Numbers 6:11

The law gave instructions for restoring purity after unavoidable contact with a dead body. Contact with a dead body made a person ceremonially unclean (not fit for worship for a period of time). The person had to follow certain steps in order to be restored.

Special procedures and offerings also marked the end of a Nazirite vow. A Nazirite vow was a special promise to set oneself apart for God for a period of time. When the time ended, the person brought sacrifices and completed the required rituals.

The law also gives a strong warning about fulfilling the vow (6:21). A person who made such a promise had to complete it fully. God expected faithfulness in keeping vows made to him.

The voluntary vow of a Nazirite allowed men or women to separate themselves to the LORD. The Nazirite lifestyle varied throughout Hebrew history. People took vows seriously in ancient times as a way to show devotion or gratitude to God. This vow could be temporary or permanent. It involved avoiding alcoholic drinks, not cutting hair, and avoiding contact with corpses.

Nazirite restrictions allowed members of non-Levitical tribes to have a more demanding and highly respected relationship with God. The Nazirite vow is probably best known because of Samson (Judges 13–16). See also 1 Samuel 1:11; Jeremiah 35; Acts 18:18; 21:23–26; compare Luke 1:15.

If any man die very suddenly by him, and he hath defiled the head of his consecration--Cases of sudden death might occur to make him contract pollution; and in such circumstances he was required, after shaving his head, to make the prescribed offerings necessary for the removal of ceremonial defilement (Lev 15:13; Num 19:11). But by the terms of this law an accidental defilement vitiated the whole of his previous observances, and he was required to begin the period of his Nazaritism afresh. But even this full completion did not supersede the necessity of a sin offering at the close. Sin mingles with our best and holiest performances, and the blood of sprinkling is necessary to procure acceptance to us and our services.

