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 6:12 outlines the stringent requirements and consequences for a Nazarite who has inadvertently defiled their vow of separation to the LORD, typically through sudden contact with a dead body. It mandates a specific purification ritual, including the offering of a lamb as a trespass offering, and critically, declares all days observed prior to the defilement nullified. This requires the Nazarite to restart their period of dedication from the beginning, underscoring the profound seriousness with which God views commitments to holiness and His gracious provision for restoration even after unintentional ritual impurity.
Context
Literary Context
Numbers 6:12 is an integral part of the comprehensive legislation concerning the Nazarite vow, detailed in its entirety within Numbers 6. The chapter initiates by defining the voluntary nature of the vow and its three primary prohibitions: abstention from all products of the vine, refraining from cutting one's hair, and avoiding any contact with a dead body (Numbers 6:1-8). Immediately preceding verse 12, Numbers 6:9-10 specifically address the scenario of accidental defilement by a sudden death, necessitating a seven-day purification period culminating in shaving the head on the seventh day. Numbers 6:11 then specifies the offerings required on the eighth day: two turtledoves or two young pigeons for a sin offering and a burnt offering. Therefore, Numbers 6:12 serves as the crucial follow-up, not only dictating the consequence of the defilement on the vow's duration ("the days that were before shall be lost") but also prescribing an additional offering (a trespass offering) essential for the Nazarite's full restoration and the resumption of their consecrated period. The subsequent verses (Numbers 6:13-21) then describe the elaborate rituals and offerings required at the completion of a Nazarite vow, emphasizing the distinct phases of dedication, potential defilement, and ultimate fulfillment.
Historical & Cultural Context
The Nazarite vow represented a unique and voluntary expression of intense devotion and separation unto the LORD in ancient Israel, standing apart from the hereditary roles of priests or Levites. This practice allowed any Israelite, male or female, to undertake a period of special holiness, setting themselves apart for God's exclusive service. Such a vow likely provided a channel for individuals to express profound gratitude, seek divine favor, or fulfill a deep spiritual longing. The strictures, particularly the absolute prohibition against contact with the dead, reflect the pervasive Old Testament emphasis on ritual purity and the sanctity of life, which was considered to belong intrinsically to God. Contact with death, even if unintentional, rendered an individual ritually impure, temporarily preventing them from full participation in the community's worship or maintaining their state of "separation to the LORD." The inclusion of the trespass offering ('asham), as elaborated in Leviticus 5 and Leviticus 6, was specifically designed to atone for unintentional sins or violations of holy things, where a wrong had been committed against God's holiness, requiring expiation and restitution to restore the relationship. The concept of "lost days" profoundly underscores the seriousness with which God viewed commitments and the absolute integrity required for a consecrated state.
Key Themes
Numbers 6:12 significantly contributes to several key themes within the book of Numbers and broader Old Testament theology. Foremost is the theme of Holiness and Purity, emphasizing God's absolute standard for those who draw near to Him. The defilement, even if accidental, necessitates a complete restart, highlighting that God's holiness is not merely about intent but about objective ritual purity. This connects to the broader Levitical laws concerning purity and impurity, such as those found in Leviticus 11-15. Another crucial theme is Covenant Faithfulness and Commitment, as the Nazarite vow is a voluntary commitment to God. The consequences of defilement underscore the seriousness of vows made to the LORD and the integrity required in fulfilling them. Finally, the verse powerfully illustrates God's Provision for Atonement and Restoration. Despite the severe consequences of defilement, God graciously provides a pathway back to a consecrated state through specific sacrifices, particularly the trespass offering. This theme of divine provision for dealing with sin and impurity is central to the entire sacrificial system, as seen throughout Leviticus.
Exposition and Analysis
Key Word Analysis
This verb means "to set apart (to sacred purposes), i.e. devote." In the context of Numbers 6:12, it refers to the act of initiating or restarting the period of the Nazarite vow, explicitly dedicating these new days to the LORD. It highlights the intentionality and sacredness of the commitment, emphasizing that the Nazarite's time and person are now uniquely set apart for divine purposes, requiring a fresh beginning after defilement.
This noun, derived from the same root as the verb "nâzar," properly signifies "something set apart," and abstractly, "dedication" or "consecration." It refers to the distinctive state or condition of the Nazarite vow, a period of unique holiness. The phrase "days of his separation" denotes the specific duration during which the Nazarite maintained this consecrated status, marked by its distinctive prohibitions. The defilement fundamentally breaks this state of unique separation.
