span>consecration of his God is<\/em> upon his head. 8All the days of his separation he is<\/em> holy unto the Lord. 9And if any man die very suddenly by him, and he hath defiled the head of his 4consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. 10And on the eighth day he shall bring two 8<\/span>turtles, or two young pigeons, to the priest, to the door of the 9<\/span>tabernacle of the congregation: 11And 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 10<\/span>by the dead, and shall hallow his head that same day. 12And he shall 11<\/span>consecrate unto the Lord the days of his 2separation, and shall bring a lamb of the first year for a 12<\/span>trespass offering: but the days that were before shall be 13<\/span>lost, because his separation was defiled.<\/p>\n

13And this is<\/em> the law of the Nazarite: when the days of his separation are fulfilled, he shall be brought unto the door of the etabernacle of the congregation: 14And he shall offer his 14<\/span>offering unto the Lord, 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. 15And a basket of unleavened bread, cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil, and their 15<\/span>meat offering, and their drink offerings. 16And the priest shall bring them<\/em> before the Lord, and shall offer his sin offering, and his burnt offering: 17And he shall offer the ram for<\/em> a sacrifice of peace offerings unto the Lord, with the basket of unleavened bread: the priest shall offer also his kmeat offering, and his drink offering. 18And the Nazarite shall shave the head of his 2separation at<\/em> the door of the etabernacle of the congregation, and shall take the hair of the head of his 2separation, and put it<\/em> in the fire which is<\/em> under the sacrifice of the peace offerings. 19And 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<\/em> upon the hands of the Nazarite, after the hair<\/em> of his 2separation is shaven: 20And the priest shall wave them for<\/em> a wave offering before the Lord: this is<\/em> holy for the priest, with the wave breast and heave 16<\/span>shoulder: and after 21that the Nazarite may drink wine. This is<\/em> the law of the Nazarite who hath vowed, and of<\/em> his ioffering unto the Lord for his separation, besides that<\/em> that his hand shall get: according to the vow which he 17<\/span>vowed, so he must do after the law of his 2separation.<\/p>\n

EXEGETICAL AND CRITICAL<\/strong><\/p>\n

1. [Nazarite should in strictness be written Nzirite<\/em>. The accepted spelling has no doubt prevailed amongst Christians from its being supposed that this vow is referred to in Mat 2:23<\/span>. The Bib. Comm<\/em>.Tr.]. The Nazirite, too, only attains his full significance by his relation to the army of God, to the affairs of Jehovahs kingdom. He is in this relation the counterpart of the emulous warrior; he has submitted himself to a special consecration to God, and therewith to death. Such consecrations occur among all considerable nations as heroism of spontaneous growth, especially among the Greeks and Romans, among Germans and Swiss, and not only in the shape of heroes, but also of heroines. To this class belong Kodrus, Leonidas, the two Decii Mus and many others of later date, not to speak of heroic army corps, both ancient and modern. Hence the Naziriteship, may not be regarded as an original, theocratic institution, any more than the institutions of divorce, of the oath, and similar things. But it is to be regarded as a theocratic arrangement which consecrated and sanctified a natural disposition and tendency to heroic self-sacrifice.<\/p>\n

The Nazirite is, of course, related to the priest, more nearly approached to the priest, as also the monk in Christian times, perhaps also in respect to particular priestly rights. Indeed, in certain respects, he submits to a stricter law. To the priest indulgence in wine was only prohibited before his entering on a sacred ceremony; to the Nazirite it was altogether prohibited. With respect to avoiding uncleanness from contact with the dead, he was even raised above the priest and put on an equality with the high-priest. Yet he must not be identified with the ascetic in his contemplative tendency, as is done by Philo, Oehler, Keil and others. It is true that the idea of universal priesthood appears in a stronger light in the Naziriteship, possessing as it did equal rank with the priesthood in many things, yet mainly in a practical direction; although on the other hand the former with their vows remind us of the Nazirites. Again the Nazirite has some of the characteristic traits of the prophet, with whom, also, he is classed by Amo 2:11<\/span>. And that leads to the inference that the Nazirite is always raised up by God for a special concern of the kingdom of God. His aim is not spiritual contemplation, or it would not be made so prominent that he consecrates himself to Jehovah in a special sense for a definite time. In this sense also we understand the Num 6:2<\/span>. Hence the prophetic spirit, under the direction of the spirit of revelation, might also call forth life-long Naziriteships, pronouncing a special consecration to God over children not yet born. But such cases were, then, no arbitrary determinations of the future of the child on the part of the parents, such as occurred often in the middle ages, and made miserable the monks Gottschalk and Ulrich von Hutten. They were prophetic prognostications which the event justified, e. g.<\/em> the times of Samson, Samuel and John Baptist. Every one of these proves that the Naziriteship had ever a great theocratic purpose; and the same may be said of the Naziriteship of James the Little. It only needs to be mentioned that in the Christian world the idea of the Nazirite was changed into a morally depraved caricature by the fourth monastic vow, but which as such also revealed beside a demoniacal power, and throws great shadows into our time.<\/p>\n

The union of the Naziriteship with practical purposes appears in a great variety of ways. Samson was little disposed to contemplativeness; he was called to arouse in the children of Israel the consciousness of superiority with respect to the character of the Philistines. Thus, too, the Naziriteship of Paul, to which he was moved to submit himself by the counsel of the Nazirite James (Act 21:26<\/span>), had a definite object, also the union with four other Nazirites, whose expenses Paul paid. From the last mentioned fact it appears, that the expenses of Nazirites, which consisted especially in the appropriate offerings, might for poor persons be paid by those having means. In the history of Paul there appears already a very dark caricature of Naziriteship in the forty men that had taken a vow to kill him (Act 23:21<\/span>). The appearance of a disposition to Naziriteship appears plainly also in the history of Daniel and of his three companions (Dan 1:8<\/span>), and not less in the history of Judith (chap. 9). In the times of the Maccabees, when Israel was contending with heathenism, Naziriteship again made itself felt (1Ma 3:49). Under Jannus there appeared once a baud of three hundred Nazirites, Oehler. [See on all the points treated above Smiths Bib. Dict.<\/em>, Art. Nazarite.Tr.].<\/p>\n

According to Knobel, this law of the Naziriteship did not belong to the fundamental laws of the theocracy. But why not? Especially because the Naziriteship was not enjoined, and not even recommended, but only permitted, yet, of course, when once undertaken it must conform to definite rules. According to that criterion, how many ordinances must be dropped out of the fundamental laws of the theocracy! Even of the sacrifices, as has been remarked already, it is said that they were not originally commanded by Jehovah, but were only taken under control and care, theocratically sanctified (Jer 7:22<\/span>; Amo 5:25<\/span>). The literature relating to this matter is given by Knobel, p. 25; Keil, p. 213. Compare also Oehlers article Nazirat<\/em> in Herzogs R.-Enc.<\/em> The notices of the deliverances of the Talmud, and also the divergence of theological interpretations in regard to this subject, give undeniable indications of how the fundamental idea of the Naziriteship has become obscured. Here is to be considered, too, the view that would derive the Naziriteship from foreign parts, especially from Egypt (Spencer, Michaelis, S. Oehler, p. 206). The general, human substratum of the Naziriteship is heroism. The culminating points are: 1) the absolute prohibition to use wine, as the negative side of Naziriteship. 2) The entire preservation of and keeping pure the hair of the head, to which belongs also the injunction strictly to avoid contamination from a dead body, or atonement in case such contamination be incurred. 3) The extraordinary festive sacrifice to be offered at the expiration of the period of Naziriteship.<\/p>\n

1. The Nazirite<\/strong>, Num 6:2<\/span>. Man or woman might voluntarily determine to be such. Only the vow of a woman, that was dependent on her father or on her husband, was conditioned on the acquiescence of the masculine head. [For the statement concerning womans vows there is the authority of chap. 30. But there is only probable inference for the statement concerning servants. See Smiths Bib. Dict.<\/em>, art Vows.Tr.]. The same obtained in the case of vows of servants. The theocratic vow of parents regarding a child was occasioned by the spirit of revelation, as in Samsons case, whose mother was commanded to practise abstinence even until his birth (Judges 13<\/span>); or at least it was sanctioned by this spirit, as in the case of Samuel, and thus rested on prophetic prognosis. Such a vow, therefore, abrogated the law of voluntariness as little as does infant baptism.<\/p>\n

2. He shall separate himself from wine<\/strong>, etc.<\/em>, Num 6:3-4<\/span>. The primary object of this prohibition is already intimated in the history of Aarons sons who were destroyed. Theocratic enthusiasm must as strictly as possible be preserved pure from all disturbance by the spirit of drunkenness. Hence the prohibition not only of wine and of all spirituous, strong drink, not only of flat wine, wine or other vinegar, but even of grape juice just expressed (). The prohibition is symbolically intensified and completed by forbidding the enjoyment of fresh and even of dried grapes (raisins). Keils notion only obscures the simple, fundamental thought, when he says that the prohibition to use grapes looks to abstinence from all delici carnis<\/em> so damaging to sanctification. The grape confections of Hos 3:1<\/span> hardly serve to prove this.<\/p>\n

The prince of the Mohamedan secret sect, called The Old Man of the Mountain<\/em>, sent forth his assassins to the terror of the princes and statesmen<\/em> whom he would rob. These assassins had also consecrated themselves to death, and fortified themselves for their undertaking by indulging in the fearfully intoxicating hashish. From this word, Sylvester de Sacy derives the designation Assassins<\/em>. [See ChambersEncycl.<\/em> articles Hashish<\/em> and Assassin<\/em>.Tr.]. So, too, a modern conqueror sought to render his brave soldiers still braver by intoxication.<\/p>\n

The mere abstinence from the use of wine did not of itself alone make a Nazirite. This is proved by the family of the Rechabites who formed a sort of hereditary abstinence society in the midst of Israel (Jer 35:6-7<\/span>), according to a command of their patriarch Jonadab. The same thing occurred now and then in the Orient, and finally in Mohammedanism became a law of world-wide influence. On the completion of his Naziriteship the Nazirite might again drink wine; a proof that the abstinence was sanctioned only for a special object.<\/p>\n

3). Then shall no razor come upon his head<\/strong>, etc.<\/em>, Num 6:5<\/span>. The enthusiasm of the Nazirite was not to be made fanatic by the use of wine. On the other hand the consecrated growth of the hair was to serve as a symbol and animating sign (seal) of the strength of that enthusiasm. On the various misconceptions of this symbol, see Keil, p. 215. A sign of mourning, Michaelis. A sign of separation, of renouncing the world (monkishness), Hengstenberg. A sign of more perfect freedom, Vitringa. On the contrary, a sign of dependence, with reference to 1Co 11:3<\/span>; 1Co 11:16<\/span>, Baumgarten. Lev 25:5<\/span>; Lev 25:11<\/span> gives a clue to the proper signification, according to which, during the Sabbatic and Jubilee years, the grape-vines were not pruned, but suffered to grow luxuriant, and their fruit was not gathered, and which as such were called Nazirites. That is, the consecration of the vine is accomplished by letting its whole productive force develop unmolested, and by exempting what it produced from profane (?) interference and use. In like manner, the free growth of the Nazirites hair is the symbol of strength and fulness of life, etc.<\/em> The affair, however, seems to be somewhat different. Not every bush in its strength and fulness of life could be called a Nazirite. But the vine could be so-called, because from its very nature it was the symbol of inspiration and joy (Joh 15:11<\/span>). Thus the hair-growth of the Nazirite would be the symbol of a higher power of life, of an inspiration dedicated to God. And this complete divine dedication of this heroic vigor might be contaminated and deprived of its vigor ever so easily. It was not noxious either to vigor, or to fulness of life, or even to the symbol of it, the long growing hair. when they came into the contaminating region of a dead person; but with this divinely consecrated growth of hair it was different. Its gleam, its validity vanished in the neighborhood of the dead. For the consecrated one becomes absorbed in his consecration as if he were nothing but life itself, and knew nothing but life. The sight of a corpse and contemplation of it can translate him into the sentiment of vulgar reality, and the beautiful faith of being invincible vanishes. Thus the undesecrated hair of the Nazirites head, the pledge of his consecration to God, which is at the same time a wreath, a diadem () of God, that God has placed on his head, a wreath of victory put on him in advance,that is, the proper signature of the Nazirite. The divine consecration to God must be regarded by the theocrat above all else as a consecration from God (as justification underlies sanctification). It cannot be said that this symbolism is merely conventional. When, for example, Paul says (1 Corinthians 11<\/span>) that the woman ought, beside her uncut hair, to have also a covering on her head, it does not denote merely her dependence on the man, but also her womanly dignity, which she has through the man; she is the of the man. But the man must neither have long hair, nor cover his head while he prays, because a direct, spiritual ray of God rests on his head, that makes him appear an image to Gods honor. Because in the New Testament this is absolutely fulfilled, the symbol of the Naziriteship is laid aside for him (whereas the woman in the church<\/em> must still be in dependence on the man for the sake of order). On the other hand the symbol still obtains in the Old Testament, hence the Jews remain covered during worship, and hence for the Nazirite also the symbol of letting the hair grow, also, under conditions, for the Israelites generally (see Jer 7:29<\/span>; compare, in reference to the priests, Lev 21:5<\/span>). This significance of the hair of the head obtains also among Gentile nations, see Knobel, p. 29. Perhaps Absalom, with his long hair, meant to play the part of a Nazirite along with his other demagogical contrivances, and the Jews have regarded him as a Nazirite (see Oehler, p. 206).<\/p>\n

4. The period of the vow<\/em>. According to Num 6:6<\/span>, this is entirely indefinite. It depends on the self-determination of the Nazirite. The later Rabbinical limitation: the shortest time is thirty days, springs from their ignoring the original idea.<\/p>\n

5. He shall come at no dead body<\/strong>, and he shall not defile himself by funeral usages. On this point the conditions are stricter for the Nazirite than for the priest, and, as has been already remarked, he stands on a par with the high priest (see Lev 27:11<\/span>). But it may happen that in an unlooked for way some one may die beside him, in his immediate proximity, so that according to Levitical law, he becomes unclean. Then he is unclean for seven days (Num 19:11<\/span>; Num 19:14<\/span>; Num 19:16<\/span>; Num 31:19<\/span>), and moreover the consecration of his head is nullified. The defiled hair must be removed, says Knobel, since it especially takes (!) and retains (!) such uncleanness (see Lev 14:8<\/span>), indeed, at the expiration of the Naziriteship, it could not be offered to God. See the same author with reference to a similar custom among the Syrians. On the eighth day the purification of the Nazirite is accomplished by a sacrifice, as in the case of other acts of purification (see Leviticus 15<\/span>), by a pair of doves as a sin-offering and burnt-offering, to which is added a lamb of a year old as a guilt-offering. Knobel explains the guilt-offering in an extraordinary way p. 27); by his heedlessness the time is protracted in which he has withdrawn himself from his duty to his family by his idle life. Then he would have had to bring a capital guilt-offering at the expiration of his Naziriteship. The fellowship of death, into which he was inadvertently brought, was a communion of guilt; for guilt is the communion of the consequence of sin. Since, however, the Naziriteship was not a thing to be carried out piece-meal, as the reading of a breviary, the days so far accomplished were lost (Heb. fall<\/em>). He must begin over again. Hence on the seventh day he must shear his head; the hair, as something desecrated, was simply cast away; according to tradition, it was buried.<\/p>\n

In the case of a lifelong Naziriteship, the notion of the defilement of the hair seems to have been disregarded, e. g.<\/em>, in Samsons case (Oehler, p. 206). We will not enter here on the question, whether Samsons long hair was properly the vehicle of his strength. Anyway the growth of the hair was the usual symbol of a Nazirite; but the symbol in conjunction with the heart, is never mere<\/em> symbol, but a vehicle, though an ethical and not a magical one.<\/p>\n

6. The festival offering at the close<\/em>. It is twice called the law of the Nazirite<\/strong>, Num 6:13<\/span>; Num 6:21<\/span>, and it is assumed that something great has been performed. One he lamb for a burnt-offering;<\/strong> one ewe lamb for a sin offering; one ram for a peace offering (Num 6:14<\/span>). This recalls the great peace offering at the priests consecration (Leviticus 9<\/span>). The sin-offering allows us to infer, that even a Naziriteship is not carried out Without shortcomings. But it is a small offering, and only follows the burnt-offering. But the ram of the Nazirite is more or less like the most superior sacrifices. And he must bring a basket of unleavened bread of wave flour, i. e.<\/em>, with unleavened pastry of fine wheat flour, expressly cakes mixed with oil, and wafers anointed with oil (see Lev 2:4<\/span>), and their meal offering and drink offering, i. e.<\/em>, according to Num 15:3<\/span> sqq., the oblations of meal, cakes and wine belonging to the burnt-offering and thank offering, Num 6:15<\/span>.<\/p>\n

The construction of Num 6:15<\/span> is not quite clear, but is likely to be construed according to Num 6:16<\/span> (both meal-offering and drink-offering). The most mysterious, and likely, too, the most important offering is, in this case, the hair of the Nazirites head (Num 6:18<\/span>). He must shear or cut it himself, and then cast it into the fire that burns under the peace-offering. Thus he offers his hero-ornament to Jehovah as a whole sacrifice; he gives the Lord the glory for the beautiful work accomplished.<\/p>\n