After the law for the discovery and shame of those that by sin had made themselves vile, fitly follows this for the direction and encouragement of those who by their eminent piety and devotion had made themselves honourable, and distinguished themselves from their neighbours. It is very probable that there were those before the making of this law who went under the character of Nazarites, and were celebrated by that title as persons professing greater strictness and zeal in religion than other people; for the vow of a Nazarite is spoken of here as a thing already well known, but the obligation of it is reduced to a greater certainty than hitherto it had been. Joseph is called a Nazarite among his brethren (Gen 49:26), not only because separate from them, but because eminent among them. Observe,
I. The general character of a Nazarite: it is a person separated unto the Lord, Num 6:2. Some were Nazarites for life, either by divine designation, as Samson (Jdg 13:5), and John Baptist (Luk 1:15), or by their parents' vow concerning them, as Samuel, Sa1 1:11. Of these this law speaks not. Others were so for a certain time, and by their own voluntary engagement, and concerning them rules are given by this law. A woman might bind herself with the vow of a Nazarite, under the limitations we find, Num 30:3, where the vow which the woman is supposed to vow unto the Lord seems to be meant especially of this vow. The Nazarites were, 1. Devoted to the Lord during the time of their Nazariteship, and, it is probable, spent much of their time in the study of the law, in acts of devotion, and instructing others. An air of piety was thereby put upon them, and upon their whole conversation. 2. They were separated from common persons and common things. Those that are consecrated to God must not be conformed to this world. They distinguished themselves, not only from others, but from what they themselves were before and after. 3. They separated themselves by vowing a vow. Every Israelite was bound by the divine law to love God with all his heart, but the Nazarites by their own act and deed bound themselves to some religious observances, as fruits and expressions of that love, which other Israelites were not bound to. Some such there were, whose spirits God stirred up to be in their day the ornaments of the church, the standard-bearers of religion, and patterns of piety. It is spoken of as a great favour to their nation that God raised up of their young men for Nazarites, Amo 2:11. The Nazarites were known in the streets and respected as purer than snow, whiter than milk, Lam 4:7. Christ was called in reproach a Nazarene, so were his followers: but he was no Nazarite according to this law; he drank wine, and touched dead bodies, yet in his this type had its accomplishment, for in him all purity and perfection met; and every true Christian is a spiritual Nazarite, separated by vow unto the Lord. We find St. Paul, by the persuasion of his friends, in complaisance to the Jews, submitting to this law of the Nazarites; but at the same time it is declared that the Gentiles should observe no such thing, Act 21:24, Act 21:25. It was looked upon as a great honour to a man to be a Nazarite, and therefore if a man speak of it as a punishment, saying for instance, "I will be a Nazarite rather than do so or so," he is (say the Jews) a wicked man; but he that vows unto the Lord in the way of holiness to be a Nazarite, lo, the crown of his God is upon his head.
II. The particular obligations that the Nazarites lay under. That the fancies of superstitious men might not multiply their restraints endlessly, God himself lays down the law for them, and gives them the rule of their profession.
1. They must have nothing to do with the fruit of the vine, Num 6:3, Num 6:4. They must drink no wine nor string drink, nor eat grapes, no, not the kernel nor the husk; they might not so much as eat a raisin. The learned Dr. Lightfoot has a conjecture (Hor. Heb. in Luc. 1.15), that, as the ceremonial pollutions by leprosy and otherwise represented the sinful state of fallen man, so the institution of the order of Nazarites was designed to represent the pure and perfect state of man in innocency, and that the tree of knowledge, forbidden to Adam, was the vine, and for that reason it was forbidden to the Nazarites, and all the produce of it. Those who gave the Nazarites wine to drink did the tempter's work (Amo 2:12), persuading them to that forbidden fruit. That it was reckoned a perfection and praise not to drink wine appears from the instance of the Rechabites, Jer 35:6. They were to drink no wine, (1.) That they might be examples of temperance and mortification. Those that separate themselves to God and to his honour must not gratify the desires of the body, but keep it under and bring it into subjection. Drinking a little wine for the stomach's sake is allowed, to help that, Ti1 5:23. But drinking much wine for the palate's sake, to please that, does by no means become those who profess to walk not after the flesh, but after the Spirit. (2.) That they might be qualified to employ themselves in the service of God. They must not drink, lest they should forget the law (Pro 31:5), lest they should err through wine, Isa 28:7. Let all Christians oblige themselves to be very moderate in the use of wine and strong drink; for, if the love of these once gets the mastery of a man, he becomes a very easy prey to Satan. It is observable that because they were to drink no wine (which was the thing mainly intended) they were to eat nothing that came of the vine, to teach us with the utmost care and caution to avoid sin and every thing that borders upon it and leads to it, or may be a temptation to us. Abstain from all appearance of evil, Th1 5:22.
2. They must not cut their hair, Num 6:5. They must neither poll their heads nor shave their beards; this was that mark of Samson's Nazariteship which we often read of in his story. Now, (1.) This signified a noble neglect of the body and the ease and ornament of it, which became those who, being separated to God, ought to be wholly taken up with their souls, to secure their peace and beauty. It signified that they had, for the present, renounced all sorts of sensual pleasures and delights, and resolved to live a life of self-denial and mortification. Mephibosheth in sorrow trimmed not his beard, Sa2 19:24. (2.) Some observe that long hair is spoken of as a badge of subjection (Co1 11:5, etc.); 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, Num 6:9. See Jer 7:29.
3. They must not come near any dead body, Num 6:6, Num 6:7. Others might touch dead bodies, and contracted only a ceremonial pollution by it for some time; some must do it, else the dead must be unburied; but the Nazarites must not do it, upon pain of forfeiting all the honour of their Nazariteship. They must not attend the funeral of any relation, no, not father nor mother, any more than the high priest himself, because the consecration of his God is upon his head. Those that separate themselves to God must learn, (1.) To distinguish themselves, and do more than others. (2.) To keep their consciences pure from dead works, and not to touch the unclean thing. The greater profession of religion we make, and the more eminent we appear, the greater care we must take to avoid all sin, for we have so much the more honour to lose by it. (3.) To moderate their affections even to their near relations, so as not to let their sorrow for the loss of them break in upon their joy in God and submission to his will. See Mat 8:21, Mat 8:22.