This specific type of sacrifice is associated with "guilt" or "a fault," and by implication, "a sin-offering." Its inclusion here signifies that the defilement of the Nazarite vow, even if accidental, was considered a violation of a sacred commitment and a breach against God's holiness. It required atonement to restore the individual's standing before God and allow for the resumption of their consecrated state, pointing to the need for expiation for the offense.
Verse Breakdown
"And he shall consecrate unto the LORD the days of his separation"
Following the prescribed purification rituals and initial offerings for sin and burnt offerings (Numbers 6:10-11), this clause mandates that the Nazarite must now re-dedicate themselves. The phrase "the days of his separation" refers to the new period of the vow, indicating that the defilement necessitates a complete restart of the consecrated time. This is not merely a continuation but a fresh beginning, emphasizing the absolute integrity required for the vow's fulfillment.
"and shall bring a lamb of the first year for a trespass offering"
In addition to the offerings previously mentioned, a specific sacrifice—a young lamb, typically without blemish—is required as a trespass offering. This offering addresses the specific "trespass" or violation of the holy state due to defilement, even if unintentional. It underscores the gravity of violating a sacred commitment and highlights the divine provision for atonement to rectify the breach against God's holiness.
"but the days that were before shall be lost"
This clause pronounces the direct and severe consequence of the defilement. All the time and effort invested in the vow prior to the defilement are nullified; they do not count towards the completion of the vow's intended duration. This highlights the strictness of God's requirements for holiness and the integrity of a consecrated state; ritual impurity, even accidental, breaks the continuity and validity of the sacred period.
"because his separation was defiled"
This concluding clause provides the explicit reason for the nullification of previous days. The state of "separation" or consecration (nezer), which was meant to be pure, unbroken, and exclusively devoted to the LORD, was compromised by the defilement (e.g., contact with a dead body). This emphasizes that the integrity and efficacy of the vow depended entirely on maintaining ritual purity, which served as a tangible expression of spiritual dedication and adherence to God's commands.
Literary Devices
The passage primarily employs Legal Language and Prescriptive Law, characteristic of the instructional and covenantal sections within the Pentateuch. The precise, conditional "if... then..." structure (implied from Numbers 6:9-12) dictates specific actions and their corresponding consequences, leaving no room for ambiguity regarding the defiled Nazarite's obligations. This reinforces the divine authority behind the commandments and the non-negotiable nature of ritual purity. There is also a profound element of Symbolism in the "lost days," which serves as a potent and stark reminder of the spiritual cost of defilement and the disruption it causes to a consecrated life. The required sacrifices, particularly the lamb for the trespass offering, are deeply Symbolic of atonement and the necessary expiation for sin or ritual impurity, foreshadowing the ultimate sacrifice. Furthermore, the very concept of "separation" (nezer) functions as a Metaphor for a life set apart for God, highlighting the distinctness, purity, and holiness required of those dedicated to Him.
Theological and Thematic Connections
Numbers 6:12 profoundly illustrates several enduring theological principles that transcend its immediate context. It underscores the absolute holiness of God and the strictness of His requirements for those who draw near to Him or make special commitments. Even unintentional defilement has tangible consequences, demonstrating that God's standards for purity are not solely contingent on human intent but on the objective state of ritual cleanness and the integrity of the consecrated vow. This highlights the pervasive biblical theme that sin, even when unintentional, creates a breach that must be addressed. However, the verse also beautifully showcases God's gracious provision for restoration. Despite the "lost days," a clear and divinely ordained path to purification and renewal is provided through prescribed offerings, signifying that God desires reconciliation and offers a way back into a right relationship, even when human weakness or circumstances lead to a breach of commitment. This emphasizes the vital importance of atonement and the necessity of dealing with sin and impurity to maintain a consecrated walk before a holy God.