His consecrated hair was the counterpart of the diadem of the high-priest. It is reflected in the most various forms; in waving helmet plumes, iron crosses, horse-tails, eagle feathers. But these adumbrations of heroism are seldom offered quite pure to Jehovah. But the Nazirite gives glory to God, as the elders of the Church triumphant cast down their crowns before the Lamb (Rev 4:10<\/span>).<\/p>\n

The repast of the peace-offering (Num 6:19<\/span>) concludes all, of which the priest, beside the wave breast and the heave thigh and two cakes out of the basket, receives the shoulder (the upper part of the fore quarter). According to Keil, this signified that the table communion with the Lord, shadowed forth in the repast of the peace-offering, took place in an eminent degree. But the peace-offering meal, as has already been remarked, is a meal of the one making the offering, in which Jehovah takes part, represented by His priest. Thus, then, the allowance of the shoulder says that the Nazirite can give more of what he enjoys to Jehovah than common sacrificers.<\/p>\n

After the conclusion of the vow, the Nazirite could drink wine again, Num 6:20<\/span>.<\/p>\n

On offerings of hair, besides those mentioned in the Bible, see Oehler, and especially Knobel, p. 29. The conventional ingredient in the meaning of the hair appears prominently in a war of the Argives with the Lacedmonians. The former made a vow to cut their hair, the latter to let their hair grow (Weber, Lehrbuch der Weltgesch<\/em>, I., p. 145).<\/p>\n

DOCTRINAL AND ETHICAL<\/strong><\/p>\n

1. [The Nazirite would be an extraordinary servant of Jehovah, a devoted hero in the sphere of divine things, i. e.<\/em> of religion. The scriptural examples of Naziriteship do not give an instance of devotion to a particular deed. They were rather with reference to a general aim. The inspiration to special deeds in harmony with their consecration came to them in the course of their separation, and might be expected so to come. The rules of abstinence, the long hair, etc.<\/em>, marked them as consecrated and ready for extraordinary duty. The service was noble, whether it fell to the lot of the Nazirite actually to do a heroic deed or not, provided only the condition of the vow were strictly adhered to. During the wanderings, men or women might become Nazirites of special devotion to the hope of entering the promised land, and thus of the earnest, uncomplaining pilgrimage, following hard after God in all his leadings.<\/p>\n

The notion of something extraordinary, doing something more than others, is more than implied; it is expressed in the verb , Num 6:2<\/span>. For it does not appear why the verb should not have the meaning actually ascribed to it elsewhere, excepting where used in connection with vows. Yet in Lev 27:2<\/span> this universal sense is allowed. The noun is always rendered wonderful thing. The meaning of Num 6:2<\/span> would then be: When a man or woman would do something extraordinary by vowing a Nazirite vow, Si mirandum aliquis facerit<\/em>. Munster vers<\/em>. Facius.<\/p>\n

The Lord Jesus sets before all that would follow Him the ideal of the Nazarite when He says: What do ye more than others! Mat 5:47<\/span>. (Que faites-vous dextraordinaire?<\/em> French version. See Vinets sermon on this text in his Nouveaux Discours, etc.<\/em>, p. 128.)<\/p>\n

2. Num 6:9-12<\/span>. More was required for the purifying of the Nazirite than of any other person that had touched a dead body. 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 Christs sacrifice to our souls for the forgiveness of them every day, 1Jn 2:1-2<\/span>. It teaches us, also, that if those who make an eminent profession of religion do anything 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. M. Henry.<\/p>\n

3. Num 6:13-21<\/span>. And when the Christian is finishing his course of faith and holiness, of self-denial and bearing the cross, and is about to close his eyes in death, and open them in the realms of uninterrupted joy; he will still acknowledge that he has nothing to trust to but the blood of Christ, since the best which he hath done is mixed with sin, and needs forgiveness; he will give glory to the Lord of all that he hath done in any measure well, and depart, perhaps, with joyful, at least with peaceful expectations for the future, to go and drink the new wine of the kingdom with his beloved Redeemer in the realms of bliss. Scott.Tr.]<\/p>\n

HOMILETICAL HINTS<\/strong><\/p>\n

Num 6:1-21<\/span>. The Nazirite a type of Christian self-denial. The theocratic hero a type of Christian heroism. Difference between the free Naziriteship and the unfree monasticism. The former a holy form related to a holy object. The sombre counterfeit of the Naziriteship (unholy objects, unholy means).<\/p>\n

Footnotes:<\/strong><\/p>\n

[1]<\/span>Or, make<\/em> themselves Nazarites<\/em>.<\/p>\n

[2]<\/span>will do something special<\/em> (great).<\/p>\n

[3]<\/span>must<\/em>.<\/p>\n

[4]<\/span>fresh<\/em>.<\/p>\n

[5]<\/span>Or, Nazariteship<\/em>.<\/p>\n

[6]<\/span>Heb. vine of the wine<\/em>.<\/p>\n

[7]<\/span>Heb. separation<\/em>.<\/p>\n

[8]<\/span>turtle-doves<\/em>.<\/p>\n

[9]<\/span>Tent of Meeting<\/em>.<\/p>\n

[10]<\/span>on<\/em>.<\/p>\n

[11]<\/span>separate again<\/em>.<\/p>\n

[12]<\/span>guilt-offering<\/em>.<\/p>\n

[13]<\/span>Heb. fall<\/em>.<\/p>\n

[14]<\/span>oblation<\/em>.<\/p>\n

[15]<\/span>meal-offering<\/em>.<\/p>\n

[16]<\/span>thigh<\/em>.<\/p>\n

[17]<\/span>voweth<\/em>.<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

CONTENTS<\/p>\n<\/p>\n

As the preceding chapter contained the law respecting, unclean persons, in this we have the law concerning the Nazarites who were devoted to the LORD by their vows. The chapter is rendered interesting also, from another consideration, in that it closes with the blessing, wherewith the LORD enjoined the priests to bless in his name the people.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

It is hardly possible to enter upon the perusal of this chapter, on the subject of the Nazarites, without calling to mind him, who at his entrance into the world, in substance of our flesh, we are told, came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets: He shall be called a Nazarene. Isaiah describes JESUS under this character, of the branch growing out of the roots of Jesse; the word “branch” is Nitzar, signifying of Nazareth. Isa 11:1<\/span> . Though there are many circumstances in the law concerning Nazarites, which cannot be at all applicable to the blessed JESUS; for he both touched dead bodies and drank wine, and yet was never unclean, but remained as before, holy, harmless, undefiled, and separate from sinners; yet strictly speaking, as being eminently devoted to the LORD; JESUS was the very Nazarene himself, to whom all the law, concerning the Nazarites typically referred. Hence Joseph, as his type, was a Nazarite, being separated from his brethren. Gen 49:26<\/span> . And Samson, a very striking type in this respect, as a Nazarite of the LORD JESUS. I exhort the Reader to beseech the GOD of Israel, to grant him grace, while perusing this chapter, that he may discern the typical circumstances in it, pointing to the ever-blessed JESUS. And may that adored Redeemer, do by both Writer and Reader, as he did by his disciples at Emmaus. Luk 24:44-45<\/span> .<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

<\/p>\n

The Aaronic Blessing<\/p>\n

Num 6:22-27<\/span><\/p>\n

<\/strong><\/p>\n

I. ‘ The Lord bless thee and keep thee.’ This is preeminently the blessing of the Father. The language sets forth the positive and negative side of God’s ever-watchful beneficence. It involves all good gifts and deprecates all the opposite evils.<\/p>\n

II. The second part of the benediction is especially the blessing of the Father through the Son. The words suggest the thought of favour<\/em> and of revelation.<\/em> The Aaronic blessing is a prophecy of the Incarnation, for we cannot help thinking of St. Paul’s words, ‘God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus’. The true characteristic of the revelation given by Christ was graciousness.<\/p>\n

<\/em><\/p>\n

III. The blessing of the Holy Ghost is seen in the third movement of this benediction. The Holy Spirit lights up that glorious and gracious face of Christ before our eyes, and gives us peace thereby.<\/p>\n

J. Mason, Sermon Year Book,<\/em> 1891, p. 369.<\/p>\n

References. VI. 22-27. Spurgeon, Sermons,<\/em> vol. xxxvi. No. 2170. VI. 23-27. W. Binnie, Sermons,<\/em> p. 58. W. Alexander, Verbum Crucis,<\/em> p. 163. VI. 24-26. W. F. Hook, Outlines of Sermons on the Old Testament,<\/em> p. 35. J. Brand, The Dundee Pulpit,<\/em> 1872, p. 113. VII. 9. T. G. Rooke, The Church in the Wilderness,<\/em> p. 174. VIII. 5-22. Spurgeon, Sermons,<\/em> vol. xlix. No. 2829. IX. Ibid.<\/em> vol. xli. No. 2407. IX. 11, 12. Ibid.<\/em> vol. xli. No. 2407.<\/p>\n

Fuente: Expositor’s Dictionary of Text by Robertson<\/b><\/i><\/h4>\n

Benediction<\/p>\n

<\/strong><\/p>\n

Num 6:22-27<\/p>\n

We have need of some such message as this; we needed a Sabbath day in the weary week of detail and mechanical arrangement and service of the hand through which we have been steadily passing. We know the Sabbath when it comes; we feel the Sabbatic air of this tender benediction. We dare not trifle with these words, were they anonymous; had we found them in some out-of-the-way place, when our hearts were weary and our eyes were red with tears, we should have blessed the unknown writer of music so sweet and tender. In some high mood of strength and passion we might not have heeded the words; but with a broken spirit, strength nearly exhausted, hope just expiring, the clouds closing thickly upon life, we should have pressed the writing to our lips and kissed back our thanks for the blessing which it brought. This is how the Bible appeals to us; it waits for our moods; it does not force food upon the sated appetite; it keeps back the bread until the hunger claims it, and then its hospitality is as great as our necessity. Reading the sweet passage, we seem to have come into a new clime. Now and again in the Old Testament there are surprises of beauty; there are words of gentleness in it not touched in their exquisite sublimity by anything in the New Covenant. Would you cull and gather into floral groups, sweet words, tender expressions, gracious solaces, syllables that find their way into the heart’s night and bitterness? For this you must go to the Old Testament. The Hebrew tongue was made for comfort, for a great redundance of solace; there is wine in the grape of every syllable; he who presses most in the agony of his need will drink most abundantly and most refreshingly of the wine of God’s love. It is right that the Old Testament should have its supremacies; it should not always be a cumbrous ritual, an intricate and expensive mechanism; now and again, it should, so to say, overtop even the New Testament, and claim to be the inspired Book of God, by the way in which it speaks to the heart’s wounds and all the agonies of human life. We have waited for this blessing; we felt there was something coming to us when we saw God marking out the land, laying down the plan of the hedges, fixing the gates and swinging them on golden hinges; when we noted what we may call his anxiety that the garden should be properly laid out according to the best geometry, we said in our hearts, he means to grow sweet fruit here; all these pains and cares about hedges, and gates, and paths, and positions must be interpreted into the purpose to grow such fruit on this soil as never grew beyond the lines of paradise. So the very detail has been to us prophetic; the mechanism has had a flush about it which told that love was not very far away. We come fully into the sanctuary at this moment: here is “blessing,” “keeping,” “shining,” the uplifting upon our poor life of all heaven’s glad morning. We expected it; when we saw God troubled, if we may so say, with such anxiety about the frame, the shape, the overlaying with gold, the loops by which it was to be hung, we said in our hearts, he means to put into this frame such a picture as there is not to be found outside the galleries of heaven. Here is the picture: a picture of benediction, and joyousness chastened into peace; say if on all the walls of the world there gleams a picture charged with such suggestion of colour, such vitality, such expressiveness, such mute eloquence. The heart knows when the Bible is completed; the spirit that is in man part of the Spirit of God knows when to say, with grateful content, “It is finished.” This is the end at the very beginning; much history has yet to be evolved, worked out in intricate detail revealed in perplexing contradiction, made evident by agonising tragedy; but when the tumultuous music has ceased, it will express itself in this very benediction. In God, in heaven, in all the solemn eternity, there is no word greater than peace.<\/em> It was Christ’s gift; it is a peace which “passeth all understanding”; it seizes for its explanation all figures that suggest light, beauty, comfort, strength, security, completeness; it is not a single element, it is the combination of all forces, their final and infinite reconciliation.<\/p>\n

This<\/em> is the Lord’s prayer. We have by some means, not always easy of explanation, fixed upon another formula and clothed it with the dignity of being the Lord’s prayer. The Lord’s prayer occurs early in the Lord’s Book. This is not a human invention; we do not read that Aaron spake unto Moses saying, I have conceived a formula of benediction which will please the hosts of Israel. It is the Lord himself who brings this flower out of the upper paradise; it is the Lord’s own dear self that brings this bar of music from heaven’s infinite anthem. This is the Lord’s doing, outshining the sun, outvaluing the gold of the tabernacle, and coming into the heart with a sanctity that turns the whole life into one long Sabbath day.<\/p>\n

Being the Lord’s prayer, it is a complete<\/em> prayer. God works by the circle; he is not satisfied with the abrupt straight line, or even with its endless monotony. He completes in geometric as in moral beauty what is needed for the comfort and inspiration of human life. “The Lord bless thee.” Explain the word bless.<\/em> You cannot; it explains itself. It will not condescend to be broken up into words capable of being totalised into its exact value; it floats about the life like a perfume; it touches the weak, weary life like a great soft hand, lifting it up into new strength; it whispers its messages into the soul’s ear when other voices could not reach the attention of the spirit. A child knows what the word bless<\/em> means, in effect, though it cannot explain the term: in other words, it knows the touch of love, it knows the coo of pleasure that enters into the congratulatory or encouraging tone. There is a masonry of hearts; there is a “touch of nature.” Who does not know when the voice is charged with gospel, and when it is choked with thunder and judgment? Magnify the word bless:<\/em> it will stretch over the whole firmament; gather around it all jewels symbolic, suggestive, invaluable, and it can wear them all, and call them trifles when compared with its own sublimity: they sit well upon it, for nothing can overpower that word by external decoration. “The Lord… keep thee,” another word of one syllable. “Keep thee,” what means the expression? gather thee to his heart, put his arms around thee, keep the gate of thy city, watch the fountain of thy pleasure, take care of thee altogether, watch thy downsitting, thine uprising, thine outgoing, thine incoming, as if these were matters of profound concern to his heart. Surely this is the New Testament in the Old? The very Christ of God, when he cometh, can have no speech to make deeper than this. History has verified this forecast, for when he came the song was, “Peace on earth,” and when he left the valediction was, “Peace, I leave with you.”<\/p>\n

This is an answer to prayer. Being a prayer inspired, it is answered by the very fact of its inspiration. God never teaches a prayer that he may deny its petition. All true prayer is its own answer. Therein profound mistakes have been made, and angry and useless controversies have raged amongst men. We do not wait for answers: we at once receive them, as Daniel did, “while we are yet speaking.” True, we offer many words that are not prayers, and for answers to such clamour we may have long to wait, for God has no purpose of replying to them. Other prayers are refreshing to the intellect, stirring to the best ambitions of the soul, satisfactory to many of the instincts and impulses of life; but they begin and end within the suppliant himself. True prayer is answered before it is uttered. True prayer is the Lord’s prayer, and the Lord answers none but himself: herein is that saying true “God cannot deny himself.” If we will pray our own prayers, we must be content without divine replies; if we will wait for the prayer, we shall never have to wait for the answer. The Lord’s prayer is a simple and loving desire to be lost in the Lord’s will. We do not pray for fine weather for harvesting nor for fine weather for the voyage in any sense that interposes our supposed goodness between heaven and earth, as if we were more careful about the harvest than God is, or as if we cared more for the voyager’s life than does the Creator of that life and the Redeemer of it. Even such prayers as these for bright sunshine, for south-west winds to dry the ripening corn, we conclude with this part of the Lord’s prayer, “Nevertheless not our will, but thine, be done.” No man learns that prayer on the first day of his regeneration, or in the early experiences of his life. Every man must pass through a period of impulse, impatience, vehement desire for some decision which he supposes will bring tranquillity; but after long travail, after a million disappointments have stung the soul, after experiences whose dominating colour is the blackness of utter night, after one hour in sad Gethsemane, then a man prays and gets answers to prayer. As soon as we can say, “Not my will but thine be done” doubling up our strength in humiliation and weakness an angel will appear, strengthening us, and setting us up in the posture of dignity and in the attitude of conquest. Still, do not stop the flow of other speech; it does us good to talk up to heaven, to say what our requests are, to name them one by one; and that will become prayer if finished properly; in itself it is mere clamour a noise of words with irreligious and ineffective fluency; but when ended with “Nevertheless not my will, but thine, be done” through that exclamation comes the Divine benediction.<\/p>\n

