TRV
Study This Verse
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 6:11 meticulously outlines the purification rituals required for a Nazirite who has been inadvertently defiled by contact with a dead body, detailing the specific sin and burnt offerings the priest must present. This verse profoundly underscores God's unwavering commitment to holiness, even in the face of accidental impurity, while simultaneously revealing His gracious provision for restoration and atonement within the sacred context of the Nazirite vow, emphasizing both the gravity of ritual defilement and the divine pathway for renewed consecration and fellowship with Him.
Context
Literary Context
Numbers 6:11 is intricately woven into the broader fabric of Israel's wilderness legislation, specifically following the detailed exposition of the Nazirite vow in Numbers 6:1-8. This chapter, nestled between laws concerning purity and restitution in Numbers 5 and the priestly blessing in Numbers 6:22-27, sets forth a unique, voluntary commitment to heightened separation unto the Lord. The Nazirite vow imposed three strict prohibitions: abstaining from grape products, refraining from cutting one's hair, and avoiding all contact with dead bodies. The immediate preceding verses, Numbers 6:9-10, address the precise scenario of accidental defilement by a corpse, which immediately nullified the vow and necessitated a prescribed purification process, including shaving the head and restarting the period of consecration. Verse 11 then provides the crucial sacrificial component of this restoration, detailing the offerings that enable the Nazirite to be ritually cleansed and to resume their sacred commitment.
Historical & Cultural Context
The concept of ritual purity was foundational to ancient Israelite society, deeply shaping their daily lives and their relationship with a holy God. Contact with a dead body (human or animal) was considered a severe source of ritual impurity, rendering an individual unclean and temporarily unable to participate in communal worship or approach the Tabernacle (Numbers 19:11-22). For a Nazirite, whose very identity during their vow was defined by an elevated state of holiness and "separation to the Lord" (as seen in Numbers 6:8), such defilement, even if accidental, was particularly egregious. The prescribed sacrifices in Numbers 6:11 were not mere symbolic gestures but divinely ordained mechanisms for expiation and reconciliation. This system of atonement through sacrifice was the bedrock of the Old Covenant, providing a tangible and divinely sanctioned means for addressing sin and impurity, ensuring the community's ongoing fellowship with God.
Key Themes
Numbers 6:11 powerfully contributes to several overarching themes within the book of Numbers and the Pentateuch. It highlights the Holiness of God and the corresponding demand for holiness from His people, particularly those who make a special vow of consecration. The meticulous regulations underscore that God's presence among Israel necessitated strict adherence to purity laws. Another prominent theme is Atonement and Restoration, demonstrating God's gracious provision for dealing with human frailty and unintentional sin. Even when a vow is broken due to circumstances beyond one's control, God provides a pathway for reconciliation and renewal, emphasizing His mercy. Furthermore, the verse illustrates the Role of the Priesthood as mediators between God and humanity, facilitating the sacrificial system that enabled purification and restoration. Finally, it reinforces the theme of Covenant Faithfulness, both God's faithfulness in providing means for His people to remain in covenant and the individual's responsibility to fulfill their commitments to God.
Exposition and Analysis
Key Word Analysis
This term (H2403) refers to a specific type of sacrifice mandated for unintentional sins or ritual impurities. In the context of Numbers 6:11, it addresses the defilement incurred by the Nazirite through accidental contact with a corpse. Its primary purpose was to purify, to cleanse the individual from the ritual impurity and the associated guilt, thereby restoring their ceremonial standing before God. It highlights God's provision for dealing with human frailty and the unavoidable imperfections of life in a fallen world, offering a means of expiation for an offense or habitual sinfulness.
The ʻôlâh (H5930) was unique in that the entire animal was consumed on the altar, symbolizing complete devotion, consecration, and surrender to God. In this context, following the sin offering, it represents the Nazirite's re-dedication and renewed commitment to their vow. It signifies a fresh start, an act of worship and self-giving that reaffirms their desire to be wholly set apart for the Lord, despite the recent setback. It is an ascent, a sacrifice that goes up in smoke to God.