4. All the days of their separation they must be holy to the Lord, Num 6:8. This was the meaning of those external observances, and without this they were of no account. The Nazarites must be devoted to God, employed for him, and their minds intent upon him; they must keep themselves pure in heart and life, and be in every thing conformable to the divine image and will; this is to be holy, this is to be a Nazarite indeed.
III. The provision that was made for the cleansing of a Nazarite, if he happened unavoidably to contract a ceremonial pollution by the touch of a dead body. No penalty is ordered by this law for the wilful breach of the foregoing laws; for it was not supposed that a man who had so much religion as to make that vow could have so little as to break it presumptuously: nor could it be supposed that he should drink wine, or have his hair cut, but by his own fault; but purely by the providence of God, without any fault of his own, he might be near a dead body, and that is the case put (Num 6:9): If a man die very suddenly by him, he has defiled the head of his consecration. Note, Death sometimes takes men away very suddenly, and without any previous warning. A man might be well and dead in so little a time that the most careful Nazarite could not avoid being polluted by the dead body; so short a step is it sometimes, and so soon taken, from time to eternity. God prepare us for sudden death! In this case, 1. He must be purified from the ceremonial pollution he had contracted, as others must, upon the seventh day, Num 6:9. Nay, more was required for the purifying of the Nazarite than of any other person that had touched a dead body; he must bring a sin-offering and a burnt-offering, and an atonement must be made for him, Num 6:10, Num 6:11. This teaches us that sins of infirmity, and the faults we are overtaken in by surprise, must be seriously repented of, and that an application must be made of the virtue of Christ's sacrifice to our souls for the forgiveness of them every day, Jo1 2:1, Jo1 2:2. It teaches us also that, if those who make an eminent profession of religion do any thing to sully the reputation of their profession, more is expected from them than others, for the retrieving both of their peace and of their credit. 2. He must begin the days of his separation again; for all that were past before his pollution, though coming ever so near the period of his time set, were lost, and not reckoned to him, Num 6:12. This obliged them to be very careful not to defile themselves by the dead, for that was the only thing that made them lose their time, and it teaches us that if a righteous man turn away from his righteousness, and defile himself with dead works, all his righteousness that he has done shall be lost to him, Eze 33:13. It is all lost, all in vain, if he do not persevere, Gal 3:4. He must begin again, and do his first works.
IV. The law for the solemn discharge of a Nazarite from his vow, when he had completed the time he fixed to himself. Before the expiration of that term he could not be discharged; before he vowed, it was in his own power, but it was too late after the vow to make enquiry. The Jews say that the time of a Nazarite's vow could not be less than thirty days; and if a man said, "I will be a Nazarite but for two days," yet he was bound for thirty; but it should seem Paul's vow was for only seven days (Act 21:27), or, rather, then he observed the ceremony of finishing that vow of Nazariteship from which, being at a distance from the temple, he had discharged himself some years before at Cenchrea only by the ceremony of cutting his hair, Act 18:18. When the time of the vowed separation was out, he was to be made free, 1. Publicly, at the door of the tabernacle (Num 6:13), that all might take notice of the finishing of his vow, and none might be offended if they saw him now drink wine, who had so lately refused. 2. It was to be done with sacrifices, Num 6:14. Lest he should think that by this eminent piece of devotion he had made God a debtor to him, he is appointed, even when he had finished his vow, to bring an offering to God; for, when we have done our utmost in duty to God, still we must own ourselves behind-hand with him. He must bring one of each sort of the instituted offerings. (1.) A burnt-offering, as an acknowledgment of God's sovereign dominion over him and all he had still, notwithstanding his discharge from this particular vow. (2.) A sin-offering. This, though mentioned second (Num 6:14), yet seems to have been offered first (Num 6:16), for atonement must be made for our sins before any of our sacrifices can be accepted. And it is very observable that even the Nazarite, who in the eye of men was purer than snow and whiter than milk, yet durst not appear before the holy God without a sin-offering. Though he had fulfilled the vow of his separation without any pollution, yet he must bring a sacrifice for sin; for there is guilt insensibly contracted by the best of men, even in their best works - some good omitted, some ill admitted, which, if we were dealt with in strict justice, would be our ruin, and in consequence of which it is necessary for us to receive the atonement, and plead it as our righteousness before God. (3.) A peace-offering, in thankfulness to God who had enabled him to fulfil his vow, and in supplication to God for grace to preserve him from ever doing any thing unbecoming one that had been once a Nazarite, remembering that, though he was now freed from the bonds of his own vow, he still remained under the bonds of the divine law. (4.) To these were added the meat-offerings and drink-offerings, according to the manner (Num 6:15, Num 6:17), for these always accompanied the burnt-offerings and peace-offerings: and, besides these, a basket of unleavened cakes, and wafers. (5.) Part of the peace-offering, with a cake and wafer, was to be waved for a wave-offering (Num 6:19, Num 6:20); and this was a gratuity to the priest, who had it for his pains, after it had been first presented to God. (6.) Besides all this, he might bring his free-will offerings, such as his hand shall get, Num 6:21. More than this he might bring, but not less. And, to grace the solemnity, it was common upon this occasion to have their friends to be at charges with them, Act 21:24. Lastly, One ceremony more was appointed, which was like the cancelling of the bond when the condition is performed, and that was the cutting off of his hair, which had been suffered to grow all the time of his being a Nazarite, and burning it in the fire over which the peace-offerings were boiling, Num 6:18. This intimated that his full performance of his vow was acceptable to God in Christ the great sacrifice, and not otherwise. Learn hence to vow and pay to the Lord our God, for he has no pleasure in fools.