This is a prayer that suits all life. The universality of doctrines proves their inspiration. We cannot have a local gospel; we could not tolerate a book that could only be translated into one language. Ritual, tabernacles, colours, jewellery for the inner place of the sanctuary, and priestly robings, all must fall off as local and temporary, and, by so much, worthless. But here is a benediction that can go all the world over and fill the ages with its tenderness, and can give all the time without being itself impoverished. Every heart may utter it. “The Lord bless thee, and keep thee,” why it is the music of farewells to-day. Did ever parent send the child out from home without saying, if not in words, yet in feeling, “The Lord bless thee, and keep thee”? Did ever friend speak to friend, ailing and sick unto death, at night time, without saying, “The Lord bless thee, and keep thee: the Lord make his face shine upon thee, and be gracious unto thee… and give thee peace”? Amend the terms! you who are gifted in speech, you who have learning in the use of phrases, amend these sentences, displace them by purer music! To that challenge there can be no reply. This is refined gold: all other speech is gilded; this is the pure lily: all competing flowers are made of pliable wax. This is the speech of God; every letter may conclude with it; every day may begin with it; every night may be sanctified by it. Grammatical difficulty there is none; criticism has no place here; the rudest soul is at least silent in the presence of this holy image, and the most stubborn unbeliever almost wishes the words might speak to his own weariness.<\/p>\n

This is a mysterious prayer. The sacred Name occurs three times. Without being unduly anxious to found any doctrine upon the threefold repetition of the sacred designation, is there not a suggestion here of the Great Tri-Unity? Are not all the Christian benedictions founded upon these three lines? Do we not invoke the Father and the Son and the Holy Ghost, in our own words of blessing when we close the day spent at the sanctuary? Do not seek texts, or force passages of Scripture beyond the lines and boundaries intended by the Holy Spirit; yet do not shrink from finding suggestion where you can find it rationally, obviously, without straining where the suggestion comes to you, rather than you carry some stern dogma to the words themselves. Is not all blessing threefold? Is there not some kind of even rhetorical magic in the number three? an odd number; yet does it not come with evenness of rhythm, when rightly applied in human speech? Does it not fall into unity, as drops plash into the river as if they belonged to that flowing stream? Has not the Father a blessing of his own, and Christ a tender word that none but he can speak, and the Holy Spirit a breathing more eloquent than articulate language?<\/p>\n

But the light suggests the shade: Is there an unblest life? Is it possible that there can be humanity without the divine dew resting upon it? Not in the purpose of God. “God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is accepted with him.” But the possibility is that a man may exclude himself from the blessing, and live an unblest life. It is possible to outlive even the blessing of human love possible so to vitiate all purity, desecrate all sanctity, violate every obligation, as that our steadiest friend is kept back by an intelligent reluctance from breathing any blessing on our name. Who will live the unblest life? None need do so. Let every one say, Bless me, even me also, O my Father. Let the man farthest away say, I will arise, and go to my Father, and his first returning step means benediction, release from the past, an unburdening of the soul, an adoption into the redeemed and sanctified family. Let all hearts seek a blessing; let every man say, Unless thy blessing go with me, carry me not up hence; give me God’s blessing, and my poorest day in the marketplace will make me rich in heart at least; and my most successful day on the battlefield of life, in the controversies of time, in the competitions of commerce, in the rivalries of literature, will be made the richer by an incalculable addition; let me live the life of the righteous, then shall I die the death of the righteous, and my last end shall be the beginning of my immortal youth.<\/p>\n

Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n

III<\/p>\n<\/p>\n

FROM SETTING UP OF THE TABERNACLE TO THE FIRST MARCH<\/p>\n

<\/strong><\/p>\n

In Num 2<\/span> , I gave a historical introduction, cited a brief outline and then a very extensive one. I shall not observe either of these outlines because they lack chronological exactness, but I shall follow the chronological analysis given in Num 1<\/span> .<\/p>\n

In studying the book of Numbers the first item of our outline which we shall notice is Num 7<\/span> which gives the gifts of the princes of Israel. Those gifts are presented in twelve successive days) following right after the day in which the tabernacle was set up, as given in the fortieth chapter of Exodus; the first day of the first month of the second year. This Num 7<\/span> of Numbers immediately follows the passage in Exo 40:35<\/span> . Exodus, in that connection, states that when Moses had completed the tabernacle and had set it up, the cloud came down and filled it so that he was not able to enter it. Num 7<\/span> tells us how Moses was able to enter and the twelve days follow right after. When we get through with this chapter, we are at the thirteenth day of the first month. Therefore, in my outline I say, the twelve days of the gifts of princes follow Exo 40:35<\/span> , where Moses could not enter the tabernacle, which date was the first day of the first month of the second year, and these offerings bring us to the thirteenth day set apart to make a gift, and among their gifts were certain offerings. At the end of this chapter we find that these offerings for sacrifices were made and closes entered the tabernacle and listened to the voice of God speaking to him.<\/p>\n

The next item of the outline Isa 9:1-14<\/span> . The theme is, “The Second Passover, and the provision for a little passover a little later.” This is on the fourteenth day of the first month. For those who through absence or ceremonial uncleanness were not permitted to eat the first Passover, a law provided for their eating a month later.<\/p>\n

From the fourteenth to the end of the first month took place all that occurred in the book of Leviticus plus these chapters in Numbers, the Levitical legislation, as set forth in Numbers 5-6 and Num 8:1-4<\/span> . If they were lunar months, we know how many days were covered fourteen days; but if it was a month according to our calculation it would cover sixteen days. In order of time that should be inserted just after the close of Leviticus.<\/p>\n

We come to the second month and first day where the census takes place. The census of the eleven tribes, Num 1:1-46<\/span> , amounts to 603,550 males from twenty years old up. The next item is the order in which the tribes camped, second chapter. That order was expressed in the introduction. The next item is the first census of the Levites, from one month upward, and their order of camp Num 3:14-39<\/span> , leaving the first part of the third chapter to be placed elsewhere, the census amounting to 22,000, elsewhere given as 22,300. And it is a difficult matter for commentators to explain that difference of 300. It may be done by supposing that 300 of the Levites were firstborn and, therefore, not included in the calculations afterwards made. I then showed how the Levites camped on the east.<\/p>\n

The next item is the census of the firstborn of Israel, Num 3:40-43<\/span> , amounting to 22,273. The next item is the exchange of the 22,273 of the firstborn of the eleven tribes for the 22,000 Levites. A commutation price was paid for the extra 273 of the firstborn, Num 3:1-13<\/span> , and also from Numbers 44-51.<\/p>\n

The next item is the second census of the Levites from thirty to fifty, and the chapter tells us exactly how each one had to act before going to march. I shall bring that out directly.<\/p>\n<\/p>\n

The next item is the cleansing of the Levites, Num 8<\/span> .<\/p>\n

The next item is the services to be performed by the pillar of cloud, Num 9:15-23<\/span> .<\/p>\n

The next item is the service of the trumpets, Num 10:1-10<\/span> . That outline is absolutely accurate, chronologically and analytically, up to that point.<\/p>\n

My next item of the outline is to give a digest of the order of the march. In order to understand this, we must conceive of Israel in camp, each tribe in its proper place, the tabernacle up and the cloud over the tabernacle, Moses, Aaron, and his sons, and the Levites in their places. Get that picture in your mind. Now the morning has come on which they are to march. It tells us which morning in Num 10<\/span> : “And it came to pass in the second year, second month, twentieth day.” The first thing that morning was the morning sacrifices which were never neglected. As soon as that sacrifice was over, Aaron steps out and says (Num 6:24-26<\/span> ): “Jehovah bless thee and keep thee; Jehovah make his face to shine upon thee, and give thee peace.” In that way Aaron puts the name of Jehovah on the people. They don’t know when they are going to start. Suddenly that cloud that hovered down low over the tabernacle ascends into the air, the divine signal to get ready to march. Then there was a human signal, the trumpets blow. When those trumpets blew, the first people that had anything to do were Aaron and his sons. Aaron goes into the holy of holies and in the prescribed way covers the Ark of the Covenant so that it will be hidden from sight and puts the staves through the rings on the sides so that four men can carry it with those staves resting on their shoulders. Then Aaron and his sons cover up, in a prescribed way, every one of the holy things.<\/p>\n

Next the Gershonites, part of the tribe of Levi, come up and take charge of all curtains of every kind, always their business. They have wagons with two oxen each to help carry this vast amount of baggage. Then Eleazar and Ithamar take charge of the sacred oils and special things of that kind. Then the Merarites come and take down the heavy parts of the tent and carry them off on four wagons, each having two oxen. Then the Kohathites come and take every part that Aaron has covered except the ark. Four take charge of the ark and the rest take the other things.<\/p>\n

Now comes another sight. That cloud that had gone up in the air and was standing there, just as soon as the Levites have taken down all those things and loaded them on the wagons, begins to move slowly in the direction they want to go. As soon as Moses sees that, the four men that have charge of the ark pick it up and keep right under that cloud. Read that in Num 10:33<\/span> : “And they set forward from the mount of Jehovah three days’ journey; and the ark of the covenant of Jehovah went before them three days’ journey, to seek out a resting place for them.” So the front things at the head of the column are the cloud above and the ark below. As that ark moves, Moses says, “Rise up, O Jehovah, and let thine enemies be scattered; and let them that hate thee flee before thee.” One of the most thrilling psalms written upon that is the psalm that Cromwell adopted as his psalm, and every time he went into battle, he made his army kneel and pray, and when the marching order was given, they marched singing the psalm that paraphrased these words of Moses. Then Moses and Aaron follow the ark, and the trumpets blow an alarm, and Judah, the vanguard, set forth with that part encamped on the east, Judah, Issachar, and Zebulun with an army of 186,400 men. As soon as that vast body was in motion, the Gershonites follow with the curtains of the tent and the Merarites with the heavy fixtures. Then the trumpets blow a second alarm and those encamped on the south side, Reuben, Simeon, and Gad, move forward with an army of 151,450 men. Right after them the Kohathites follow with the holy things, and Eleazar, lthamar, the sons of Aaron, led. Then follows the third trumpet alarm and the crowd on the west moves off, Ephraim, Manasseh, and Benjamin, with a total of 108,600 men. Now, isn’t that organization? Did anybody ever see better organization?<\/p>\n

Now I shall tell you how they stop. They never knew when or where they would stop. They moved as long as the ark moved. God is the captain of this expedition. Whenever that cloud stops, instantly those men carrying the ark put it down under the cloud) but the cloud is away up in the air and the ark is covered. Moses and Aaron stop. Then Judah takes his position to the east and the Gershonites and Meraritea come up with their curtains and heavy parts of the tent and immediately lay off the court, put up the poles and hang the curtains and veil and nobody has ever seen the sacred things. Then there marches up Reuben’s corps and he camps on the south, and with him come the Kohathites and they walk up and put down the altar of burnt offerings, then the laver, and going into the holy place put down the altar of incense, the table of shewbread and the candlestick. Now everything is in its place. Aaron alone goes into the holy of holies to uncover the ark. Then Dan comes up and goes into camp on the north, and the tribes descended from Rachel come up and take their position on the west. Then the cloud comes down and as it settles Moses says these words: “Return, O Jehovah, come into the ten thousands of thousands of Israel.” Now, what follows? The evening sacrifice. That order applies to every day’s march. They are now going to set out on a three days’ journey, stopping only at night. They are going north over a most terrible country, which Moses calls the great and horrible wilderness.<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. Where do you find the itinerary from Egypt to Sinai?<\/p>\n<\/p>\n

2. What are the date and event of the closing of the book of Exodus?<\/p>\n<\/p>\n

3. What are the events of the next twelve days?<\/p>\n<\/p>\n

4. What, then, on the fourteenth day?<\/p>\n<\/p>\n

5. What are the next sixteen days?<\/p>\n<\/p>\n

6. Give the law of restitution in the case of trespass.<\/p>\n<\/p>\n

7. In general terms describe the trial with jealousy.<\/p>\n<\/p>\n

8. Give the law of the Nazarite.<\/p>\n<\/p>\n

9. Give the high priest’s benediction.<\/p>\n<\/p>\n

10. To what were the first nineteen days of the second month devoted?<\/p>\n<\/p>\n

11. What are the terminal dates of this section?<\/p>\n<\/p>\n

12. Give particulars and result of first numbering.<\/p>\n<\/p>\n

13. Give again the order of their encampment.<\/p>\n<\/p>\n

14. Why were the Levites exempted from secular and war service and tribal inheritance and appointed to religious service?<\/p>\n<\/p>\n

15. Explain the difference of 300 found in the census of Levi.<\/p>\n<\/p>\n

16. Explain fully the exchange of the male Levites for the firstborn of Israel.<\/p>\n<\/p>\n

17. What is the special charge of all Levites, by families in marching and camping and their order of encampment?<\/p>\n<\/p>\n

18. Why a second census of male Levites? Give particulars.<\/p>\n<\/p>\n

19. What were the signals for marching and camping? Describe each.<\/p>\n<\/p>\n

20. Give a digest of the order of marching,<\/p>\n<\/p>\n

21. What General adopted the psalm based upon Moses’ words in Num 10:35<\/span> , as his psalm and what is the psalm?<\/p>\n<\/p>\n

22. Give in detail how they stopped.<\/p>\n<\/p>\n

23. Hobab, who? His service? The promised blessing?<\/p>\n<\/p>\n

24. What great pulpit theme in this connection? Note. Keep your chronological analysis before you and read all references.<\/p>\n

Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/b><\/i><\/h4>\n

Num 6:1 And the LORD spake unto Moses, saying,<\/p>\n

Ver. 1. And the Lord spake.<\/strong> ] Est Venus in vinis:<\/em> therefore after the law for the privy harlot, here is a law given for abstinence from wine and strong drink, which some have called lac veneris.<\/em> The whore cometh forth with a cup, Rev 17:4 as with a fit instrument.<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

the LORD. Hebrew. Jehovah. App-4. <\/p>\n

spake. See note on Num 1:1. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

Chapter 6<\/p>\n

Now in chapter six we have the rules for taking a vow of a Nazerite. Now, the vow of a Nazarite was a vow consecration unto God. And if you wanted to make a special consecration of yourself to God, for a period of time you could enter into the vow of a Nazarite. During which time that you were going through this vow of the Nazerite, you were not to drink any wine or any grape juice or eat any grapes or even raisins. You were not to take anything that came from the vine to eat it. You can’t even sarma, because that’s grape leaves and all. And you could have nothing from the vine. And you would allow your hair to grow. During the time of the vow you wouldn’t shave or you wouldn’t cut your hair. And that was the vow of consecration unto God.<\/p>\n

Now this is the vow that Samson was to have from his birth. For when Manoah’s wife was barren and the angel of the Lord came to her and informed her that she was going to have a son and she was not to bring a razor to his head, not to allow him to drink anything from the vine, any wine or anything, and that through him God would begin to deliver the Israelites from the camp of the Philistines; she came to her husband and she said, “there was a man that met me out in the field and said I was gonna have a son and I wasn’t to shave his head and he’s gonna be a Nazarite” and so forth. And her husband says, “I’d like to meet this fellow. If he shows up again let me know.” So she was out in the field again and the angel appeared again, said “Would you mind waiting here a minute while I go get my husband? He wants to meet you.”<\/p>\n

So Manoah came and when he saw the angel he said, “Well, I just you know, she was excited and I just figured I’d find out directly from you. Just how do you want me to raise this boy now?” And so the angel repeated this instruction to Manoah. He was to be a Nazarite, never was razor to come to his head; the vow of the Nazarite from birth; the sign of consecration unto God.<\/p>\n

Now in the process of time, Samson became involved with Delilah and she daily was pressing him for the secret of his strength. And in a moment of weakness, after this continued pressure, he said, “If you would shave the hair of my head then I would be weak like any other man.<\/p>\n

Now, there are many people who from this get a false concept thinking that Samson’s strength lay in his long hair. False. Hair cannot make you strong or the lack of it doesn’t make you weak. His strength lay in his consecration to God and the absence of his hair was the sign of the broken commitment to God. Any man who will consecrate his life to God has a source of strength and power. But a broken vow, a broken covenant, and you become weak as any other man. And that was Samson’s own testimony. If they cut my hair I will be weak as other men. But oh the strength that lies in dedication to God, the strength that lies in commitment, in consecration. Samson’s life from his birth was a life of consecration, the vow of the Nazarite, but when that consecration was broken, the shaving of the head, the symbol of the broken consecration, then the weakness that was there. And so this is the vow of the Nazarite.<\/p>\n

Now Jesus was known as a Nazarene. The vow of the Nazarite was no razor to come during the period of the vow and not to drink anything from the vine. And so when you wish to-when, when the thing was over, your period of consecration that you had made and your time of separation, then you were to<\/p>\n

bring a lamb of the first year for a trespass offering: and you were to brought to the door of the tabernacle, the congregation: and the priest shall offer the offering unto the LORD, a lamb of the first year without blemish for a burnt offering, and an ewe lamb of the first year without blemish for a sin offering, and a ram for a peace offering ( Num 6:12-14 ),<\/p>\n

So the threefold offering: a burnt offering which is consecration, burnt offering is consecration which you have been consecrating yourself, the sin offering and the peace offering, the offering of fellowship or communion with God.<\/p>\n