This foundational theological term (H3722) means "to cover," "to purge," or "to make reconciliation." Here, it signifies that through the prescribed sacrifices, God provides a means for the defiled Nazirite to be reconciled to Him and restored to a state of ritual purity. It is an act of expiation, removing the barrier of impurity and allowing for renewed fellowship and service. The kâphar underscores God's initiative in providing a way for humanity to deal with sin and impurity and return to His favor, appeasing and pardoning.
Verse Breakdown
"And the priest shall offer the one for a sin offering"
This clause specifies the first of two mandatory sacrifices. The priest (H3548, kôhên), acting as God's appointed mediator, is to present one of the two turtledoves or young pigeons (as specified in Numbers 6:10) as a sin offering (H2403, chaṭṭâʼâh). This offering addresses the ritual impurity and the breaking of the vow due to contact with the dead, cleansing the Nazirite from the defilement and its associated guilt.
"and the other for a burnt offering"
Immediately following the sin offering, the second bird is to be presented as a burnt offering (H5930, ʻôlâh). This signifies the Nazirite's renewed commitment and re-consecration to the Lord. While the sin offering dealt with the impurity, the burnt offering represents the Nazirite's restored devotion and willingness to complete their vow, symbolizing complete surrender and dedication.
"and make an atonement for him, for that he sinned by the dead"
This phrase encapsulates the profound purpose of the sacrifices. The priest's actions, through the offerings, effectuate atonement (H3722, kâphar). The "sin" (H2398, châṭâʼ) here refers to the ritual impurity incurred by touching a corpse (H5315, nephesh, meaning "dead body" in this context), which, despite being accidental, rendered the Nazirite ritually unclean and in violation of their vow of separation. The atonement covers this impurity, making reconciliation possible and restoring the individual to a state of ritual acceptability before God.
"and shall hallow his head that same day"
This final clause refers to the re-sanctification (H6942, qâdash) of the Nazirite's head (H7218, rôʼsh), which was the primary visible symbol of their vow. After the defilement, their head had to be shaved (as per Numbers 6:9), symbolizing the termination of the defiled period. "Hallowing his head" implies the official re-initiation of the vow, allowing the hair to grow again as a new symbol of their renewed consecration from that very day (H3117, yôwm) forward, marking a fresh start to their period of separation unto the Lord.
Literary Devices
Numbers 6:11 employs several literary devices to convey its profound theological and practical meaning. Ritual is central, as the verse meticulously details the precise sequence of offerings and actions required for purification, emphasizing the structured, divinely ordained, and non-negotiable nature of Old Covenant worship and the pathway to restoration. The offerings themselves are rich in Symbolism: the sin offering represents purification from impurity and the expiation of guilt, while the burnt offering symbolizes complete devotion, consecration, and renewed surrender to God. The Nazirite's hair also functions as a powerful Symbol, signifying their separation unto God, and its shaving and re-growth mark the breaking and renewal of the vow. There is also a subtle but significant Contrast between the accidental nature of the defilement and the absolute necessity of the prescribed, intentional ritual for restoration, highlighting God's unwavering standards of holiness despite human frailty and the unavoidable imperfections of life. This contrast underscores the divine initiative in providing a means for reconciliation.
Theological and Thematic Connections
Numbers 6:11 profoundly illustrates God's unwavering commitment to both His own intrinsic holiness and His gracious desire for the restoration of His people. It reveals that while God demands purity and separation from those consecrated to Him, He also mercifully provides a pathway for reconciliation when that purity is compromised, even unintentionally. This divine provision underscores the seriousness with which God views sin and impurity, yet simultaneously highlights His boundless mercy and His desire for His people to remain in an unbroken covenant relationship with Him. The intricate details of the sacrifices point to the absolute necessity of atonement for dealing with defilement and re-establishing fellowship, laying foundational principles that resonate throughout biblical theology concerning the nature of sin, the necessity of sacrifice, and the possibility of divine forgiveness.