Numbers 6:1-21

1. And the Lord spake unto Moses, saying,

1. Et loquutus est Jehova ad Mosen, dicendo,

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;

2. Alloquere filios Israel, et dic eis, Vir aut mulier quum separaverit se vovendo votum Nazaraei, ad separandum se Jehovae:

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.

3. A vino et sicera separabit se, acetum vini, et acetum sicerae non bibet, neque ullum liquorem uvarum bibet, nec uvas recentes et siccas comedet.

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.

4. Omnibus diebus separationis suds, ex omni quod confieitur ex vite vinifera, ab acinis usque ad corticem, non comedet.

5. All the days of the vow of his separation there shall no razor come upon his head; until the days be fulfilled, in the which he separateth himself unto the Lord he shall be holy, and shall let the locks of the hair of his head grow.

5. Omnibus diebus voti separationis suae novacula non transibit super caput ejus, donec impleti fuerint dies quibus separabit se Jehovah, sanctus erit, crescere sinet cresariem capitis sui.

6. All the days that he separateth himself unto the Lord he shall come at no dead body.

6. Omnibus diebus quibus separabit se Jehovae ad animam mortui non ingredietur.

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.

7. Super patre suo aut super matte sua, super fratre suo aut super sorore sua, non polluet sese illis quum mortui fuerint: quia consecratio Dei sui est super caput ejus.

8. All the days of his separation he is holy unto the Lord.

8. Omnibus diebus separationis suae sanctus erit Jehovae.

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.

9. Si autem mortuus fuetit mortuus juxta eum statim mox, et polluerit caput separationis ejus: radet caput suum die purificationis suae, die septimo radet illud.

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;

10. Die autem octavo afferet duos turtures, vel duos pullos columbae ad sacerdotem, ad ostium tabernaculi conventionis.

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.

11. Et faciet sacerdos unum pro peccato, et alterum in holocaustum: expiabitque ilium de eo quod peccavit super cadavere, et sanctifiedbit caput ejus die illa.

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.

12. Et separabit Jehovae dies separationis suae, afferetque agnum anniculum pro delicto: et dies priores erunt irriti, quoniam polluta fuit separatio ejus.

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;

13. Haec autem est lex Nazaraei, die quo completi fuerint dies separationis eius, conferet se ad ostium tabernaculi conventionis.

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,

14. Offeretque oblationem suam Jehovae, agnum anniculum perfectum unum in holocaustum, et agnam unam anniculam perfectam in sacrificium pro petcato, et arietem unum perfectum in hostiam prosperitatum.

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.

15. Canistrum praeterea panum infermentatorum, similam placentarum conspersarum oleo, et lagana infermentata uncta oleo, et minham eorum, et libamina eorum.

16. And the priest shall bring them before the Lord, and shall offer his sin-offering, and his burnt-offering.

16. Et offeret illa sacerdos coram Jehova, facietque sacrificium pro peccato illius, et holocaustum illius.

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.

17. Arietem quoque faciet sacrificium prosperitatum Jehovae, una cum canistro infermentatorum: faciet item sacerdos minham ejus, et libamen ejus.

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.