You’re also to bring a basket of unleavened bread, cakes of fine flour mingled with oil, the wafers of unleavened bread anointed with oil, for the meal offering, and the drink offering. And the priest shall bring them before the LORD, and offer the sin offering, and the burnt offering: And he shall offer the ram for a sacrifice of the peace offerings unto the LORD, with a basket of unleavened bread: and the priest shall offer also his meal offering, and the drink offering. And the Nazarite shall shave the head of his separation at the door of the tabernacle the congregation, and take the hair and put it in the fire which is under the sacrifice of the peace offerings ( Num 6:15-18 ).<\/p>\n

So now your period of consecration is over; you shave your head, you take your hair and you burn it there at the time that they are burning the peace offerings, you put it on the fire of the peace offering.<\/p>\n

And the priest shall take the sodden shoulder of the ram, with one unleavened cake out of the basket, and one unleavened wafer, and shall put them in the hands of the Nazarite, after his has been shaved: And the priest shall wave them as a wave offering before the LORD: this is holy for the priest, with the wave breast and the heave shoulder: and after that the Nazarite may drink wine. This is the law of the Nazarite who has vowed, and of his offering unto the LORD for the separation, beside that that is in his hand shall he get: according to the vow which he has vowed. And the LORD spake unto Moses, saying, Speak unto Aaron and unto his sons, saying, On this wise shall ye bless the children of Israel ( Num 6:19-23 ),<\/p>\n

Now the priests had a twofold function. His first ministry was to stand before God representing the people because a man could not approach God. It was impossible for sinful man; it is impossible for sinful man to approach a holy righteous God. The holiness of God would just burn you to a crisp because of the sinfulness in your life. Therefore, the unrighteous, unholy man could not approach the holy God, thus you needed someone to approach God for you and that was the office of the priest. You would come to him, bring your sacrifice to him, he would take your sacrifice before the Lord and he would go before the Lord to represent you. But then he was to come back to you and represent God. So his ministry was twofold: representing the people unto God and representing God unto the people.<\/p>\n

Now, this is how he was to represent God. When he came back to the children of Israel he was to represent God with this threefold blessing.<\/p>\n

The LORD bless thee, and keep thee: The LORD make his face shine upon thee, and be gracious unto thee: The LORD lift up his countenance upon thee, and give thee peace. [And God said] And thus shall they put my name upon the people ( Num 6:24-27 ).<\/p>\n

This name of God, which is only represented in the text by the consonant, no vowels, so the pronunciation of it, became impossible. The name of God was represented in the text by the capital letters YHVH, just the consonants. Because they didn’t want people pronouncing the name of God even in their minds, thus the pronunciation for the name of God was lost. And whether it be Jehovah or Yahweh is a matter of theological debate but nobody really knows for sure. But it was that glorious name by which God revealed himself to the people, which is really not so much a name but a verb which means “the becoming One”, as God becomes to man whatever man’s need might be, and thus the name of God was often coupled with other things. As when Isaac said to his father Abraham, “Here is the wood, here is the fire, where is the sacrifice” and Abraham said, “Jehovah Jireh. The Lord will provide himself a sacrifice.” And later he called the name of the Jehovah Jireh the Lord will provide. God becomes our provider.<\/p>\n

Later on when the children of Israel were battling against the Amaleks, the Amalekites, and they had come out against the children of Israel with their trained army marching under their banners of war, and the children of Israel just so soon from slavery, totally unskilled in the art of war, no banners just a bunch of guys with staves and sticks. Someone perhaps said to Moses “where are the banners?” and he said, “Jehovah Shammah” the Lord is our banner. He’s become our banner.<\/p>\n

Again, God revealed himself as Jehovah Raffa; he has become our healer. The Bible tells in Jeremiah that when that kingdom age comes he will be known as Jehovah Tsidkenu, the Lord has become our righteousness. But we know that name in its most familiar form, the name Jehovah as Jesus. For the name Jesus is the Greek for the Hebrew contraction of Jehovah Yeshua or Jehovah is salvation.<\/p>\n

And when Joseph was questioning on whether or not to have Mary stoned or to put her away privately, the angel of the Lord said, “Don’t be afraid to take Mary as your wife. That which is conceived in her is of the Holy Ghost. She’s gonna bear a son, thou shalt call his name Jesus, Yeshua, for he shall save his people from their sins”. He is expressed by his name even as where these leaders of Israel: Jesus, Jehovah, our salvation.<\/p>\n

So, the Lord bless thee. God wanted his name to be put upon the people. First of all, relating to blessings for God wants to bless his people. And the blessing of his keeping power, the blessing of his grace and the blessing of his peace. These are the blessings that we have received through Jesus Christ. “Now unto him who is able to keep you from falling and to present you faultless before the presence of his glory” ( Jud 1:24 ). Grace, according to the measure of the gift of Christ, and He is our peace who has broken down the barriers that existed between us. So the name that God put upon the people was all fulfilled in Jesus Christ.<\/p>\n

The LORD bless thee, and keep thee: The LORD cause his face to shine upon thee, and be gracious unto thee ( Num 6:24-25 ):<\/p>\n

Even as the face of Jesus did shine as the sun. And the shinning face always speaks hope, of goodness, of grace and related to grace. And then<\/p>\n

Lift up his countenance ( Num 6:26 )<\/p>\n

The smiling face, your countenance is lifted up. A falling countenance is a scowl, is a frown. So many people imagine God scowling at them or frowning at them. Our older daughter was going through one of those moods that children often go through where nobody loves her. And she was just a couple of years old and she was just-she had to be corrected and when she was corrected nobody loves her, everybody hates her, nobody loves her. And I said; “Now Jan, you know better than that. We love you”. “Oh no you don’t.” “Well Jesus loves you.” “No, He doesn’t.” I said, “Whatta you mean?” she said, “I just looked up at that cloud and He put his head out from behind it and stuck his tongue out at me.” Her little imagination was running wild.<\/p>\n

Just like my grandson. The other day they were coming home from Central California and they came through a tremendous electrical storm. Lightening all over the place. And he was just sitting there in the back seat just enjoying it thoroughly. And as they were driving down the road he went to sleep and when he woke up he said, “I had a dream that Jesus was up in heaven pulling switches and every time he would pull a switch a lightening would flash” you know. And he said, “There was this little rabbit hopping along the road and Jesus pulled a switch and the lightning electrocuted him.” And his mother said to him, “Oh William, that’s awful.” And he said, “Well, maybe he didn’t know the lightening was gonna hit him.” And Chuck Junior said, “William, Jesus knows everything.” He said, “Well, I guess he just wanted to zap the rabbit.”<\/p>\n

But it’s amazing what our imaginations can do. They can run wild. And so often we imagine God scowling at us. God is angry with me. God is frowning at me. And God said this is how I want you to put my name on the people. Tell them “The LORD lift up his countenance upon thee, and give thee peace.”<\/p>\n

Oh, how glorious this smile of approval. What peace is in my heart as I was open face, behold the glory of the Lord. See that bright shinning face and realize that God is smiling at me because He loves me, and I am His son and I am in Christ Jesus. And in Him I have experienced the grace of God, the peace of God and the keeping power of God. These are the blessings that belong to the children of God who are in Christ Jesus.<\/p>\n

But the whole Old Testament economy, the priesthood, the tabernacle, all testify of how unapproachable God is by man. You cannot approach God directly. You pull a switch and you get zapped. Thus, if you want to approach God apart from Jesus Christ, there’s no way. There’s not even a priesthood anymore. There’s not even sacrifices being offered. There’s no one to go before God before you.<\/p>\n

This is the thing that troubles me most about the so-called devout Jew today. I don’t care how devout they are in their worship. What are they doing about their sin? How can they approach their God? God established the covenant whereby man could approach him in the Old Testament, but that covenant that God established was by the law and by the sacrifices of the law. And without any sacrifice, without any priest, without someone to go before God for them, how can they dare come before their holy righteous God bringing their good works and expect to be accepted? They’re not even honoring the covenant that God made with their own people. And thus, no matter how sincere or devout they may be, they have no approach to God until they re-establish that old covenant. But even then they will not find that it will avail now that God has abolished the old covenant that he might establish the new covenant through Jesus Christ.<\/p>\n

Now, Christ is the mediator of the new covenant for it is necessary that in the approach of God there be a mediator. The priest was the mediator of the old covenant, Jesus Christ is become the mediator of the new covenant, and it is through Jesus Christ that I approach God and that God approaches me. It is through Jesus Christ that I come into fellowship with God and I come to know God. And thus Jesus Christ is very important to anyone who seeks to approach God. <\/p>\n

“<\/p>\n

Fuente: Through the Bible Commentary<\/b><\/i><\/h4>\n

Having provided for the purity of the camp by the exclusion of the unclean, special instructions were given concerning cases of personal and voluntary devotion to a life of peculiar separation to God in the instructions concerning the Nazarite. There was absolutely nothing monastic in this order. These men did not separate themselves from the ordinary life of their fellows, yet they did maintain an attitude of special separation, the signs of which were arranged for.<\/p>\n

In this connection we have the specific form in which the priestly blessing was to be pronounced on the people. The blessing was to be a threefold utterance of the divine name with a threefold interpretation. The people were to be blessed and kept by Jehovah. Their light was to be the uplifted face of Jehovah and the consequent consciousness of His grace. In the same uplifting of that countenance they were to enter into the experience of peace. <\/p>\n

Fuente: An Exposition on the Whole Bible<\/b><\/i><\/h4>\n

the Vow of Separation <\/p>\n

Num 6:1-12<\/p>\n

The law of the Nazarite is full of instruction, because he is a type of the child of God who is separated from evil, that he may be wholly surrendered and given over to the divine service. Three rules were enjoined. Not to touch any product of the vine. If we must have exhilaration and stimulus, let us seek it in the Holy Spirit, not in worldly excitement, Eph 5:18-19. Not to cut the hair. The unshorn locks signified the dedication of the natural powers to Gods service. Let us beware of Delilah. Many are the razors waiting to deprive us of our crown, Jdg 16:19. Not to touch the dead, however dear; teaching that the kingdom of God must supersede all earthly ties.<\/p>\n

If our separation breaks down, Num 6:9-12, we must seek forgiveness and restoration; but the former days will not count. One sin may mar the power of a whole life of saintly testimony.<\/p>\n

Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n

CHAPTER 6<\/p>\n

The Nazarite<\/p>\n

1. The vow of a Nazarite (Num 6:1-8)<\/p>\n

2. The defilement of the Nazarite (Num 6:9-12)<\/p>\n

3. The law of the Nazarite (Num 6:15-21)<\/p>\n

4. The blessing of Aaron and his sons (Num 6:22-27)<\/p>\n

The word Nazarite means, one who is separated. The vow of the Nazarite meant separation unto Jehovah and separation in three things: 1. Separation from wine and strong drink, vinegar of wine, vinegar of strong drink, liquor of grapes, moist or dried grapes, from all that is made of the wine-tree, from the kernels even unto the husks. 2. His hair was to grow long and no razor was to come upon his head. 3. He was to be separated from the dead. This Nazarite vow was only for a certain period of time and not permanent. When it ended he shaved his head and drank wine.<\/p>\n

This entire chapter concerning the Nazarite is of intense interest for it contains many helpful and most blessed lessons for us. It is needless to say that no more vows like the vow of the Nazarite can be made in the literal sense of the word, just as there is no longer a special class of priests among Gods people. A Nazarite was a separate one, a saint, and such are we in Christ Jesus. But while the grace of God has constituted us saints, the practical living out of our Nazariteship remains with us. It must be the matter of the willing heart, the heart, which, in devotion to the Lord, yields itself to Him. The wine, strong drink, and all which comes from the vine stands for earthly joys, for pleasures, for that which is pleasing to the old nature. The wine and strong drink stand typically for the intoxicating pleasures which this poor, lost world indulges in and which the god of this age so often uses to dull the heart and the spirituality of the saints. But there are other things mentioned, which in themselves are harmless, like the moist grapes and dried grapes. These represent also earthly joys of a harmless character, but which cannot give to the believer the joy in the Lord which His heart craves. Christ is to be our all in all, the saint does not need anything whatever of earthly joys to sustain him. Christ is sufficient. Asaph reveals the true Nazarite spirit, when He said, Whom have I in heaven but Thee? and there is none on earth that I desire beside Thee (Psa 73:25). Paul in writing to the Philippians gives the expression of a Nazarite: For me to live is Christ. And furthermore, I consider all things but loss for the sake of the surpassing knowledge of Christ Jesus, my Lord; for whom I suffered the loss of all things, and count them but dung, that I may win Christ (Php 3:8).<\/p>\n

Legality this is not. Legality is the spirit of self righteousness, or of slavish dread, never of love, or desire after Christ, or of expectation from Him, such as that of which we have been speaking. Carry these ever so far, they can never land you in that in the direction of which they do not even point, but away from it. He who speaks of himself as doing but one thing was neither a legalist nor an extremist. He was simply a man into whose heart, forever filling it, the glory of Christ had shined.<\/p>\n

Let us not confound this, however, with the spirit of asceticism that has peopled monasteries with men fleeing vainly from this world, or scattered through the desert the abodes of the recluse. Nor let us imagine as involved in it any death to nature, in which what God has made or instituted is branded as if it were unclean. It is striking that just in these two epistles in which Christian position is most emphasized (Ephesians and Colossians) the duties of earthly relationships are most largely dwelt upon. The lilies of the field could be seen by Him who as Son of Man was here on earth for us arrayed in glory beyond all Solomons. His hands indeed had made them, and if not a sparrow fell to the ground without His Father, He could say, I and My Father are one. Still as ever is it true that the Lords works are manifold, and in wisdom has He made them all: the earth is full of His riches; yea, and His works are sought out of all them that have pleasure therein.<\/p>\n

But the Christian Nazarite is Christs: therefore in his pleasures, in his business, in his duties, Christ is before him, with him, over him. He has fellowship with the Father and the Son, and there is nothing for him outside this. Here is the principle which makes him of necessity a stranger to what they find pleasure in, who find none in Him. The worlds vine of wine, as a whole, he is separate from (F.W. Grant, Numerical Bible).<\/p>\n

The long hair of the Nazarite is not difficult to interpret. 1Co 11:1-15 gives the key. if a man have long hair, it is a shame unto him. But if a woman have long hair, it is a glory to her; for her hair is given her for a covering. The long hair of the woman testifies of the authority under which she is put. The long hair of the Nazarite therefore showed that he had humbled himself, made of himself no reputation. He took the place of dependence and loneliness. He gave up his rights and became nothing. And this is the place of blessing and power. The Christian Nazarite in his practical separation to the Lord, loves the low place and delights to follow after Him who emptied Himself and stooped so low. The separation from the dead has the same meaning as in the previous chapter. May it please God to give the writer and every reader of these lines a deeper longing to live as a true Nazarite, separated unto the Lord.<\/p>\n

The Nazarite vow ended. Our separation is only as long as we are in the wilderness. The time came when the Nazarite, having fulfilled his vow, drank wine. A time of joy is coming for the saints of God, when His words shall be fulfilled. I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Fathers kingdom (Mat 26:29). Then in His presence, delivered completely from sin and an evil world, we shall have joy unending, and instead of the place of lowliness we shall be exalted and share His throne with Him. Oh! for a thousand lives to devote to the Lord Jesus Christ!<\/p>\n

The blessing with which this chapter ends gives a precious revelation of the triune God. Three times the Name of Jehovah was put upon the children of Israel; the Father-God, who keeps; Jehovah the Son, who is gracious; Jehovah the Holy Spirit, who gives peace. And there are certain people who deny the triune God and claim that no such doctrine is found in the Bible! How great will be the blessing, when He comes the second time to bless His people and all creation!<\/p>\n

Fuente: Gaebelein’s Annotated Bible (Commentary)<\/b><\/i><\/h4>\n

Moses, saying <\/p>\n

There is a beautiful moral order in Numbers 6-7; separation, Num 6:1-12, worship, Num 6:13-21, blessing, Num 6:22-27 service, Num 7:1-89. See Heb 13:12-16. <\/p>\n

Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n

Reciprocal: Gen 28:20 – vowed<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Num 6:1. 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.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Num 6:2. 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, 1Sa 1:11; and with John the baptist, Luke 1. Of the temporary class was St. Pauls vow. Act 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? Amo 2:11. The heathen also had persons who in this way consecrated themselves to religion. The vow of the Nazarite required, abstinence from winethe growth of his hairno defilement for the deadand 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.<\/p>\n

Num 6:18. The hairand 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. Lev 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 fathers tomb.<\/p>\n

REFLECTIONS.<\/p>\n

To see men and women particularly devoting themselves to God in a wise and prudent way, is laudable in the highest degree, especially in making acknowledgments for some signal mercies, or in deprecating the punishments due to sin. But why should a whole order of christian priests, called fathers, have fallen into a most contemptible mimicry of the ancient Nazarites, in shaving their bald pates, while at the same time they make no scruple to drink wine? And why should a multitude of women have secluded themselves in convents, while the cause of religion had so much need of their aid in active life? Whatever pleas might have been urged for those customs near the times of pagan persecution, the arguments presently lost their force. God has peculiarly called his people to marry, to care for their families, and to struggle against the vices of their age and country in all the public walks of life; and they who do so, will acquire a perfection in every virtue much more pleasing to God, than they who cowardly affect in solitude a superior piety.<\/p>\n

