TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 6:1–21. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Numbers 6:10 outlines a crucial step in the purification ritual for a Nazirite who has been inadvertently defiled, specifying the precise offerings and timing required to restore their consecrated status. This provision underscores God's meticulous demands for holiness and ritual purity within the Old Covenant, while simultaneously revealing His gracious and accessible pathway for restoration and the resumption of a sacred vow of dedication to the Lord, demonstrating divine compassion even in the face of human frailty and accidental transgression.
Context
Literary Context
Numbers 6:10 is situated within the detailed legislation concerning the Nazirite vow, which spans Numbers 6:1-21. This chapter meticulously describes a voluntary, temporary vow of separation to the Lord, characterized by specific abstentions, including wine, cutting one's hair, and contact with the dead. The immediate preceding verses, Numbers 6:9-12, specifically address the contingency of accidental defilement, particularly through unexpected contact with a corpse. Such an event would immediately break the Nazirite's vow, necessitating a prescribed purification process. Verse Numbers 6:9 outlines the initial action of shaving the head, while verse 6:10 then specifies the precise offerings to be presented on the "eighth day" to the priest at the Tabernacle. This sequence initiates the process of re-consecration, allowing the Nazirite to restart their vow from that point. Thus, this verse serves as a pivotal moment, detailing the means by which a defiled Nazirite could transition from ritual impurity back to a state of purity and renewed dedication.
Historical & Cultural Context
The Nazirite vow represented a profound expression of personal devotion in ancient Israel, setting an individual apart for a period of heightened holiness and direct service to God. In Israelite society, ritual purity was of paramount importance, governing both worship and daily life, especially in the presence of a holy God. Contact with a dead body was a severe source of ritual impurity, necessitating specific cleansing rituals, as extensively detailed in Numbers 19. The "eighth day" held significant symbolic and practical importance in Israelite purification rites, consistently marking the completion of a cleansing cycle and the commencement of a new, pure state. This timing is seen in various contexts, such as circumcision on the eighth day (Genesis 17:12) or the purification of a leper (Leviticus 14:10). The prescribed offerings of "two turtles, or two young pigeons" were notable for being the most common and affordable sacrifices, frequently stipulated for purification rituals for those of limited means, such as after childbirth (Leviticus 12:8) or for a poor person's sin offering (Leviticus 5:7). This detail underscores God's gracious provision and the universal accessibility of atonement and purification for all Israelites, regardless of their economic status. The offerings were to be brought "to the door of the tabernacle of the congregation," highlighting the centrality of the Tabernacle (Exodus 40:34) as God's dwelling place and the divinely appointed locus for all sacrificial and purification rites administered by the Aaronic priesthood.
Key Themes
Numbers 6:10 contributes significantly to several overarching themes within the book of Numbers and broader Pentateuchal theology. Firstly, it emphasizes the theme of Holiness and Purity, demonstrating God's unyielding standard for separation and consecration, even for those who have voluntarily dedicated themselves to Him. Accidental defilement, though not a moral failing, still broke the Nazirite's vow, necessitating a precise ritual for restoration. Secondly, the passage highlights Divine Provision and Grace, particularly through the allowance of affordable sacrifices. This demonstrates God's compassionate design for His laws, ensuring that the path to atonement and renewed fellowship was accessible to all, not just the wealthy. Thirdly, it reinforces the theme of Atonement and Restoration, illustrating that impurity, whether ritual or moral, can be overcome through divinely ordained means. The process described provides a clear pathway back to a state of consecration, emphasizing God's desire for His people to live in unbroken fellowship with Him. Finally, the role of the priest and the Tabernacle underscores the Mediatorial System of the Old Covenant, where access to God and the administration of purification were channeled through specific individuals and sacred spaces. This verse, therefore, is not merely a procedural instruction but a profound theological statement about God's character, His demands, and His gracious provision for His people.
Exposition and Analysis
Key Word Analysis
Derived from the root for "eight," this term consistently marks a point of completion and new beginning in biblical contexts. The "eighth day" often signifies the culmination of a purification cycle and the initiation of a fresh, pure state, transcending the week of defilement. It symbolizes a new creation, a fresh start, and the renewal of covenant relationship after a period of separation or impurity, pointing to a state beyond the initial seven-day cycle.