18. Tum radet Nazaraeus ad ostium tabernaculi conventionis caput separationis suae, capietque caesariem capitis separationis suae, et ponet super ignem qui est subter sacrificium prosperitatum.

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 the separation is shaven.

19. Capiet prteterea sacerdos ar-mum coctum de ariete illo, et pla-centam infermentatam unam e canistro, et laganum infermentatum unum, et ponet super manus Nazaraei, postquam rasa ruetit separatio ejus.

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.

20. Et elevabit ea sacerdos elevatione coram Jehova: sanetitas est sacerdotii ultra pectusculum elevationis, et ultra armum exaltationis, et postea bibat Nazaraeus vinum.

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.

21. Haec est lex Nazaraei qui voverit, et oblationis ejus Jehovae pro separatione sua, praeter id quod attinget manus ejus: secundum votum suum quod voverit, sic faciet secundum legem separationis suae.

2 When either man, or woman shall separate themselves. God recently appointed a tribute for every soul, whereby the Israelites were to acknowledge that they were His children. By that profession, then, he bound them all to Himself from the least to the greatest. A closer tie of obligation is now treated of, when any should voluntarily devote himself to God for a season. These were called Nazarites, which is equivalent to separate or select, because there was greater dignity or excellence in them than in the common people. For they were as ornaments to the Church, and God willed that His peculiar glory should shine brightly in them. When, therefore, Amos expostulates with them (Amos 2:11) because they had prevented the prophets from exercising their office, and had corrupted the Nazarites with wine, he says, in amplification of their crime, that they bad been honored with a special blessing, when God had created of their sons Nazarites and prophets. And when Jeremiah deplores the desolation of the Church, he insists on this corruption, that their Nazarites no longer appeared as of old, "purer than snow," etc. (Lamentations 4:7.) Nor is it to be doubted, that when Jacob distinguished Joseph his son by the title of a Nazarite [331] among his brethren, (Genesis 49:26,) he alluded in the spirit of prophecy to that degree of honor in which afterwards, under the Law, they stood who separated themselves unto God, as the lights of the Church. Therefore, although this consecration pertained not to the whole people, yet it should be deservedly reckoned amongst the exercises of piety, because the Nazarites were like standard-bearers to shew others the way; and though they did not attract all to follow their example, yet the ardor of their zeal was of no little advantage to the weak and inexperienced, exciting them forwards according to their capacity.

Now, because God abominates all fictitious worship, he put a restraint on their licentiousness, by giving them a clear and certain rule. And, from the testimony of Amos which I have just quoted, it is gathered that God alone was the appointer of the Nazarite vow. We must remember, then, that the Nazarites shone among the people of God like precious jewels, and although few imitated them, yet that they were as standard-bearers and leaders to awaken zeal amongst the multitude for the service of God. We must observe, by the way, that Samson was a Nazarite of another kind, because he did not take the vow upon him only for a season, but was sanctified from the womb for his whole life, and separated from the rest of the people; in which respect, too, he was a type of Christ, and represented Him, as it were. And surely whatever is here taught should be referred to the sole Fountain of sanctity, as if the image of Christ had been set before the eyes of the Jews in a mirror. For the nearer any one under the Law approached to God, the more did Christ shine forth in him. We know that the whole priesthood of the Law was nothing but His image. The same may be said of the Nazarites, whose purity and abstinence ornamented them with peculiar dignity.