From the Nazarites who thus devoted themselves to God, christians may however learn, that they are called to peculiar purity of heart and rectitude of conduct. In particular, let us not defile ourselves by the slightest intemperate use of wine, or of strong drink. Indulgences of this nature will form a habit of voluptuousness, which may lead to every sensual indulgence. This also may be the reason why God has joined the laws of the Nazarite, with the test of adultery in the preseding chapter: and Solomon has joined the caution against wine, with the caution against strange women. Pro 23:31-33. Let us be careful not to defile ourselves with any undue intercourse with the world. The sacred person of the Nazarite was in close covenant with God, bound by the special oath of his vow. He could not therefore defile himself by mourning for his father or his mother; for the consecration of his God was on his head, and God must be honoured more than man. Would our unregenerate relatives draw us back to our old affections and habits! Let us remember, that every christian is a sort of Nazarite to his God; and he must not forfeit the divine approbation to please the nearest friend on earth.<\/p>\n

In case of defilement during consecration, the Nazarite forfeited all the past days of his separation. He was obliged to shave anew, make atonement for his sin, and enter on the course of his vow as before. Thus every man devoted to God, who defiles himself with sin, must put it away, implore the divine mercy, and enter anew on the course of his pilgrimage. And let every backslider in heart, carefully abhor and renounce his folly, before he shall dare to approach the Lord.<\/p>\n

The priests, before they dismissed the devout assembly from the sanctuary of the Lord, were enjoined to bless them in a most excellent form of words, and to pray that the Lord would make his face to shine upon them, and lift upon them the light of his countenance. How glorious, how pleasant to see a whole assembly leave the house of God, having humbled their souls in his presence, and obtained their requests, go away with a joyful countenance, and happy in the best fruits of real piety. Let ministers heartily bless and pray for a devout people; let them comfort the mourners with the strong consolations of the gospel, that they may go away anticipating the more glorious and everlasting assembly of all the saints at Gods right hand. <\/p>\n

Fuente: Sutcliffe’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Numbers 6<\/p>\n

“And the Lord spake unto Moses, saying, 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 Lord: 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. All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk. 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 Lord, he shall be holy, and shall let the locks of the hair of his head grow. All the days that he separateth himself unto the Lord he shall come at no dead body. 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. All the days of his separation he is holy unto the Lord.” Verse 1-8.<\/p>\n

The ordinance of Nazariteship is full of interest and practical instruction. In it we see the case of one setting himself apart, in a very special manner, from things which, though not absolutely sinful in themselves, were, nevertheless, calculated to interfere with that intense consecration of heart which is set forth in true Nazariteship.<\/p>\n

In the first place, the Nazarite was not to drink wine. The fruit of the vine, in every shape and form, was to him a forbidden thing. Now, wine, as we know, is the apt symbol of earthly joy – the expression of that social enjoyment which the human heart is so fully capable of entering into. From this the Nazarite in the wilderness was sedulously to keep himself. With him it was a literal thing. He was not to excite nature by the use of strong drink. All the days of his separation he was called to exercise the strictest abstinence from wine.<\/p>\n

Such was the type, and it is written for our learning – written too, in this marvellous book of Numbers, so rich in its wilderness lessons. This is only what we might expect. The impressive institution of the Nazarite finds its appropriate place in the book of Numbers. It is in perfect keeping with the character of the book, which, as has been already remarked, contains all that specially belongs to life in the wilderness.<\/p>\n

Let us then inquire into the nature of the lesson taught us in the Nazarite’s abstinence from everything pertaining to the vine, from the kernel even to the husk.<\/p>\n

There has been but one true and perfect Nazarite in this World – but one who maintained, from first to last, the most complete separation from all mere earthly joy. From the moment He entered upon His public work, He kept Himself apart from all that was of this world. His heart was fixed upon God and His work, With a devotion that nothing could shake. No claims of earth or nature were ever allowed, for a single moment, to come in between His heart and that work which He came to do. “Wist ye not that I must be about my Father’s business?” And again, “What have I to do with thee?” With such words did the true Nazarite seek to adjust the claims of nature. He had one thing to do, and to that He separated Himself perfectly. His eye was single and His heart undivided. This is apparent from first to last. He could say to His disciples, “I have meat to eat that ye know not of;” and when they, not knowing the deep significance of His words, said, “Hath any man brought Him anything to eat?” He replied, “My meat is to do the will of him that sent me, and to finish his work (John 4) So also, at the close of His course here below, we hear Him giving utterance to such words as these, as He took into His hand the paschal cup: “Take this, and divide it among yourselves: for I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.” Luke 22: 17, 18.<\/p>\n

Thus we see how the perfect Nazarite carried himself throughout. He could have no joy in the earth, no joy in the nation of Israel. The time had not come for that, and therefore He detached Himself from all that which mere human affection might find in association with His own, in order to devote Himself to the one grand object which was ever before His mind. The time will come when He, as the Messiah, will rejoice in His people and in the earth; But, until that blissful moment arrives, He is apart as the true Nazarite, and His people are united with Him. “They are not of the world, even as I am not of the world. Sanctify them through thy truth: thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world. and for their sakes I sanctify myself, that they also might be sanctified through the truth.” John 17: 16-19.<\/p>\n

Christian reader, let us deeply ponder this first grand feature of the Nazarite character. It is important we should faithfully examine ourselves in the light of it. It is a very grave question indeed how far we, as Christians, are really entering into the meaning and power of this intense separation from all the excitement of nature, and from all merely earthly joy. It may perhaps be said, “What harm is there in having a little amusement or recreation? Surely we are not called to be monks. Has not God given as richly all things to enjoy? And while we are in the world, is it not right we should enjoy it?”<\/p>\n

To all this we reply, It is not a question of the harm of this, that, or the other. There was no harm, as a general rule, in and, nothing abstractedly wrong in the vine tree. But the point is this, if any one aimed a being a Nazarite, if he aspired to this holy separation unto the Lord, then was he to abstain wholly from the use of wine and strong drink. Others might drink wine; but the Nazarite was not to touch it.<\/p>\n

Now, the question for us is this, Do we aim at being Nazarites? Do we sigh after thorough separation and devotion of ourselves, in body, soul, and spirit, unto God? If so, we must be apart from all these things in which mere nature finds its enjoyment. It is upon this one hinge that the whole question turns. The question, most assuredly, is not “Are we to be monks?” but “Do we want to be Nazarites?” Is it, our heart’s desire to be apart, with our Lord Christ, from all mere earthly joy – to be separated unto God from those things which, though not absolutely sinful in themselves, do, nevertheless, tend to hinder that entire consecration of heart which is the true secret of all spiritual Nazariteship? Is not the Christian reader aware that there are, in very deed, many such things? Is he not conscious that there are numberless things which exert a distracting and weakening influence upon his spirit, and yet were they to be tried by the standard of ordinary morality, they might be allowed to pass as harmless?<\/p>\n

But we must remember that God’s Nazarites do not measure things by any such standard. Theirs is not an ordinary morality at all. They look at things from a divine and heavenly standpoint, and hence they cannot suffer anything to pass as harmless which tends, in any wise, to interfere with that high tone of consecration to God after which their souls are fervently breathing.<\/p>\n

May we have grace to weigh these things, and to watch against every defiling influence. Each one must be aware of what it is which, in his case, would prove to be wine and strong drink. It may seem to be a trifle; but we may rest assured that nothing is a trifle which breaks the current of our soul’s communion with God, and robs us of that holy intimacy which it is our privilege ever to enjoy.<\/p>\n

But there was another thing which marked the Nazarite. He was not to shave his head. “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 Lord, he shall be holy, and shall let the locks of the hair of his head grow.”<\/p>\n

In 1 Corinthians 11: 14, we learn that it argues a lack of dignity for a man to have long hair. “Doth not even nature itself teach you, that if a man have long hair, it is a shame unto him” From this we learn that if we really desire to live a life of separation to God, we must be prepared to surrender our dignity in nature. This our Lord Jesus Christ did perfectly. He made Himself of no reputation. He surrendered His rights in everything. He could say, “I am a worm and no man.” He emptied Himself thoroughly, and took the very lowest place. He neglected Himself, while He cared for others. In a word, His Nazariteship was perfect in this as in all beside.<\/p>\n

Now here is just the very thing which we so little like to do. We naturally stand up for our dignity and seek to maintain our rights. It is deemed manly so to do. But the perfect Man never did so; and if we aim at being Nazarites we shall not do so either. We must surrender the dignities of nature, and forego the joys of earth, if we would tread a path of thorough separation to God in this world. By and by both will be in place; but not now.<\/p>\n

Here again, be it remarked, the question it is not as to the right or wrong of the case. As a general rule, it was right for a man to shave his locks; but it was not right, nay it was altogether wrong, for a Nazarite to do so. This made all the difference. It was quite right for an ordinary man to shave and drink wine; but the Nazarite was not an ordinary man; he was one set apart from all that was ordinary to tread a path peculiar to himself; and to use a razor or taste wine would involve the entire surrender of that peculiar path. Hence, if any inquire, Is it not right to enjoy the pleasures of earth, and maintain the dignities of nature?” Quite right, if we are to walk as men but wholly wrong, yea, absolutely fatal, if we want to walk as Nazarites.”<\/p>\n

This simplifies the matter amazingly. It answers a thousand questions and solves a thousand difficulties. It is of little use to split hairs about the harm of this or that particular thing. The question is, What is our real purpose and object? Do we merely want to get on as men, or do we long to live as true Nazarites? According to the language of 1 Corinthians 3: 3, to “Walk as men” and to be “carnal” are synonymous. Does such language really govern us? Do we drink into the spirit and breathe the atmosphere of such a scripture? Or are we ruled by the spirit and principles of a Godless, Christless world? It is useless to spend our time arguing points which would never be raised at all if our souls were in the right temper and attitude. No doubt, it is perfectly right, perfectly natural, perfectly consistent, for the men of this world to enjoy All that it has to offer them, and to maintain their rights and their dignities to the very utmost of their power. It were childish to question this. But, on the other hand, what is right, and natural, and consistent for the men of this world, is wrong, unnatural, and inconsistent for God’s Nazarites. Thus the matter stands, if we are to be governed by the simple truth of God. we learn from Numbers 6, that if a Nazarite drank wine or shaved his locks, he defiled the head of his consecration. Has this no voice, no lesson for us? assuredly it has. It teaches as that if our souls desire to pursue a path of whole-hearted consecration to God, we must abstain from the joys of earth, and surrender the dignities and the rights of nature. It must be thus, seeing that God and the world, flesh and spirit, do not and cannot coalesce. The time will come when it will be otherwise; But, just now, all who will live to God, and walk in the Spirit, must live apart from the world, and mortify the flesh. May God, of His great mercy, enable us so to do!<\/p>\n

One other feature of the Nazarite remains to be noticed. He was not to touch a dead body. “All the days that he separateth himself unto the Lord, he shall come at no dead body. 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.”<\/p>\n

Thus we see that whether it was drinking wine, shaving his locks, or touching a dead body, the effect was the same; any one of the three involved the defilement of the head of the Nazarite’s consecration. Wherefore it is plain that it was as defiling to the Nazarite to drink wine or to shave his Head, as it was to touch a dead body. It is well to see this. We are prone to make distinctions which will not stand for a moment in the light of the divine presence. When once the consecration of God rested upon the head of any one, that great and important fact became the standard and touchstone of all morality. It placed the individual on entirely new and peculiar ground, and rendered it imperative upon him to look at everything from a new and peculiar point of view. He was no longer to ask what became him as a man; but what became him as a Nazarite. Hence, if his dearest friend lay dead by his side he was not to touch him. He was called to keep himself apart from the defiling influence of death, and all because “the consecration of God” was upon his head.<\/p>\n

Now, in this entire subject of Nazariteship, it is needful for the reader to understand, very distinctly, that it is not, by any means, a question of the soul’s salvation, of eternal life, or of the believer’s perfect security in Christ. If this be not clearly seen it may lead the mind into perplexity and darkness. There are, two grand links in Christianity which, though very intimately connected, are perfectly distinct, namely, the link of eternal life, and the link of personal communion. The former can never be snapped by anything; the latter can be snapped in a moment, by the weight of a feather. It is to the second of these that the doctrine of Nazariteship pertains.<\/p>\n

We behold, in the person of the Nazarite, a type of one who sets out in some special path of devotedness or consecration to Christ. The power of continuance in this path consists in secret communion with God; so that if the communion be interrupted, the power is gone. This renders the subject peculiarly solemn. There is the greatest possible danger of attempting to pursue the path in the absence of that which constitutes the source of his power. This is most disastrous, and demands the utmost vigilance. we have briefly glanced at the various things which tend to interrupt the Nazarite’s communion; but it would be wholly impossible, by any words of ours, to set forth the moral effect of any attempt to keep up the appearance or Nazariteship when the inward reality is gone. It is dangerous in the extreme. It is infinitely better to confess our failure, and take our true place, than to keep up a false appearance. God will have reality; and we may rest assured that, sooner or later, our weakness and folly will be made manifest to all. It is very deplorable and very humbling when “the Nazarites that were purer than snow,” become “blacker than a coal;” but it is far worse when those who have become Thus black, keep up the pretence of being white.<\/p>\n

Let us look at the solemn case of Samson, as set before us in the sixteenth chapter of Judges. He, in an evil hour, betrayed his secret and lost his power-lost it though he knew it not. But the enemy soon knew it. It was soon made manifest to all that the Nazarite had defiled the head of his consecration. “And it came to pass, when Delilah pressed will daily with her words, and urged him, so that his soul was vexed unto death; that he told her all his heart, and said unto her, There hath not come a razor upon mine head; for I have been a Nazarite unto God from my mother’s womb: if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man.” Verses 16, 17.<\/p>\n

Here alas! was the betrayal of the deep and holy secret of all his power. Up to this, his path had been one of strength and victory, simply because it had been one of holy Nazariteship. But the lap of Delilah proved too much for the heart of Samson, and what a thousand Philistines could not do was done by the ensnaring influence of a single woman. Samson fell from the lofty elevation of the Nazarite down to the level of an ordinary man.<\/p>\n

“And when Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines, saying, Come up this once, for he hath showed me all his heart. Then the lords of the Philistines came up unto her, and brought money in their hand. And she made him sleep upon her knees; Alas! alas! a fatal sleep to God’s Nazarite! and she called for a man, and she caused him to shave off the seven locks of his head; and she began to afflict him, and his strength went from him. And she said, The Philistines be upon thee, Samson. And he awoke out of his sleep, and said, I will go out as at other times before, and shake myself. And he wist not that the Lord was departed from him. But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house.” Judges 16: 18-21.<\/p>\n

Oh! reader, what a picture! How solemn! How admonitory! What a melancholy spectacle was Samson, going out to shake himself, “as at other times!” Alas! the “as” was out of place. He might shake himself, But it was no longer” as at other times,” for the power was gone; the Lord was departed from him; and the once powerful Nazarite became a blind prisoner; and instead of triumphing over the Philistines, he had to grind in their prison house. So much for yielding to mere nature. Samson never regained his liberty. He Was permitted, through the mercy of God, to gain one more victory over the uncircumcised; but that victory cost him his life. God’s Nazarites must keep themselves pure or lose their power. In their case, power and purity are inseparable. They cannot get on without inward holiness; and hence the urgent need of being ever on the watch against the various things which tend to draw away the heart, distract the mind, and lower the tone of spirituality. Let us ever keep before our souls those words of our chapter, “all the days of his separation he is holy unto the Lord.” Holiness is the grand and indispensable characteristic of all the days of Nazariteship; so that when once holiness is forfeited, Nazariteship is at an end.<\/p>\n

What then, it may be asked, is to be done? The scripture before us supplies the answer. “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. 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; 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. And he shall consecrate unto the Lord 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.” Numbers 6: 9-12.<\/p>\n

Here we find atonement, in its two grand aspects, as the only ground on which the Nazarite could be restored to communion. He had contracted defilement, and that defilement could only be removed by the blood of the sacrifice. We might deem it a very trying matter to touch a dead body, and particularly under such circumstances. It might be said, “How could he help, touching it when the man had suddenly dropped dead by his side?” To all this the reply is at once simple and solemn. God’s Nazarites must maintain personal purity; and, moreover, the standard by which their purity is to be regulated is not human but divine. the mere touch of death was sufficient to break the link of communion; and had the Nazarite presumed to go on as though nothing had happened, he would have been flying in the face of God’s commandments, and bringing down heavy judgment upon himself.<\/p>\n

But, blessed be God, grace had made provision. There was the burnt offering – the type of the death of Christ to Godward. There was the sin offering – the type of that same death to usward. And there was the trespass offering – the type of the death of Christ, not only in its application to the root or principle of sin in the nature, but also to the actual sin committed. In a word, it needed the full! virtue of the death of Christ to remove the defilement caused by the simple touch of a dead body. This is peculiarly solemnizing. Sin is a dreadful thing in God’s sight – most dreadful. A single sinful thought, a sinful look, a sinful word is enough to bring a dark, heavy cloud over the soul, which will hide from our view the light of God’s countenance, and plunge us into deep distress and misery.<\/p>\n