Reflection and Application
Numbers 6:12, though rooted in the ancient Mosaic Law, offers profound and timeless lessons for believers today. It serves as a powerful reminder of the seriousness with which God views our spiritual commitments and the integrity of our walk of faith. Just as the Nazarite's vow demanded meticulous adherence to purity, our dedication to Christ calls for intentionality and vigilance against anything that would defile our spiritual lives or hinder our communion with God. This verse encourages us to acknowledge that even unintentional "stumbles," compromises, or areas of spiritual impurity in our walk can have real consequences, potentially disrupting our spiritual progress or diminishing our effectiveness for God's kingdom. However, the ultimate message embedded within this passage is one of profound hope and grace: God always provides a way for restoration. When we stumble, whether through conscious sin or unintentional spiritual negligence, His provision through Christ allows for forgiveness, cleansing, and a renewed commitment, enabling us to restart our spiritual journey with integrity and fresh dedication. It calls us to regularly examine our hearts, confess our shortcomings, and humbly embrace God's pathway to restoration, understanding that His grace is sufficient to bring us back into a state of consecrated living.
Questions for Reflection
FAQ
What was the purpose of the Nazarite vow, and why was defilement such a serious issue?
The Nazarite vow (fully described in Numbers 6:1-8) was a unique, voluntary, and temporary commitment undertaken by an Israelite, male or female, to live a life of special dedication and separation unto the LORD. It involved specific restrictions: abstaining from all grape products, refraining from cutting one's hair, and avoiding any contact with dead bodies. Defilement, particularly by a dead body (as referenced in Numbers 6:9), was a profoundly serious issue because it broke the state of ritual purity essential for one consecrated to God. The vow was a tangible expression of holiness, and any breach, even accidental, compromised that sacred state, requiring immediate purification and atonement to restore the individual's standing before God and allow them to resume their consecrated period.
Why were the "days that were before" considered "lost" if the defilement was unintentional?
The phrase "the days that were before shall be lost" (Numbers 6:12) emphasizes the absolute and unbroken nature required for the Nazarite's consecrated state. The vow demanded a continuous period of purity and separation. Even an unintentional defilement, such as sudden contact with a dead body, rendered the Nazarite ritually impure and therefore broke the continuity and integrity of their consecrated time. It was not primarily about moral guilt in the modern sense but about ritual impurity that nullified the sacred status. This highlights God's strict standards for holiness and the integrity required for such a vow; the previous days, though observed, could not count towards a vow that had been ritually compromised. The Nazarite had to restart the vow from the beginning to fulfill the full, unblemished period of dedication.
What was a "trespass offering," and why was it required in this situation?
A "trespass offering" (Hebrew: asham), as detailed in Leviticus 5 and Leviticus 6, was a specific type of sacrifice offered for certain unintentional sins, particularly those involving a violation of holy things, a breach of trust, or situations where restitution or expiation was required. In the context of Numbers 6:12, the Nazarite's defilement, even if accidental, was considered a violation of their sacred vow and a breach against the LORD's holiness. The trespass offering served as a crucial means of atonement, making amends for the offense and restoring the Nazarite to a state where they could resume their consecrated walk with God. It underscored that even unintentional ritual impurity had consequences that required divine provision for reconciliation and cleansing.
Christ-Centered Fulfillment
Numbers 6:12, with its profound emphasis on the cost of defilement to a consecrated life and the divine provision for restoration through sacrifice, finds its ultimate and glorious fulfillment in Jesus Christ. While believers are no longer bound by the Mosaic Law or required to take Nazarite vows, the underlying principles of consecration, purity, and the consequences of sin remain eternally relevant. Jesus is the supreme and perfect "Nazarite," the One uniquely and supremely set apart and consecrated to God from birth, living a life of absolute purity and unbroken devotion, utterly undefiled by sin or death. Unlike the Old Testament Nazarite, He conquered death, rising victorious over its power. His perfect life and sacrificial death on the cross serve as the ultimate "trespass offering," not merely for unintentional sins, but for all sin—both intentional and unintentional—of all humanity. Through His precious blood, we who believe are cleansed and consecrated to God once and for all, not by our temporary vows or external rituals, but by His eternal covenant and perfect sacrifice (as powerfully articulated in Hebrews 9:13-14). The "lost days" of the defiled Nazarite vividly portray the futility of human effort to achieve perfect holiness or maintain an unbroken consecrated state apart from divine grace. In Christ, there are no "lost days" for the believer; our standing is eternally secured, our consecration is permanent, and our access to God is always open because His sacrifice is complete and perfect. We are now called to live as a "holy priesthood" and a "royal nation," set apart for Him by His indwelling Spirit, not by external regulations, but by an internal transformation that empowers us to walk in newness of life (1 Peter 2:9 and Romans 6:11).