This term, along with "pigeon" (H3123, yôwnâh), refers to the specific birds prescribed for the offering. These birds were common, readily available, and affordable throughout ancient Israel. Their inclusion as permissible offerings, particularly for purification rituals, underscores God's mercy and the accessibility of atonement for all economic strata of society. This ensured that even the poor could fulfill the requirements for purification and re-consecration, demonstrating that God's laws were designed to be inclusive and not burdensome based on wealth.
This word, often translated as "appointed time" or "assembly," refers to the specific gathering or place where God met with His people. In the context of "tabernacle of the congregation," it emphasizes the designated meeting place where Israel assembled for worship and where God manifested His presence. Bringing the offerings to this place highlighted the necessity of approaching God through His appointed means and in His designated sacred space, underscoring the communal and divinely sanctioned nature of purification and reconciliation.
Verse Breakdown
"And on the eighth day he shall bring"
This clause establishes the precise and divinely ordained timing for the Nazirite's next step in the purification process. The "eighth day" is not arbitrary; it signifies the completion of the seven-day period of uncleanness and the transition to a state where re-entry into sacred space and activity is possible. This detail underscores the meticulous nature of God's law regarding purity and the orderly progression required for restoration, emphasizing that God's processes are intentional and complete.
"two turtles, or two young pigeons"
This specifies the exact nature and quantity of the offerings required. The provision of either turtledoves or young pigeons highlights God's compassionate allowance for affordability, ensuring that the purification ritual was accessible to all, regardless of their financial standing. These birds were typically used for both a sin offering (for the defilement) and a burnt offering (for re-consecration), indicating that the Nazirite's defilement required both atonement for the impurity and a renewed dedication of self to God.
"to the priest"
This phrase indicates the essential and indispensable role of the Aaronic priesthood in facilitating the purification and sacrificial system. The priest acted as God's appointed representative, receiving the offerings, performing the necessary rituals (as detailed in Numbers 6:11-12), and declaring the Nazirite clean. This underscores the mediatorial nature of the Old Covenant system, where access to God and the forgiveness of sin were channeled through the divinely instituted priestly office.
"to the door of the tabernacle of the congregation"
This specifies the sacred location where the ritual was to take place. The "door of the tabernacle" was the primary entry point to God's dwelling place among His people, symbolizing the place of encounter, sacrifice, and divine presence. Bringing the offerings here emphasized that the purification and re-consecration were acts performed in the immediate presence of God, signifying a return to fellowship and a renewed standing before Him within the community of faith.
Literary Devices
Numbers 6:10 employs several potent literary devices to convey its profound theological and practical messages. Legal Precision is strikingly evident in the meticulous detail regarding the timing ("on the eighth day"), the specific offerings ("two turtles, or two young pigeons"), and the designated location ("to the priest, to the door of the tabernacle of the congregation"). This precision emphasizes the divine origin and authoritative nature of the law, leaving no room for ambiguity in the performance of sacred rituals and underscoring God's absolute sovereignty. Symbolism is richly woven throughout the verse: the "eighth day" profoundly symbolizes a new beginning, complete purification, and a transcendence of the previous state of defilement. The humble birds symbolize God's boundless grace and the accessibility of atonement for all, regardless of their economic status, highlighting divine compassion. The Tabernacle itself, as the dwelling place of God, symbolizes His holy presence and the absolute necessity of approaching Him on His divinely appointed terms. The verse also implicitly uses Contrast by juxtaposing the state of defilement (introduced in Numbers 6:9) with the prescribed, orderly path to purity and restoration, thereby highlighting God's gracious provision for overcoming impurity and re-establishing a consecrated state.
Theological and Thematic Connections
Numbers 6:10 profoundly illustrates God's unwavering demand for holiness and purity, even in the face of accidental defilement, while simultaneously revealing His gracious and accessible provision for restoration. It teaches that impurity, whether ritual or moral, separates one from a state of full consecration, but God, in His infinite mercy, provides a clear, accessible pathway back to fellowship and renewed dedication. The affordability of the prescribed offerings highlights God's desire for all His people to be able to approach Him and find cleansing, demonstrating that His grace is not limited by economic status or social standing. This passage underscores the vital themes of atonement, purification, and the possibility of renewed dedication, emphasizing that even when a consecrated person stumbles or is inadvertently defiled, there is a divinely ordained process for cleansing and continuing their commitment to the Lord. It speaks to the enduring truth that God desires restoration more than He desires condemnation.