Let us, then, beware how we trifle with sin. Let us remember that ere one stain of the guilt of sin even the very smallest could be removed, the blessed Lord Jesus Christ had to pass through all the unutterable horrors of Calvary. That intensely bitter cry, “My God, my God, why hast thou forsaken me?” is the only thing that can give us any proper idea of what sin is; and into the profound depths of that cry no mortal or angel can ever enter. But though we can never fathom the mysterious depths of the sufferings of Christ, we should at least seek to meditate more habitually upon His cross and passion, and, in this way, reach a much deeper view of the awfulness of sin, in the sight of God. If, indeed, sin was so dreadful, so abhorrent to a holy God, that He was constrained to turn away the light of His countenance from that blessed One who had dwelt in His bosom from all eternity; if He had to forsake Him because He was bearing sin in His own body on the tree, then what must sin be?<\/p>\n

Oh! reader, let us seriously consider these things. May they ever have a place deep down in these hearts or ours that are so easily betrayed into sin! How lightly, at times, do we think of that which cost the Lord Jesus everything, not only life, but that which is better and dearer than life, even the light of God’s countenance! May we have a far deeper sense of the hatefulness of sin! May we, most sedulously, watch against the bare movement of the eye in a wrong direction, for we may rest assured that the heart will follow the eye, and the feet will follow the heart, and thus we get away from the Lord, lose the sense of His presence and His love, and become miserable, or, if not miserable, what is far worse, dead, cold, and callous – “hardened through the deceitfulness of sin.”<\/p>\n

May God, in His infinite mercy, keep as from falling! May we have grace to watch, more jealously, against everything, no matter what, that might defile the head of our consecration! it is a serious: thing to get out of communion; and a most perilous thing to attempt to go on in the Lord’s service with a defiled conscience. True it is that grace pardons and restores, but we never regain what we have lost. This latter is set forth, with solemn emphasis, in the passage of scripture before us:” He shall consecrate unto the Lord 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 (or shall fall, as the margin reads it), because his separation was defiled.”<\/p>\n

This is a point, in our subject, full of instruction and admonition for our souls. When the Nazarite became defiled, by any means, even by the touch of a dead body, he had to begin over again. It was not merely the days of his defilement that were lost, or let fall, but actually all the days of his previous Nazariteship. All went for nothing, and this simply by reason of touching a dead body.<\/p>\n

What does this teach us? It teaches this, at least, that when we diverge, the breadth of a hair, from the narrow path of communion, and get away from the Lord, we must return to the very point from which we set out, and begin de novo. We have many examples of this in scripture; and it would be our wisdom to consider them, and also to weigh the great practical truth which they illustrate.<\/p>\n

Take the case of Abraham, in his descent into Egypt, as recorded in Genesis 12. This was, very evidently, a divergence from his proper path. and what was the consequence? The days were lost or let fall, and he had to set back to the point whence he had swerved, and begin over again. Thus, in Genesis 12: 8, We read, “And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Hai on the east; and there he builded an altar unto the Lord, and called upon the name of the Lord.” Then, after his return out of the land of Egypt, we read, “He went on his journeys from the south even to Bethel, unto the place where his tent had been at the beginning, between Bethel and Hai; unto the place of the altar which he had made there at the first: and there Abram called on the name of the Lord.” (Gen. 13: 3, 4) All the time spent in Egypt went for nothing. There was no altar there, no worship, no communion; and Abraham had to get back to the self-same point from which he had diverged, and begin on the new.<\/p>\n

Thus it is in every case; and this will account for the miserably slow progress which some of us make in our practical career. We fail, turn aside, get away from the Lord, are plunged in spiritual darkness; and then His voice of love reaches us in restoring power, and brings us back to the point from which we had wandered; our souls are restored, but we have lost time and suffered incalculably. This is most serious, and it should lead us to walk with holy vigilance and circumspection, so that we may not have to double back upon our path, and lose what can never be regained. True it is that our wanderings, and our stumblings, and our failings give us an insight into our own hearts, teach us to distrust ourselves, and illustrate the boundless and unchangeable grace of our God. All this is quite true; but still there is a very much higher way of learning both ourselves and God, than by wandering, stumbling, or failing. Self, in all the terrible depths of that word, should be judged in the holy light of the divine presence; and there, too, our souls should grow in the knowledge of God as He unfolds Himself, by the Holy Ghost, in the face of Jesus Christ, and in the precious pages of holy scripture. This surely is the more excellent way of learning both ourselves and God; and this, too, is the power of all true Nazarite separation. The soul that habitually lives in the sanctuary of God, or, in other words, that walks in unbroken communion with God, is the one who will have a just sense of what nature is, in all its phases, though it be not learnt by sad experience. And not only so; but he will have a deeper and more just sense of what God is, in Himself, and to all who put their trust in Him. It is poor work to be learning self by experience. We may depend upon it, the true way to learn it is in communion; and when we learn it thus, we shall not be characterised by perpetually dwelling upon our personal vileness, but rather we shall be occupied with that which is outside and above self altogether, even the excellency of the knowledge of Christ Jesus our Lord.<\/p>\n

We shall, in closing this section, quote, at length, for the reader, the statement of “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; and he shall offer his offering unto the Lord, 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; 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. And the priest shall bring them before the Lord, and shall offer his sin offering and his burnt offering. And he shall offer the ram for a sacrifice of peace offerings unto the Lord, with the basket of unleavened bread: the priest shall offer also his meat offering, and his drink offering. 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. 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; and the priest shall wave them for a wave offering before the Lord: this is holy for the priest, with the wave breast and the heave shoulder: and after that the Nazarite may drink wine. This is the law of the Nazarite who hath vowed, and of his offering unto the Lord 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.” Numbers 6: 13-21.<\/p>\n

This marvellous “law” leads us onward to something future, when the full result of Christ’s perfect work shall appear; and when He, as the Messiah of Israel, shall, at the close of his Nazarite separation, taste true joy in His beloved people, and in this earth. The time will then have come for the Nazarite to drink wine. From all this He set Himself apart, for the accomplishment of that great work, so fully set forth, in all its aspects and in all its bearings, in the foregoing “law.” He is apart from the nation, and apart from this world, in the power of true Nazariteship, as He said to His disciples on that memorable night, “I will not drink henceforth (ap arti) Of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.” Matthew 26: 29.<\/p>\n

But there is a bright day coming, when Jehovah Messiah shall rejoice in Jerusalem, and joy in His people. The prophets, from Isaiah to Malachi, are full of the most glowing and soul-stirring allusions to that bright and blissful day. To quote the passages would literally fill a volume. But if the reader will turn to the closing section of Isaiah’s prophecy, he will find a sample of that to which we refer; and he will find many similar passages throughout the various books of the prophets.<\/p>\n

We must not attempt to quote; but we would warn the reader against the danger of being led astray by the uninspired headings attached to those magnificent passages which refer to Israel’s future, such, for example, as “The blessings of the gospel” – “The enlargement of the Church.” These expressions are calculated to mislead many pious readers who are apt to take for granted that the headings are as much inspired as the text; or, if not inspired, that they, at least, contain a correct statement of what the text sets forth. The fact is, there is not a syllable about the Church from beginning to end of the prophets. That the Church can find most precious instruction, light, comfort, and edification from this grand division of the inspired volume, is blessedly true; but she will do this just in proportion as she is enabled, by the Spirit’s teaching, to discern the real scope and object of this portion of the book of God. To suppose, for a moment, that we can only derive comfort and profit from that which exclusively or primarily refers to ourselves, would be to take a very narrow, if not an egotistical, view of things. Can we not learn from the Book of Leviticus And yet who would assert that that section refers to the Church?<\/p>\n

No, reader; you may rest assured that a calm, unprejudiced, prayerful study of “The law the prophets” will convince you that the great theme of both the one and the other is God’s government of the world in immediate connection with Israel. True it is, that throughout “Moses and all the prophets” there are things concerning (the Lord) Himself. This is plain from Luke 24: 27. But it is “Himself” in His government of this world, and of Israel in particular. If this fact be not distinctly seized, we shall study the Old Testament with little intelligence or profit.<\/p>\n

It may seem to some of our readers, a strong statement to assert that there is nothing about the Church, properly so called, throughout the prophets, or indeed in the Old Testament; but a statement or two from the inspired pen of St. Paul will settle the whole question for any one who is really willing to submit to the authority of holy scripture. Thus in Romans 16. we read,” Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets evidently of the New Testament, according to the commandment of the everlasting God, made known to all nations for the obedience of faith.” Verses 29, 26.<\/p>\n

So also in Ephesians 3 we read, “For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, if ye have heard of the dispensation of the Grace of God, which is given me to youward; how that by revelation he made known unto me the mystery; (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ;) which. in other ages was not made known unto the sons of men,,, as it is now revealed unto his holy apostles and prophets by the Spirit* that the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel……. and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been HID IN God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God.” Verses 1-10.<\/p>\n

{*The “Prophets” in the above quotations, are those of the New Testament, as is evident from the form Of expression. Had the apostle meant Old Testament prophets, he would have said,” His holy prophets and apostles.” But the very point he is insisting upon is, that the mystery had never been revealed until his time – that it had not been made known to the sons of men in other ages – that it was hid in God; not hid in the scriptures, but in the infinite mind of God.} <\/p>\n

But we must not pursue this deeply interesting subject of the Church; we have merely referred to the foregoing plain passages of scripture, in order to settle the reader’s mind as to the fact that the doctrine of the Church, as taught by Paul, finds no place in the page of the Old Testament; and therefore, when he reads the prophets and meets the words “Israel,” “Jerusalem,” “Zion,” he is not to apply such terms to the Church of God, inasmuch as they belong to the literal people of Israel, the seed of Abraham, the land of Canaan, and the city of Jerusalem.* God means what He says; and, therefore, we must not countenance anything that borders upon, or looks like, a loose and irreverent mode of handling the word of God. When the Spirit speaks of Jerusalem, He means Jerusalem; if He meant the Church, He would say so. We should not attempt to treat a respectable human document as we treat the inspired volume. We take it for granted that a man not only knows what he means to say, but says what he means; and if this be so, in regard to a poor fallible mortal, how much more so, in regard to the only wise and living God, who cannot lie?<\/p>\n

{*The statement in the text refers, of course, to the Old Testament prophecies. There are passages in the Epistles to the Romans and Galatians in which all believers are viewed as the seed of Abraham (see Rom. 4: 9-17; Gal. 3: 7, 9, 21; Gal. 6: 16); but this is, obviously, a different thing altogether. We have no revelation of “the Church,” properly so called, in the Old Testament scriptures.} <\/p>\n

But we must draw this section to a close, and leave the reader to meditate alone upon the ordinance of the Nazarite, so pregnant with sacred teaching for the heart. We wish him to ponder, in a special way, the fact that the Holy Ghost has given us the full statement of the law of Nazariteship in the Book of Numbers – the wilderness book. And not only so, but let him carefully consider the institution itself. Let him see that he understands why the Nazarite was not to drink wine; why he was not to shave his locks; and why he was not to touch a dead body. Let him meditate upon these three things, and seek; to gather up the instruction contained therein. Let him ask himself, “Do I really long to be a Nazarite – to walk along the narrow path of separation unto God and, if so, am I prepared to surrender all those things which tend to defile, to distract, and to hinder God’s Nazarites?” And, finally, let him remember that there is a time coming when “the Nazarite may drink wine;” or, in other words, when there will be no need to watch against the varied forms of evil within or around; all will be pure; the affections may flow out without check; the garments may flow around us without a girdle; there will be no evil to be separated from, and therefore there will be no need of separation. In a word, there will be “a new heavens and a new earth wherein dwelleth righteousness.” May God, in His infinite mercy, keep us until that blessed time, in true consecration of heart unto Himself<\/p>\n

The reader will observe that we here reach the close of a very distinct section of our book. The camp is duly arranged; every warrior is set in his proper place (Num. 1, 2); every workman is set to his proper work (Num. 3, 4); the congregation is purified from defilement. (Num. 5) Provision is made for the highest character of separation to God. (Num. 6) All this is very marked. the order is strikingly beautiful. we have before us not only a cleansed and well ordered camp, but also a character of consecration to God beyond which it is impossible to go, inasmuch as it is that which is only seen, in its integrity, in the life of our blessed Lord Jesus Christ Himself. Having then reached this lofty point, nothing remains but for Jehovah to pronounce His blessing upon the whole congregation, and accordingly we get that blessing at the close of Num. 6; and surely we may say, a right royal blessing it is. Let us read and consider.<\/p>\n

“And the Lord spake unto Moses, saying, Speak unto Aaron and unto his sons, saying, On this wise we shall bless the children of Israel, saying unto them, The Lord bless thee and keep thee; the Lord make his face shine upon thee, and be gracious unto thee. the Lord lift up his countenance upon thee, and give thee peace. And they shall put my name upon the children of Israel; and I will bless them.”<\/p>\n

This copious blessing flows through the channel of priesthood. Aaron and his sons are commissioned to pronounce this wonderful benediction. God’s assembly is to be blessed and kept of Him, continually; it is ever to bask in the sunlight of His gracious countenance; its peace is to flow as a river; Jehovah’s name is to be called upon it; He is ever there to bless.<\/p>\n

What a provision Oh! that Israel had entered into it, and lived in the power of it! But they did not. They quickly turned aside, as we shall see. They exchanged the light of God’s countenance for the darkness of Mount Sinai. They abandoned the ground of grace and placed themselves under law. In place of being satisfied with their portion in the God of their Fathers, they lusted after other things. (Compare Ps. 105 and Ps. 106) In place of the order, the purity, and the separation to God with which our book opens, we have disorder, defilement, and giving themselves to idolatry.<\/p>\n

But, blessed be God, there is a moment approaching in the which the magnificent benediction of Numbers 6 shall have its full application; when Israel’s twelve tribes shall be ranged round that imperishable standard, “Jehovah-shammah” (Ezek. 48: 35); when they shall be purified from all their defilements, and consecrated unto God in the power of true Nazariteship. These things are set forth in the fullest and clearest manner, throughout the pages of the prophets. All these inspired witnesses, without so much as one dissentient voice, bear testimony to the glorious future in store for the literal Israel; they all point forward to that time when the heavy clouds which have gathered and still hang upon the nation’s horizon shall be chased away before the bright beams of “the Sun of righteousness;” when Israel shall enjoy a cloudless day of bliss and glory, beneath the vines and fig-trees of that very land which God gave as an everlasting possession unto Abraham, Isaac, and Jacob.<\/p>\n

If we deny the foregoing, we may as well cut out a large portion of the Old Testament, and not a small Part of the New, for in both the one and the other the Holy Ghost doth most clearly and unequivocally bear testimony to this precious fact, namely, mercy, salvation, and blessing to the seed of Jacob. We hesitate not to declare our conviction that no one can possibly understand the Prophets who does not see this. There is a bright future in store for God’s beloved, though now rejected people. Let us beware How we deal with this fact. It is a very grave matter to attempt to interfere, in any wise, with the true and proper application of the word of God. If He has pledged Himself to bless the nation of Israel, let us have a care how we seek to force the stream of blessing to flow in a different channel. It is a serious thing to tamper with the declared purpose of God. He has declared it to be His purpose to give the land of Canaan an everlasting possession to the seed of Jacob; and if this be called in question, we do not see how we can hold fast the integrity of any one portion of the word of God. If we show ourselves to trifle with a large division of the inspired canon and most assuredly it is trifling with it when we seek to divert it from its true object – then what security have we in reference to the application of scripture at all? If God does not mean what He says when He speaks of Israel and the land of Canaan, how do we know that He means what He says when He speaks of the Church and her heavenly portion in Christ? If the Jew be robbed of his glorious future, what security has the Christian as to his?<\/p>\n

Reader, let us remember that “All (not merely some of) the promises of God are yea and amen in Christ Jesus,” and while we rejoice in the application of this precious statement to ourselves, let as not seek to deny its application to others. We most fully believe that the children of Israel shall yet enjoy the full tide of blessing presented in the closing paragraph of Numbers 6; and until then the Church of God is called to partake of blessings peculiar to herself. She is privileged to know the presence of God with her and in her midst continually – to dwell in the light of His countenance – to drink of the river of peace – to be blessed and kept, from day to day, by Him who never slumbers nor sleeps. But let us never forget – yea: let us deeply and constantly remember – that the practical sense and experimental enjoyment of these immense blessings and privileges will be in exact proportion to the measure in which the Church seeks to maintain the order, the purity, and the Nazarite separation to which she is called as the dwelling-place of God – the body of Christ – the habitation of the Holy Ghost.<\/p>\n

May these things sink down into our hearts, and exert their sanctifying influence upon our whole life and character!<\/p>\n