Reflection and Application
While the specific Nazirite vow and its purification rituals are part of the Old Covenant law and are not directly practiced by New Testament believers, the timeless spiritual principles embedded in Numbers 6:11 offer profound insights for contemporary Christian living. This passage serves as a powerful reminder that our commitments to God are serious, and even unintentional failings or "defilements" require a humble and intentional response. It powerfully demonstrates God's abundant grace and His meticulous provision for restoration when we fall short of His holy standards. Just as the Nazirite had a prescribed path back to a state of consecration, believers today have a divine pathway through Jesus Christ for forgiveness, cleansing, and renewal. This verse encourages us to value spiritual purity, to acknowledge our imperfections and the ways we might inadvertently compromise our walk with God, and to embrace the fresh starts God continually offers through Christ. It reminds us that His grace is always sufficient to cleanse us and empower us to continue our walk of dedication and separation unto Him, living lives that reflect His holiness.
Questions for Reflection
FAQ
What was the primary purpose of the Nazirite vow, and why was contact with the dead so problematic for it?
The Nazirite vow, detailed in Numbers 6:1-8, was a voluntary, temporary period of special consecration to the Lord. It involved three key prohibitions: abstinence from all grape products, refraining from cutting one's hair, and avoiding any contact with dead bodies. Its primary purpose was to express an elevated level of devotion, separation, and holiness unto God, setting the individual apart for a specific period. Contact with the dead was profoundly problematic because it was a major source of ritual impurity in ancient Israel, rendering an individual unclean and unable to participate in sacred activities (Numbers 19:11-13). For a Nazirite, who was specifically "holy to the Lord" (as stated in Numbers 6:8) and whose uncut hair symbolized this unique separation, such defilement broke the very essence of their vow, requiring immediate purification and a restart of their consecrated period.
What is the significance of the "sin offering" and "burnt offering" in this context?
The "sin offering" (Hebrew: chaṭṭâʼâh) was a sacrifice specifically mandated for purification from ritual impurity and unintentional sins. In Numbers 6:11, it addressed the defilement incurred by the Nazirite through accidental contact with a corpse. Its primary function was to cleanse them from ceremonial uncleanness and the associated guilt of breaking the vow, even if unintentionally, thereby restoring their ritual standing before God. The "burnt offering" (Hebrew: ʻôlâh), where the entire animal was consumed on the altar, symbolized complete devotion, consecration, and surrender to God. In this sequence, it represented the Nazirite's renewed commitment and re-dedication to their vow, signifying a fresh start and restored fellowship with God after the purification. Together, these two offerings provided a comprehensive path for the defiled Nazirite to be fully restored to a state of holiness and to resume their sacred vow.
Christ-Centered Fulfillment
Numbers 6:11, with its meticulous instructions for atonement and re-consecration following defilement, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The sin offering and burnt offering, though effective for ceremonial cleansing under the Old Covenant, were but shadows and types pointing to the singular, perfect, and all-sufficient sacrifice of Christ. He is our ultimate Lamb of God, who takes away the sin of the world, fulfilling the need for a sin offering by becoming sin for us, so that in Him we might become the righteousness of God (2 Corinthians 5:21). Moreover, His life of perfect obedience and His willing, complete surrender on the cross serve as the quintessential burnt offering, representing perfect devotion and total consecration to God on humanity's behalf (Ephesians 5:2). Through His shed blood, we are not merely cleansed from ritual impurity but are truly atoned for and reconciled to God, having been made holy and blameless in His sight (Colossians 1:21-22). Just as the Nazirite's head was "hallowed" to signify renewed consecration, believers in Christ are made holy and set apart for God through the indwelling Holy Spirit, enabling us to live lives of true spiritual separation and devotion, no longer bound by external rituals but by an internal transformation that empowers us to "be holy, for I am holy" (1 Peter 1:15-16).