3. He shall separate himself from wine. The first injunction is, that they should not only abstain from wine, but that they should not even taste grapes or anything connected with wine. The simple observance was, that they should not drink wine or anything inebriating; but, because men are crafty in inventing subterfuges, it was necessary to express specifically the means whereby the Law might be defrauded. Thus, in abstaining from wine, they would not have deprived themselves of luxuries, either by indulging in fresh or dried grapes, or by mixing water with grapes and expressing their juice, or by imitating the sweetness of wine by other delicate preparations. Hence it appears how many secret recesses and lurking-places are possessed by man's hypocrisy, whilst it shamelessly imagines stupid means of deception for cheating God himself. But, at the same time, we must remark that this subtlety was intolerable to God, who is pleased by nothing so much as sincerity. We shall also see elsewhere that the priests, when they were executing their office by turns in the Temple, were forbidden the use of wine. This similarity proves what I have already said, that the Nazarites were thus separated from the multitude, that they might approach to the honor of the priesthood. But abstinence from wine was enjoined not only that they might avoid drunkenness, but that their whole mode of living might be more temperate and frugal; for the drinking of wine is well known to be among the chief pleasures of the table, and those who are not abstentious will rather content themselves with moderate and common food than bear to be deprived of wine. We may, then, learn from hence, that a sober use of wine is a most important part of temperate living; and in all gluttony and intemperance, this is most to be condemned, when men have too great a love of excess in wine-drinking. It is then astonishing that when the monks under the Papacy boast of their angelical perfection, they should with one accord refuse to abstain from wine. With many [332] it is sinful to touch during their whole life a bit of beef or pork, and they would glory in being martyrs, if they obstinately preferred to die rather than to eat meat in a case of necessity; but their temperance is so inconsistent, that this austerity as to food acquires for them the greater license in drinking, as if they purposely avenged themselves in this way. [333] Wherefore nothing can be more insufferable than their boasting, since this abstinence in eating alone is a mere mockery of God.

5. There shall no razor come upon his head. It cannot be certainly determined why God would have the Nazarites let their hair grow, except that by this present mark of their consecration, they might be more and more reminded of their vow. Some think that it was a mark of honor, as if they wore a crown on their heads. In this the Popish clergy are more than ridiculous, comparing themselves to the Nazarites by their circular tonsure. [334] But this reason satisfies myself, that God would constantly exercise them in the faithful performance of their vow by this visible sign. It is a mark of manhood to cut the hair, and this, as Paul says, a natural feeling dictates. (1 Corinthians 11:14.) Therefore, the dedication of the Nazarites was shewn conspicuously by their heads, lest they should fail in their own vows through carelessness or forgetfulness. A question arises respecting the women, for whom this command appears superfluous; but this is easily answered, that they were thus bound to let their hair grow, so as to have it long not only from custom, but in accordance with their vow. Yet there will be nothing absurd in the synecdoche, whereby that is spoken of both the sexes which applies only to the males. Here also the devil formerly played his game, when he persuaded certain monks, as Augustine relates, [335] to make a shew of sanctity by wearing long hair; for, in order that the celibacy which they had vowed might be more conspicuous, they would not allow themselves to be men, having "made themselves eunuchs for the kingdom of heaven's sake;" (Matthew 19:12;) and, therefore, their long hair was a sign of their virginity. This example teaches us to beware of the wiles of Satan, lest our kakozelia make us rather the apes than the imitators of the ancients.

6. He shall come at no dead body. This, too, they had in common with the high-priest, that they were not even to mourn for their relations. Although Moses enjoins two things, that the Nazarites should make themselves unclean neither by entering the house of mourning, nor by mourning themselves, it was indeed a duty of humanity to bury the dead; but if any of the people had touched a dead body, or had come near a death-bed or bier, they were polluted. But God demands more of the Nazarites, lest, they should contract uncleanness; for it was not sufficient for them (as will be seen again presently) to purify themselves according to the accustomed means, but it behoved them to be far removed from all things that would pollute them. But why the touch of a dead body was a pollution, we shall consider more at large in its proper place. Now it must be briefly concluded, that because by death is represented God's curse, the wages of sin, the Israelites were thus admonished to beware of dead works. [336] As to the mourning, the reason of the prohibition was different, viz., that those who professed the special service of God, should set, an example to others of magnanimity and submission. If it were sinful to weep and lament when our friends are taken from us, Christ would not, have wept. at the tomb of Lazarus; but because perturbation is always associated with grief, and men in their mourning are too apt to give way to ambition and pomp, and voluntarily and purposely provoke themselves to excess, as though nature did not already carry them further than is right, the Nazarites could not give an example of moderation, if they had mixed themselves with mourners. Wherefore, as they were before restrained from daintiness, so now a remedy is applied to the opposite disease, viz., to sorrow. But, although all ought, to seek to indulge it moderately, yet something more is prescribed to the Nazarites, that, as if disentangled and stripped from earthly affections, they should go further than the rest of the people; as we shall see hereafter with respect to the priests.