Fuente: Mackintosh’s Notes on the Pentateuch<\/b><\/i><\/h4>\n

Num 6:1-12. Regulations for Nazirites.A Nazirite was one, whether man or woman (2), who undertook either for life or for a shorter time a vow to observe certain rules, involving various abstinences. An instance of a lifelong vow is afforded by Samson (Jdg 13:7): examples of temporary vows occur only outside the OT (1Ma 3:49, cf. perhaps Act 18:18; Act 21:23 f.), though it is to the latter kind alone that the regulations here prescribed relate. The three requirements insisted on are (1) abstinence from all intoxicants and all products of the vine (cf. Amo 2:11 f.); (2) abstinence from cutting the hair; (3) precautions against incurring defilement through contact with the dead. Of these certainly the second (Jdg 13:5). and probably the first (Jdg 13:7; Jdg 13:14), were observed by a lifelong Nazirite like Samson, but the third must have been impossible to such (Jdg 14:19; Jdg 15:8; Jdg 15:15). As the Nazirite was consecrated unto Yahweh (Num 6:2; Num 6:5; Num 6:8), it seems likely that the first of the specified requirements had its origin in certain religious associations attaching to intoxicants. Intoxication, like other abnormal conditions (such as madness, 1Sa 16:14), was doubtless at an early time ascribed to the entrance into the person affected of some Divine power (cf. amongst the Greeks the connexion of Dionysus with the vine). To the Israelites, originally a pastoral people, the vine and its products were unfamiliar until Canaan was reached; and since the Canaanites ascribed the gift of wine to the Baalim (cf Hos 2:5; Hos 2:8), the use of it might be regarded by strict adherents of Yahweh as a secession from the cult of the God of Israel to that of another god (p. 85, cf. the attitude towards the vine displayed by the nomadic Rechabites, Jer 35:6-10*). The second requirement, that the man should not be shorn, goes back to the belief that the hair (inasmuch as it grows more quickly than any other part of the body) was in a special degree the seat of Divine energy (cf. Jdg 16:17); so that if a man cut his hair, the Divine virtue in him would be impaired. The third regulation, that the Nazirite should not come near a dead body, was only a special application of a principle which extended to ordinary persons. Contact with the dead always involved defilement (Num 5:2*); but in the case of one who was consecrated it was particularly to be avoided, and if incurred, it entailed the renewal of the whole period of the vow. To the prohibitions here named parallels are forthcoming from elsewhere: for instance, the Roman flamen dialis might not walk under a vine, touch a dead body, or enter a place where one was burned. Examples have also been adduced from the early Saxons and from modern savages, of men vowing to keep their hair unshorn until they should fulfil some desired act of vengeance, the primitive idea involved in such vows being that during periods of stress the Divine powers on which mens strength depends are manifestly estranged, so that it becomes desirable to propitiate them by cherishing what is a special seat of the virtue they impart (RS2, 323335, 481485).<\/p>\n

2. Nazirite: the word means one separated unto God (cf. Jdg 13:5).<\/p>\n

Num 6:4. kernels . . . husk: better, pips . . . skins, but the real meaning is uncertain.<\/p>\n

Num 6:10. turtle doves: these were the least costly of animal sacrifices (Lev 5:7; Lev 12:8).<\/p>\n

Num 6:12. for a guilt offering: the guilt was incurred through the discharge of the vow being delayed in consequence of the accidental defilement.<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

THE NAZARITE VOW<\/p>\n

(vs.1-12)<\/p>\n

The vow of a Nazarite was voluntary, except in such cases as Samson and Samuel, both of whom were Nazarites from birth, by the decree of God (Jdg 13:5; 1Sa 1:11; 1Sa 1:27-28). But we are not to think that this is typical of a special Christian class, no more that Levites or priests represented this. Just as all believers are priests and servants (Levites), so are they Nazarites because they have voluntarily received the Lord Jesus as Savior, and therefore commit themselves to a path of pleasing Him. Samson and Samuel illustrate the fact that from birth (new birth in our case) we are committed to a lifetime of pleasing the One whom it is true delight to please. No vow is required of us, as was the case under law, yet still some true voluntary decision.<\/p>\n

Nazarite means “separated,” just as all believers are separated from an ungodly world. True separation to God is expressed in three specific ways. First, there was to be separation from all that comes from the wine-vine, not only the wine, but grapes, raisins, vinegar or any part of the vine (vs.3-4). The wine speaks of joy, not necessarily illicit joy, for Jdg 9:19 tells us that wine “cheers God and man.” When one walks with God, the things that are most pleasant, naturally speaking, can be willingly sacrificed. In contrast to this, “she who lives in pleasure is death while she lives” (1Ti 5:6). To be light and careless is not Christianity: the things of God are serious.<\/p>\n

Secondly, the Nazarite’s hair was not to be cut for the entire length of his vow of separation (v.5). 1I Corinthians 11:5 shows that the woman’s long hair is a sign of her subjection to man, who normally does not have long hair (v.16). The Nazarite’s long hair was therefore a sign of his subjection to God. It was only when Samson lost his hair that he lost his strength (Jdg 16:11-20), for the strength of the believer lies in his subjection to God. The Lord Jesus was not literally a Nazarite, though many pictures mistakenly represent Him as having long hair; but spiritually speaking, He is the one true Nazarite, totally separated to God.<\/p>\n

Thirdly, the Nazarite was not to be defiled by contact with a dead body. Even if his father, mother, brother or sister died, he was not to be identified with their funeral (vs.7-8). This teaches us that today, any association with anything that is spiritually corrupt is defiling. Not that there is any defilement for us in contact with a literally dead body, but there are spiritually dead bodies, corrupt religious systems, that are an insult to the holiness of God, and He expects believers to be totally separated from these.<\/p>\n

Yet it was possible that a Nazarite might be inadvertently near a person who suddenly died. The defilement was just as serious, and the Nazarite was to then shave his head on the seventh day, intimating his Nazariteship was lost (v.9). On the eighth day he was to bring two turtledoves or two young pigeons to the door of the tabernacle (v.10). Then the priest was to offer one of these as a sin offering and the other as a burnt offering. Thus we are reminded that the sacrifice of Christ was necessary to atone for the defilement of wrong associations, the sacrifice that cleanses away sin (the sin offering) and glorifies God (the burnt offering). Added to this was a male lamb as a trespass offering (v.12), but the former days of his separation were lost because of defilement. There is no indication, however, that he could not at a later time again take the vow of the Nazarite.<\/p>\n

THE NAZARITE VOW COMPLETED<\/p>\n

(vs.13-21)<\/p>\n

Since the Nazarite vow was designated for a certain length of time, when this was completed the person was to come with an offering to the tabernacle door. For the believer today, his Nazariteship is not completed until the end of his history on earth, whether through death or the Lord’s coming.<\/p>\n

On entering the glory of the Lord’s own presence, we shall be blessed with a fresh realization of the great value of His sacrifice, as is intimated in verses 14 to 20. First is the male lamb for a burnt offering, the reminder that Christ’s sacrifice for us has brought highest honor to His God and Father. A ewe lamb for a sin offering gives the sweet reminder that our sin has been fully met at Calvary. The unblemished ram as a peace offering furnishes the reminder that perfect concord and communion has been established for us with God the Father and His Son Jesus Christ by virtue of the same great sacrifice.<\/p>\n

The basket of unleavened bread, cakes of fine flour mixed with oil and unleavened wafers anointed with oil bring the fresh remembrance of the whole life of the Lord Jesus on earth in true humanity, devoted to the will of God (v.15). This will mean more to us then when we see Him face to face than it has ever meant before. The drink offerings symbolize the joy we shall have in the contemplation of His own great sacrifice of Calvary. We see these now offered in verses 16 and 17.<\/p>\n

The Nazarite was then to shave his head (v.18), signifying that the days of his subjection in humiliation were at an end. Today our subjection to God (as illustrated in the long hair) means constant humiliation and self-denial in a hostile environment. But the hair was burned under the peace offering. The reminder of our days of humiliation will go up in fire to the Lord. He will not forget this, but our bodies of humiliation will be altered to be like the Lord’s body of glory (Php 3:21).<\/p>\n

From the peace offering ram the priest was then to take the boiled shoulder, one unleavened cake and one unleavened wafer, putting them on the hands of the Nazarite, then waving them as a wave offering before the Lord. The wave shoulder speaks of Christ as the One who has perfectly borne our responsibility on the cross and is glorified in heaven (of which the waving speaks). How perfectly then we shall enjoy the sweetness of fellowship with Him, the sweetness we have known only in small measure on earth. The unleavened cake and wafer remind us of Christ in His sinless perfection of Manhood, which He will maintain in wonderful grace through eternity.<\/p>\n

The breast of the wave offering (Christ in glory) and the thigh of the heave offering (Christ in resurrection) are added here as further food for out eternal enjoyment. Only after that is the Nazarite told he can now drink wine (v.20), which speaks of the unmingled joy and pleasure of heavenly glory that will then have no danger of being abused. Nothing is said as to the Nazarite being relieved of the responsibility of avoiding a dead body, for in heaven there will be no such thing.<\/p>\n

At the completion of the Nazarite’s vow, this interpretation of the many offerings, etc. is beautifully appropriate, for otherwise there would be no reason for so much to be done, for it was not as though the Nazarite was defiled in properly completing his vow.<\/p>\n

THE BLESSING OF ISRAEL BY THE PRIESTS<\/p>\n

(vs.22-27)<\/p>\n

These verses complete the picture of eternal blessing for us, though literally for Israel they refer to her temporal blessing. But believers will for eternity enjoy the blessing and keeping grace of the Lord Jesus (v.24). His face too will shine upon us in radiant beauty without intermission, and His grace (His favor) will be showered continually upon us (v.25). with His countenance lifted up in loving approval, He will provide the peace that passes all understanding for eternity (v.26).<\/p>\n

In this blessing of Israel, however, God’s name would be put upon them (v.27). This has not been properly fulfilled in all their history thus far, for it has been for centuries that Israel has suffered because of rebellion against God. Instead of having God’s name upon them, God said of the child of Hosea, “Call his name Lo-Ammi, for you are not My people, and I will not be your god” (Hos 1:9). But when finally in faith they turn to the Lord Jesus in genuine repentance, then “in the place where it was said to them, You are not My people, there they shall be called sons of the living God” (Rom 9:26). Wonderful change indeed! Israel will not see evil any more. In fact, of their capital city, Jerusalem we read in Eze 48:35, “the name of the city from that day shall be: THE LORD IS THERE.” Yet, far higher still, His name will be upon His saints in glory, for eternity. “I will write on him My new name” (Rev 3:12) is the promise of the Lord Jesus to the overcomer, that is, to the one “who believes that Jesus is the Son of God” (1Jn 5:4-5).<\/p>\n

Fuente: Grant’s Commentary on the Bible<\/b><\/i><\/h4>\n

The Nazirite vow 6:1-21<\/span><\/p>\n

The emphasis in this section continues to be on the importance of maintaining purity in the camp so God’s blessing on Israel might continue unabated.<\/p>\n

The Nazirite (from the Hebrew root nazar<\/span>, meaning "to separate") illustrated the consecrated character of all the Israelites, and of the nation as a whole, in an especially visible way.<\/p>\n

The "Nazirite" vow was normally temporary. There are two biblical examples of life-long Nazirites: Samson and Samuel. John the Baptist may have been a third case, but we do not know for sure that he lived as a Nazirite before he began his public ministry. This vow was also normally voluntary. Any male or female could take this vow that involved dedication to God’s service. The vow itself required three commitments. These were not the vow but grew out of it as consequences.<\/p>\n

1.    The separated one abstained from any fruit of the grape vine (Num 6:4). Perhaps God commanded this because, ". . . its fruit was regarded as the sum and substance of all sensual enjoyment." [Note: Keil and Delitzsch, 3:35. Cf. Riggans, p. 53.] <\/span> Other passages link strong drink with neglect of God’s law (e.g., Gen 9:20-27; Gen 19:32-38; Pro 31:4-6; Hab 2:5).<\/p>\n

"In itself, wine culture was considered to be good-Israelites regarded the harvest of their vineyards as a blessing-but there was also a dangerous side to it: the possibility of lapsing into a pagan lifestyle." [Note: Maarsingh, pp. 25-26.] <\/span><\/p>\n

2.    The Nazirite would leave his or her hair uncut (Num 6:5). The significance of this restriction has had many interpretations by the commentators, as have the other restrictions. The most probable explanation, I believe, connects with the fact that hair represented the strength and vitality of the individual (cf. Jdg 16:17; 2Sa 14:25-26). [Note: Cf. Ashley, p. 143.] <\/span> The long hair of the Nazirite would have symbolized the dedication of the Nazirite’s strength and vigor to God.<\/p>\n

"There might also have been a negative reason [for] this prescription. In many nations at this time, people devoted their hair to their gods." [Note: Maarsingh, p. 26.] <\/span><\/p>\n

3.    The third commitment was to avoid any physical contact with a human corpse. This is perhaps the easiest restriction to explain. It seems that since the Nazirite had dedicated himself to a period of separation to God and from sin he should avoid contact with the product of sin, namely, death. Perhaps, too, since death was an abnormal condition, contact with dead bodies caused defilement.<\/p>\n

If the Nazirite broke his vow through no fault of his own he had to follow the prescribed ritual for cleansing and then begin the period of his vow again (Num 6:9-12).<\/p>\n

". . . there was the recognition that some things in life superseded the requirements of the vow. If someone died suddenly in one’s presence, for example, the vow could be temporarily suspended (Num 6:9). After the emergency had passed, there were provisions for completing the vow (Num 6:10-12 ff)." [Note: Sailhamer, pp. 377-78.] <\/span><\/p>\n

The Nazirite did not withdraw from society except in the particulars of these restrictions. He lived an active life of service in Israel. His dedication to God did not remove him from society but affected his motivation and activities as he lived.<\/p>\n

The Nazirite lived as a priest temporarily in the sense that he lived under more stringent laws of holiness and served God more directly than other Israelites did. His service was not the same as the priests’, but sometimes it did involve some sanctuary service as well as other types of service (e.g., Samuel).<\/p>\n

"This law specifically shows that there were provisions not just for the priest but for all members of God’s people to commit themselves wholly to God. Complete holiness was not the sole prerogative of the priesthood or the Levites. The Nazirite vow shows that even laypersons, men and women in everyday walks of life, could enter into a state of complete devotion to God. Thus this segment of text teaches that any person in God’s nation could be totally committed to holiness." [Note: Ibid., p. 377.] <\/span><\/p>\n

When the time of the Nazirite’s vow expired, he had to go through a prescribed ritual called "the law of the Nazirite" (Num 6:13; Num 6:21). Burning his cut hair on the brazen altar under his peace offering (Num 6:18) probably symbolized giving to God the strength and vigor that he had previously employed in His service. It also ensured that no one would misuse his hair, possibly in a pagan ritual. The Nazirite ate part of his offering (Num 6:19). He physically enjoyed part of the fruits of his dedication to God.<\/p>\n

God did not require the taking of vows under the Mosaic Law (cf. Leviticus 27). Consequently the fact that Paul took a Nazirite vow (Act 18:18) and paid the expenses of others who had taken one (Act 21:26) does not indicate that he was living under the Law of Moses. He was simply practicing a Jewish custom that prevailed as the Mosaic Law regulated that custom. He did this to win Jews to Jesus Christ, not because as a Christian Jew he was under the Mosaic Law (1Co 9:19-23).<\/p>\n

"It can hardly be denied that there is a desperate need in the church today for such leadership, for men utterly given over to God for His purposes-not men of fanatical zeal (which can very often be fleshly and even devilish), but men of controlled fire, men who can truly say, ’One thing I do’ (Php 3:13), men of whom it can be said that the love of Christ constrains them, giving their lives depth, drive, and direction in the service of God." [Note: Philip, pp. 86-87.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

NAZARITISM: THE BLESSING OF AARON<\/p>\n

Num 6:1-27<\/p>\n

1. THE custom of Nazaritism, which tended to form a semi-religious caste, is obscure in its origin. The cases of Samson and Samuel imply that before birth some were bound in terms of this vow by their parents. In the passage before us nothing whatever is said as to the reasons which the law recognised for the practice of Nazaritism. We may believe, however, that it was from the first, like many votive customs, distinctly religious. One who had been delivered from some danger or restored to health might adopt this method of showing his thankfulness to God. It is impossible to connect Nazaritism with any sacerdotal duty. A man under the vow had no function, no privilege, that in the least approached that of the priest. Nor can we trace any parallel between the Nazarite rule and that of the fakirs of India or the dervishes of Egypt and Arabia, whose poverty is their mark of consecration. There is, however, some resemblance to the vow of the Arab pilgrim, who, on his way to the holy place, must not cut or dress his hair, and must abstain from bloodshed. The prophet Amos {Amo 2:11} claims that God had raised up young men to be Nazarites, and he places their influence almost on a level with that of the prophets as a means of blessing to the people. We may believe, therefore, that they helped both morality and religion; and the conditions of their vow seem to have given them fine bodily health and personal appearance.<\/p>\n