Reflection and Application
Numbers 6:10, though deeply rooted in Old Covenant ritual and the specific context of the Nazirite vow, offers timeless and profound spiritual lessons for believers today. It serves as a powerful reminder that our walk with God, even in sincere dedication and intentional consecration, can be interrupted by "defilement"—whether it be through intentional sin, unwitting transgression, or simply the pervasive impurity of a fallen world that breaks our communion and hinders our spiritual consecration. Just as the Nazirite required a specific, divinely ordained process for cleansing and restoration, so too do we, as New Covenant believers, need God's provision for spiritual purification. This verse encourages us with the truth that God always provides a way back to Him, a clear path to renewed fellowship and commitment, even when we stumble or fall short. It powerfully underscores the accessibility of God's grace, symbolized by the humble offerings, reminding us that our spiritual restoration is not contingent on our wealth, status, or even our perfect performance, but solely on God's abundant mercy and the perfect provision He has made. We are called, therefore, to humbly recognize our need for cleansing, to approach God through the means He has provided, and to embrace the opportunity for profound and renewed dedication to His glorious purposes.
Questions for Reflection
FAQ
Why was the "eighth day" so important for this purification ritual?
The "eighth day" is a deeply significant and recurring motif in biblical purification and covenant rituals, consistently symbolizing a new beginning, completion, and profound renewal. Following a period of seven days of uncleanness or separation, the eighth day marked the divinely appointed transition to a state of ritual purity, thereby allowing for re-entry into sacred activities or full community life. It signifies the completion of a cycle of defilement and the commencement of a fresh, clean start, often associated with new life, resurrection, or renewed covenant standing before God. This precise timing underscored the thoroughness of God's cleansing process and His unwavering desire for complete restoration and a fresh start for His people.
Why did God specify "two turtles, or two young pigeons" as the offering?
The specific instruction to offer these particular birds highlights God's profound mercy and the universal accessibility of His purification laws to all people, regardless of their economic status. Turtledoves and young pigeons were common, readily available, and significantly more affordable birds compared to larger, more expensive animals like sheep or goats. This compassionate provision ensured that even the poorest Nazirite could fulfill the divinely mandated requirements for purification and atonement, powerfully demonstrating that God's grace and the path to restoration were open to everyone in Israel, without financial barrier. The ritual typically involved one bird for a sin offering (to atone for the defilement) and the other for a burnt offering (for re-consecration and renewed dedication), as further detailed in Numbers 6:11.
Christ-Centered Fulfillment
Numbers 6:10, with its meticulous requirements for the defiled Nazirite, serves as a powerful and poignant foreshadowing of the ultimate purification and complete restoration found exclusively in Jesus Christ. The Nazirite's accidental defilement and subsequent need for atonement and cleansing serve as a vivid type of humanity's universal defilement by sin, a reality underscored in passages like Romans 3:23. Just as the Nazirite brought humble offerings to the priest at the Tabernacle door, so too does spiritually bankrupt and defiled humanity come to God through the perfect, once-for-all sacrifice of Jesus Christ. He is the true Lamb of God who takes away the sin of the world, the ultimate and infinitely accessible offering for all who believe, far surpassing the temporary and limited efficacy of "turtles or young pigeons" (Hebrews 10:4). The profound "eighth day" symbolism, representing a new beginning and complete purification, finds its glorious ultimate fulfillment in Christ's resurrection on the first day of the week (which can be seen as an "eighth day" after the seven days of creation and the Sabbath), thereby ushering in a new creation and a new covenant of grace (2 Corinthians 5:17). Through His shed blood, Christ, our eternal and perfect High Priest, enables us to draw near to God with full assurance, providing not just ritual cleansing but complete spiritual purification and the transformative power to live a renewed life of dedication to God, no longer needing repeated sacrifices or burdensome rituals (Hebrews 9:14).