9. And if any man die very suddenly. Here is prescribed what must be done, if a defilement should have been contracted which no precaution could have prevented. If a Nazarite should have willingly and knowingly entered a house of mourning, or should have come near a dead body, his consecration would have been violated not without, sin; but, in the case of a sudden death, the error was excusable, though God commands that it should be expiated; for whatever time of the vow had passed He counts for nothing, nor will it be taken into account. This was no light punishment, that he, who had been guilty of no fault, should begin to pay his vow altogether afresh. Besides the loss of the time, a sacrifice is also added, whereby he who was polluted should prepare himself for a new consecration. But, because this consecration was voluntary, none could complain of the immoderate rigor to which he had subjected himself of his own accord. Meanwhile, it was shewn how precious to God is the purity of His worship. [337] Two Hebrew words from different roots, though they are of kindred signification, are used, by which mode of speaking Moses wished more fully to express the unexpected nature of the death. For, in my opinion, it is puerile of the Jews to understand the first of a bloody murder, the other of a sudden death.

13. And this is the law of the Nazarites. Moses now shews at last how, after the full period of the vow, the Nazarites must return to their common life. And, first, he commands them to place themselves at the door of the tabernacle; then, to offer there a lamb without spot for a burnt-offering, a ewe-lamb for a sin-offering, and a ram for peace-offerings, with cakes of fine flour mingled with oil, wafers, and unleavened bread, and meat-offering, and drink-offerings. As to the peace-offering, because it was presented in thanksgiving, it was by no means inappropriate; nor the burnt-offering either, because they might justly congratulate themselves, and celebrate God's goodness, when they had discharged their pious duty, since God had vouchsafed them no ordinary honor. But what was meant by the sin-offering may be questioned, since expiation was needless for the pure and holy. Here we clearly perceive, that however cheerfully and earnestly men endeavor to offer themselves altogether to God, yet they never attain to the goal of perfection, nor arrive at what they desire, but are always exposed to God's judgment, unless He should pardon their sins. Whence it appears how base is the Papists' folly, when they dream of appeasing God by works of supererogation. For, if ever any supererogation were pleasing to God, the holiness of the Nazarites, being testified to by the Law, was worthy of this honor; yet God, when the work is complete, commands them to confess their guilt, and suffers not this service to intrude into the place of merit, but requires of them a sacrifice, that they may borrow from elsewhere what belongs not to themselves, though they appear to be the most perfect of all men.

Footnotes:

[331] The Hebrew word rendered separate in the A. V of Genesis 49:26, is nzyr, Nazir. -- W. Vide C. in loco.

[332] "Aux Chartreux;" with the Carthusian monks. -- Fr.

[333] Addition Fr. -- Sur le gobelet.

[334] "Sous l'ombre de la couronne, qu'ils appellent, quand ils ne sont pas rasez par les bors;" with reference to the crown, as they call it, when their heads are not shaved round the edges -- Fr.

[335] De opere Monachorum, 40. (Edit. Benedict. t. 6:501.) "Jam illud, si dici potest, quam luctuose ridiculum est, quod rursus invenerunt ad defensionem crinium suorum. Virum, inquiunt, prohibuit Apostolus habere comam; qui autem se ipsos castraverunt propter regnum coelorum, jam non sunt viri. O dementiam singularem! etc."

[336] "Comme l'Apostre les nomme;" as the Apostle calls them. -- Fr.

[337] pht pht'm Each means suddenly. A. V., very suddenly. It is a rule of Hebrew Grammar that the use of two synonymous words is to be considered as a mode of expressing a superlative. -- W.

And the priest shall offer the one for a sin offering, and the other for a burnt offering,.... That is, one of the turtles or young pigeons for the one kind of sacrifice, and one for the other sort; both being necessary; the one to expiate sin, and the other as a gift to God by way of thankfulness for acceptance of the former:

and make an atonement for him, for that he sinned by the dead; by being where the dead body was, which, though not sinful, in a moral sense, was, in a ceremonial one, and therefore required a sacrifice to atone for it; and which atonement was made by the sin offering typical of Christ, who was made an offering for sin:

and shall hallow his head the same day; consecrate himself to God afresh, particularly the hair of his head, let that grow again and begin his Nazariteship anew; so Jarchi interprets it, to return and begin the account of his Nazariteship.

Shall offer, Heb. make, which is oft put for sacrificing or offering, as , compared with .