When the Nazarite vow was undertaken for a term, say thirty, sixty, or a hundred days, the law assumed its religious character, prescribed the conditions to be observed, the means of removing accidental defilement, and the ceremonies to be performed when the period of separation closed. Any man might devote himself without appealing to the priest or going through any religious rite; and in general his own conscience was depended on to make him rigidly attentive to his vow. There was to be no monastic association of Nazarites, no formal watch kept over their conduct. They mingled with others in ordinary life, and went about their business as at other times. But the unshorn hair distinguished them; they felt that the eye of God as well as the eyes of men were upon them, and walked warily under the sense of their pledge. The discharge which had to be given by the priest was a further check; it would have been withheld if any charge of laxity had been made against the Nazarite. The ceremonies of release were of a kind fitted to attract general attention.<\/p>\n

The modern pledge of abstinence bears in various points resemblance to the Nazarite vow. We can easily believe that indulgence in strong drink was one of the principal sins against which Nazaritism testified. And as in ancient Israel that body of abstainers from the fruit of the vine, honorably known as a caste, acknowledged by the Divine law, formed a constant check on intemperance, so the existence of a large class among ourselves, bound to abstinence, aids most effectually in restraining the drinking customs of the present age. When we add to the approval of Nazaritism which is before us here the fact that priests in the discharge of their ministry were required to forego the use of wine, the sanction of Hebrew legislation on its moral side may certainly be claimed for the total abstinence pledge. No doubt the circumstances differ greatly. Wine was the common beverage in Palestine. It was in general so slightly intoxicating that the use of it brought little temptation. But our distilled liquors and fermented drinks are so strongly alcoholic, so dangerous to health and morals, that the argument for abstinence is now immensely greater than it was among the Hebrews. Not only as an example of self-restraint, but as a safeguard against constant peril, the pledge of abstinence deservedly enjoys the sanction of the Churches of Christ.<\/p>\n

On the other hand, the pledge of the total abstainer, like the vow of the Nazarite, carries with it a certain moral danger. One who, having come voluntarily under such a pledge, allows himself to break it suffers a serious loss of spiritual power. The abstainer, like the Nazarite, is his own witness, his own judge. But if his pledge has been sacredly undertaken, solemnly made, any breach of it is an offence to conscience, a denial of obligation to God which must react on the will and life. It was not by using strong drink that Samson broke his vow of Nazaritism, but in a far less serious manner – by allowing his hair to be cut off. Still his case is an instructive parable.The Spirit of the Lord passed from him; he became weak as other men, the prey of his enemies. The man who has come under the bond of total abstinence, especially in a religious way, and breaks it, becomes weaker than others. To confess his fault and resume his resolution may not lift him up again. The will is less capable, the sense of sacredness less imperative and potent.<\/p>\n

It is hard to say why the peculiar defilement caused by touching a dead body or being present at a death is that alone on which special attention is fixed in the Nazarite law. {Num 6:9 ff.} One would have expected the other offence of using wine to be dealt with rather than mere accidents, so to speak. We can see that the law as it stands is one of many that must have preceded the prophetic period. If Amos, for example, had influenced the nature of the legislation regarding Nazaritism, it would have been in the direction of making drunkenness rather than ceremonial uncleanness a special point in the statutes. From beginning to end of his prophecy he makes no distinct reference to ceremonial defilement. But injustice, intemperance, disaffection to Jehovah, are constantly and vehemently denounced. Hosea, again, does refer to unclean food, the necessity of eating which would be part of Israels punishment in exile. But he too, unless in this casual reference, is a moralist-cares nothing, -so far as his language goes, for the contact with dead bodies or any other ceremonial defilement. Judging a Nazarite, he would certainly have regarded sobriety and purity of life as the tests of consecration-drunkenness and neglect of God as the sins that deserved punishment. Hoseas condemnation of Israel is: “They have left off to take heed to Jehovah. Whoredom and wine and new wine take away the understanding.” In Ezekiel, whose schemes of worship and of priestly work are declared to have been the origin of the Priests Code, the same tendency is to be found. He has a passage regarding unclean foods, which assumes the existence of statutes on the subject. But as a legislator he is not concerned with ceremonial transgressions, the defilement caused by dead bodies, and the like. Take into account the whole of his prophecy, and it will be seen that the new heart and the right spirit are for Ezekiel the main things, and the worship of the temple he describes is to be that of a people not ceremonially consecrated, but spiritually pure, and so in moral unity with God. He adopts the old forms of worship along with the priesthood, but his desire is to give the ritual an ethical basis and aim.<\/p>\n

The statute which applies to the discharge of the Nazarite from his rule {Num 6:13-21} is exceedingly detailed, and contains provisions which on the whole seem fitted to deter rather than encourage the vow. The Nazarite could not escape from obligation as he had entered upon it, without priestly intervention and mediation. He had to offer an oblation, -one he-lamb of the first year for a burnt offering; one ewe-lamb of the first year for a sin offering; and for peace offerings a ram, with a basket of unleavened bread, cakes of fine flour mingled with oil, unleavened wafers anointed with oil; and meal offerings and drink offerings. These had to be presented by the priest in the prescribed manner. In addition to the possible cost of repeated cleansings which might be needful during the period of separation, the expense of those offerings must have been to many in a humble station almost prohibitory. We cannot help concluding that under this law, at whatever time it prevailed, Nazaritism became the privilege of the more wealthy. Those who took the vow under the appointed conditions must have formed a kind of puritan aristocracy.<\/p>\n

The final ceremonies included burning of the hair, which was carefully removed at the door of the tent of meeting. It was to be consumed in the fire under the peace offering, the idea being that the obligation of the vow and perhaps its sanctity had been identified with the flowing locks. The last rite of all was similar to that used in the consecration of priests. The sodden shoulder of the ram, an unleavened cake, and an unleavened wafer were to be placed on the hands of the Nazarite, and waved for a wave offering before the Lord-thereafter, with other parts of the sacrifice, falling to the priest. After that the man might drink wine, perhaps in a formal way at the close of the ceremonies.<\/p>\n

To explain this elaborate ritual of discharge it has been affirmed that the idea of the vow “culminated in the sacrificial festival which terminated the consecration, and in this attained to its fullest manifestation.” If this were so, ritualism was indeed predominant. To make such the underlying thought is to declare that the abstinence of the Nazarite from strong drink and dainties, to which a moralist would attach most importance, was in the eye of the law nothing compared to the symbolic feasting with God and the sacerdotal functions of the final ceremony. Far more readily would we assume that the ritual of the discharge.was superfluously added to the ancient law at a time when the hierarchy was in the zenith of its power. But, as we have already seen, the final rites were of a kind fitted to direct public attention to the vow, and may have had their use chiefly in preventing any careless profession of Nazaritism, tending to bring it into contempt.<\/p>\n

One other question still demands consideration: What was meant by the “sin offering” which had to be presented by the Nazarite when he had unintentionally incurred uncleanness, and the sin offering which had to be offered at the time of his discharge-what, in short, was the idea of sin to which this oblation corresponded? The case of the Nazarite is peculiarly instructive, for the point to be considered is seen here entirely free from complications. The Nazarite does not undertake the obligation of his vow as an acknowledgment of wrong he has done, nor does he place himself under any moral disadvantage by assuming it. There is no reason why in becoming a Nazarite or ceasing to be a Nazarite he should appear as a transgressor; rather is he honouring God by what he does. Suppose he has been present at a death which has unexpectedly taken place-that involves no moral fault by which a mans conscience should be burdened. Deliberately to touch a dead body might, under the law, have brought the sense of wrongdoing; but to be casually in a defiled house could not. Yet an atonement was necessary. {Num 6:11} It is expressly said that a sin offering and a burnt offering must be presented to “make atonement for him, for that he sinned by reason of the dead.” And again, when he has kept the terms of his vow to the last, honouring Jehovah by his devotion, commending morality by his abstinence, maintaining more rigidly than other Israelites the idea of consecration to Jehovah, he cannot be released from his obligation till a sin offering is made for him. There is no moral offence to be expiated. Rather, to judge in an ordinary human way, he has carried obedience farther than his fellow-Israelites.<\/p>\n

The whole circumstances show that the sin-offering has no reference to moral pollution. The idea is not that of removing a shadow from the conscience, but taking away a taint of the flesh, or, in certain cases, of the mind which has become aware of some occult injury. A clear division was made between the moral and the immoral; and it was assumed that all Israelites were keeping the moral commandments of the law. Then moral persons were divided into those who were clean and those who were unclean; and the ceremonial law alone determined the conditions of undefiled and acceptable life. If the law declared that a sin offering was necessary, it meant not that there had been immorality, but that some specified or unspecified taint lay upon a man. No doubt there were principles according to which the law was framed. But they might not be apparent; and no man could claim to have them explained. Now with regard to Nazaritism, the idea was that of a vivid and pure form of life to which a man might attain if he would discipline himself. And it seems to have been understood that in returning from this to the common life of the race an apology, so to speak, had to be made to Jehovah and to religion. The higher range of life during the term of separation was peculiarly sensitive to invasions of earthly circumstance, and especially of the defilement caused by death; and for anything of this sort there was needed more than apology, more than trespass offering. The Nazarite going back to ordinary life was regarded in more senses than one as a sinner. The conditions of his vow had been difficult to keep, and, presumably, had been broken.. He was all the more under the suspicion of defilement that he had undertaken special obligations of purity. A peculiar form of mysticism is involved here, an effort of humanity to reach transcendental holiness. And the law seemed to give up each experiment with a sigh. In the story of Samson we have only the popular pictorial elements of Nazaritism. The statutes convey hints of deeper thought and feeling.<\/p>\n

Generally speaking the whole system of purification enjoined by the ceremonial Jaw, the constant succession of cleansings and sacrifices, must have appeared to be arbitrary. But it would be a mistake to suppose that there was no esoteric meaning, no purpose beyond that of keeping up the sense of religious duty and the need of mediation. Some intangible defilement seems to have been associated with everything mundane, everything human. The aim was to represent sanctity of a transcendent kind, the nature of which no words could express, for which the shedding of blood alone supplied a sufficiently impressive symbol.<\/p>\n

2. The blessing which the priests were commissioned to pronounce on the people {Num 6:24-26} was in the following terms:<\/p>\n

“Jehovah bless thee. and keep thee: Jehovah make His face to shine upon thee, and be gracious unto thee: Jehovah lift up His countenance upon thee, and give thee peace.”<\/p>\n

By means of this threefold benediction the name of Jehovah was to be put upon the children of Israel-that is to say, their consecration to Him as His accepted flock and their enjoyment of His covenant grace were to be signified. In a sense the invocation of this blessing was the highest function of the priest: he became the channel of spiritual endowment in which the whole nation shared. It is a striking fact that the distinctive ideas conveyed in the three portions of the blessing-Preservation, Enlightenment, Peace – bear a relation, by no means fanciful, to the work of the Father, the Son, and the Holy Spirit. First are invoked the providential care and favour of God, as Ruler of the universe, Arbiter among the nations, Source of creaturely life, Upholder of human existence. Israel as a whole, and each individual Israelite as a member of the sacred community, should in terms of the covenant enjoy the guardianship of the Almighty. The idea is expanded in Psa 121:1-8 :<\/p>\n

“Jehovah is thy keeper: Jehovah is thy shade upon thy right hand. The sun shall not smite thee by day, Nor the moon by night. Jehovah shall keep thee from all evil; He shall keep thy soul. Jehovah shall keep thy going out and thy coming in, from this time forth and for evermore.”<\/p>\n

And in almost every Psalm the theme of Divine preservation is touched on either in thanksgiving, prayer, or exultant hope.<\/p>\n

“For God will save Zion. and build the cities of Judah; And they shall abide there, and have it in possession. The seed also of His servants shall inherit it; And they that love His name shall dwell therein.”<\/p>\n

Often sorely pressed by the nations around, their land made the battle-field of empires, the Hebrews could comfort themselves with the assurance that Jehovah of Hosts was with them, that the God of Jacob was their refuge. And each son of Abraham had his own portion in the blessing.<\/p>\n

“I will say of Jehovah He is my refuge and my fortress, My God in whom I trust.”<\/p>\n

The keynote of joyful confidence in the unseen King was struck in the benediction which, pronounced by Aaron and by the high-priests after him, associated Israels safety with obedience to all the laws and forms of religion.<\/p>\n

The second member of the blessing indicates under the figure of the shining of Jehovahs face the revelation of enlightening truth. Here are implied the unfolding of Gods character, the kindly disclosure of His will in promise and prophecy, the opening to the minds of men of those high and abiding laws that govern their destiny. There is a forth-shining of the Divine countenance which troubles and dismays the human heart: “The face of the Lord is against them that do evil.” But here is denoted that gracious radiance which came to its fulness in Christ. And of this Divine shining Jacob Boehme writes: “As the sun in the visible world ruleth over evil and good, and with its light and power and all whatsoever itself is, is present everywhere, and penetrates every being, and yet in its image-like [symbolic] form doth not withdraw again to itself with its efflux, but wholly giveth itself into every being, and yet ever remaineth whole, and nothing of its being goeth away therewith: thus also it is to be understood concerning Christs power and office which ruleth in the inward spiritual world visibly, and in the outward world invisibly, and thoroughly penetrateth the faithful mans soul, spirit, and heart And as the sun worketh through and through a herb so that the herb becometh solar (or filled with the virtue of the sun, and as it were so converted by the sun that it becometh wholly of the nature of the sun): so Christ ruleth in the resigned will in soul and body over all evil inclinations, over Satans introduced lust, and generateth the man to be a new heavenly creature and wholly floweth into him.”<\/p>\n

For the Hebrew people that shining of the face of God became spiritual and potent for salvation less through the law, the priesthood, and the ritual, than through psalm and prophecy. Of the revelation of the law Paul says, “The ministration of death written and engraven on stones came with glory, so that the children of Israel could not look steadfastly upon the face of Moses, for the glory of his face.” With such holy and awful brightness did God appear in the law, that Moses had to cover his face from which the splendour was reflected. But the psalmist. pressing towards the light with fine spiritual boldness and humility, could say, “When Thou saidst, Seek ye My face; my heart said unto Thee, Thy face, Lord, will I seek”; {Psa 27:8} “and again, Turn us again, O God of hosts, and cause Thy face to shine; and we shall be saved.” {Psa 80:7} And in an oracle of Isaiah, {Isa 54:8} Jehovah says, “In overflowing wrath I hid My face from thee for a moment; but with everlasting kindness shall I have mercy on thee.”<\/p>\n

In the third clause of the benediction the peace of God, that calm of mind, conscience, and life which accompanies salvation, is invoked. From the trouble and sorrow and tumult of existence, from the fear of hostile power, from evil influences seen and unseen, the Divine hand will give salvation. It seems indeed to be the meaning that the gracious regard of God is enough. Are His people in affliction and anxiety? Jehovahs look will deliver them. They will feet calmly safe as if a shield were interposed between them and the keen arrows of jealousy and hatred. “In covert of Thy presence shalt Thou hide them from the plottings of man: Thou shalt keep them secretly m a pavilion from the strife of tongues.” Their tranquillity is described by Isaiah: “In righteousness shalt thou be established: thou shalt be far from oppression, for thou shalt not fear; and from terror, for it shall not come near thee no weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness which is of Me, saith the Lord.”<\/p>\n

The peace of the human soul is not, however, entirely provided for by the assurance of Divine protection from hostile force. A man is not in perfect tranquillity because he belongs to a nation or a church defended by omnipotence. His own troubles and fears are the main causes of unrest. And the Spirit of God, who cleanses and renews the soul, is the true Peace-giver. “To win true peace a man needs to feel himself directed, pardoned, and sustained by a supreme power, to feel himself in the right road, at the point where God would have him to be-in order with God and the universe.” In his heart the note of harmony must be struck deep and true, in profound reconciliation and unity with God. With this in view the oracles of Ezekiel connect renewal and peace. “I will put My Spirit in you, and ye shall live I will make a covenant of peace with them; it shall be an everlasting covenant with them and I will set My sanctuary in the midst of them for evermore.”<\/p>\n

The protection of God the Father, the grace and truth of the Son, the comfort and peace of the Spirit-were these, then, implied in Israels religion and included in this blessing of Aaron? Germinally, at least, they were. The strain of unity running through the Old and New Testaments is heard here and in the innumerable passages that may be grouped along with the threefold benediction. The work of Christ, as Revealer and Saviour, did not begin when He appeared in the flesh. As the Divine Word He spoke by every prophet and through the priest to the silent congregations age after age. Nor did the dispensation of the Spirit arise on the world like a new light on that day of Pentecost when the disciples of Christ were gathered in their upper chamber and the tongues of fire were seen. There were those even in the old Hebrew days on whom the Spirit was poured from on high, with whom “judgment dwelt in the wilderness, and righteousness in the fruitful field: and the work of righteousness was peace, and the effect of righteousness quietness and assurance for ever.” He who is our peace came in the appointed time to fill with eternal meaning the old benedictions, and set our assurance on the immovable rock of His own sacrifice and power.<\/p>\n

Fuente: Expositors Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

And the LORD spoke unto Moses, saying, The law of the Nazarite is appropriately added to other enactments which concern the sanctity of the holy nation. That sanctity found its highest expression in the Nazarite vow, which was the voluntary adoption for a time of obligations to high and strict modes of self-dedication resembling, and … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 6:1”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-3833","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3833","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=3833"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3833\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=3833"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=3833"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=3833"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}