For a sin-offering, because such a pollution was, though not his sin, yet the chastisement of his sin, and had an appearance of sin, to wit, of negligence in not standing sufficiently upon his guard, which in such persons was in a manner equivalent to a sin. For that he sinned, i.e. contracted a ceremonial uncleanness, which is called sinning, because it was a type of sin, and a violation of a law, though through ignorance and inadvertency, as many other sins were.

Shall hallow; begin again to hallow or consecrate it.

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.
(Note: The rules of the Talmud are found in the tract. Nasir in the Mishnah. See also Lundius, jd. Heiligthmer, B. iii. p. 53. Bhr, Symbolik, ii. pp. 430ff.; Hengstenberg, Egypt and the Books of Moses, pp. 190ff. My Archaeologie, i. 67; and Herzog's Cyclopaedia.)
Num 6:1-2
The words, "if a man or woman make a separate vow, a Nazarite vow, to live consecrated to the Lord," 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, from נזר 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. iv. 16, and Knobel in loc.), 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, Jdg 13:14; Sa1 1:11; Luk 1:15).
(Note: This is also related by Hegesippus (in Euseb. hist. eccl. 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), - see Winer, bibl. R. W. ii. pp. 138-9, and Oehler in Herzog's Cycl.)
Num 6:3-4
The vow consisted of the three following points, Num 6:1-4 : In the first place, he was to abstain from wine and intoxicating drink (shecar, see Lev 10:9); 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," 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); but it goes much further, and embraces entire abstinence from all the deliciae carnis 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 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.
Num 6:5
Secondly, 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 (see Lev 10:6) of the hair of his head." The free growth of the hair is called, in Num 6:7, "the diadem of his God upon his head," like the golden diadem upon the turban of the high priest (Exo 29:6), and the anointing oil upon the high priest's head (Lev 21:12). By this he sanctified his head (Num 6:11) 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). 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 on Amo 2:11); 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" (M. Baumgarten), or "the symbol of a state of perfect liberty" (Vitringa, obss. ss. 1, c. 6, 9; cf. Num 6:22, Num 6:8). The free growth of the hair, unhindered by the hand of man, was rather "the symbol of strength and abundant vitality" (cf. Sa2 14:25-26). It was not regarded by the Hebrews as a sign of sanctity, as Bhr 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.
(Note: In support of this explanation, Oehler calls to mind those heathen hair-offerings of the Athenian youths, for example (Plut. Thes. 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.)
Num 6:6-8
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. 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, Jdg 13:7, Jdg 13:14).
Num 6:9-11
But if any one died suddenly in a moment "by him" (עליו, 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, Num 19:14, Num 19:16, and Num 19:19), not "because such uncleanness was more especially caught and retained by the hair," as Knobel fancies, but because it was the diadem of his God (Num 6:7), 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, Lev 15:29., Num 14:30-31, and Num 12:8), 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," i.e., to consecrate it to God afresh, by the unimpeded growth of his hair.
Num 6:12
He was then "to bring a yearling sheep as a trespass-offering;" and the days that were before were "to fall," 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." 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). 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 in Herzog). 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.
The position of the Nazarite, therefore, as Philo, Maimonides, 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). 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); 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.
Num 6:13-15
The directions as to the release from consecration are called "the law of the Nazarite" (Num 6:13), 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," 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, for every praise-offering, "and their meat and drink-offerings," i.e., the gifts of meal, oil, and wine, which belonged, according to Num 15:3., to the burnt-offerings and peace-offerings.
Num 6:16
The sin-offering and burnt-offering were carried out according to the general instructions.
Num 6:17
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.
Num 6:18
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.
Num 6:19-20
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), 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.
Num 6:20
"After that the Nazarite may drink wine" (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.
Num 6:21
"This is the law of the Nazarite, who vowed his sacrificial gifts to the Lord on the ground of his consecration," 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. were not the object of a special vow, but contained in the vow of the Nazarite, and therefore already vowed (Knobel). "Beside what his hand grasps," i.e., what he is otherwise able to perform (Lev 5:11), "according to the measure of his vow, which he vowed, so must he do according to the law of his consecration," 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; Josephus, Ant. xix. 6, 1; Mishnah Nasir, ii. 5ff.).