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 6:13 serves as a pivotal point in the legislation concerning the Nazarite vow, precisely detailing the required procedure for its formal conclusion. This verse mandates that upon the successful completion of their designated period of separation, the Nazarite must be presented at the entrance of the Tabernacle of the Congregation, signifying a public and ritualistic presentation that initiates the necessary offerings and ceremonies to formally conclude their sacred commitment to the Lord.
Context
Literary Context
Numbers 6:13 is situated within the comprehensive legal framework for the Nazarite vow, which commences in Numbers 6:1. The preceding verses (Numbers 6:1-12) meticulously delineate the stringent requirements and prohibitions that govern an individual's period of special dedication to the Lord. These include abstinence from all grape products, refraining from cutting their hair, and strict avoidance of any contact with the dead. Verse 13 marks a crucial transition from the regulations during the vow to the specific protocols for its completion. It acts as a gateway to the detailed instructions regarding the required sacrifices and rituals that follow in Numbers 6:14-21, ensuring a ritually pure and divinely ordained conclusion to this period of consecration.
Historical & Cultural Context
In ancient Israel, the Nazarite vow offered a unique and voluntary pathway for both men and women to consecrate themselves to Yahweh for a defined period, distinct from the hereditary priesthood. This act of devotion, though temporary, demanded significant personal discipline and separation from common societal practices, thereby underscoring the Israelite emphasis on holiness and exclusive dedication to God. The "door of the tabernacle of the congregation" (also known as the Tent of Meeting) was the spiritual epicenter of Israelite worship, the designated place where God's presence dwelled among His people and where all major cultic rituals were performed. The requirement to bring the Nazarite to this specific, sacred location for the vow's conclusion underscored the public and communal dimension of their private commitment, acknowledging that their personal dedication was ultimately directed towards the God of Israel and necessitated a formal, ritualistic closure within the community's sacred space. This public presentation ensured ritual purity and the proper fulfillment of a vow made to God, a concept deeply ingrained in Israelite covenantal understanding, as highlighted in passages like Deuteronomy 23:21-23.
Key Themes
Numbers 6:13 contributes significantly to several overarching themes within the book of Numbers and the Pentateuch. Foremost is the theme of Holiness and Consecration, emphasizing that God's people are called to a life set apart for Him, whether through general covenantal obedience or specific acts of dedication like the Nazarite vow. The verse also highlights the theme of Divine Law and Order, demonstrating God's meticulous provision of statutes for every aspect of Israelite life, including the proper initiation and termination of sacred commitments. Furthermore, it underscores the theme of Fidelity to Vows, reinforcing the seriousness with which God views promises made to Him, as seen throughout the Old Testament (e.g., Leviticus 27:1-34). Finally, the act of being brought to the Tabernacle emphasizes the theme of Worship and Access to God, illustrating that all acts of devotion ultimately lead to a formal encounter with the divine presence, a concept central to the sacrificial system and the purpose of the Tabernacle itself (Exodus 25:8).
Exposition and Analysis
Key Word Analysis
Derived from the root נָזַר (nazar), meaning "to separate" or "to consecrate." A nâzîyr was literally a "separated one" or "consecrated one," indicating an individual voluntarily set apart for a specific, temporary period of heightened holiness and devotion to the Lord. This term underscores the core nature of the vow as a deliberate act of distinction from the ordinary, marking the individual as specially dedicated to God.
While closely related to nâzîyr, this noun specifically refers to the state or period of consecration itself, or the object set apart. It carries connotations of "dedication" and, by extension, a "crown" or "diadem," symbolizing the sacredness and distinctive status of the dedicated person. The "days of his separation" therefore denote the precise, defined duration of this set-apart period, highlighting its clear beginning and end.
From the root אָהַל (ʼâhal), meaning "to be conspicuous from a distance," referring to a "tent" or "dwelling place." This term specifically denotes the portable sanctuary, the Tent of Meeting, which served as God's dwelling place among His people. It was the central location for worship, where God met with Israel and where the Levitical priests performed their sacred duties.
From the root יָעַד (yaʻad), meaning "to appoint." This word refers to an "appointment," "fixed time or season," or, by implication, an "assembly" convened for a definite purpose. In the context of "tabernacle of the congregation" (ʼôhel môwʻêd), it refers to the "Tent of Meeting" or "Tent of Appointment," signifying the divinely appointed place where God met with His assembled people. The "door" (pethach) of this structure signifies the sacred threshold of divine presence and the entry point for all cultic activity, emphasizing the holy space where the Nazarite's vow was formally concluded before God and the community.
Verse Breakdown
"And this [is] the law of the Nazarite"
This introductory phrase signals a transition in the divine statutes concerning the Nazarite vow. Having previously outlined the regulations governing the period of separation, the text now shifts its focus to the specific legal requirements for its conclusion. This underscores the divine authority and prescriptive nature of these instructions, emphasizing that the termination of the vow is as much a matter of divine law as its initiation, ensuring proper adherence to God's will.
"when the days of his separation are fulfilled"
This clause highlights the completion of the designated period of consecration. The Nazarite vow was not an open-ended commitment but had a specific, predetermined duration chosen by the individual. The term "fulfilled" (Hebrew, mâlêʼ) signifies the successful completion and adherence to the terms of the vow, bringing the Nazarite's journey of intensified devotion to its intended and accomplished conclusion. It implies faithfulness to the commitment made before God.
"he shall be brought unto the door of the tabernacle of the congregation"
This command specifies the precise location and action required for the vow's conclusion. The Nazarite is not simply to return to ordinary life but must be "brought" (Hebrew, bôwʼ, implying a formal presentation, likely by a priest or a responsible party) to the very entrance of the Tabernacle. This act underscores the public, communal, and ritualistic nature of the vow's termination, signifying a formal re-entry into the community's ordinary life, but only after a sacred encounter at the threshold of God's dwelling place. It is a moment of accountability, thanksgiving, and formal release from the vow's unique obligations before the Lord.
Literary Devices
Numbers 6:13 primarily employs Legal Formulary, presenting a prescriptive command as an integral part of a larger body of divine law within the Mosaic covenant. The precise and unambiguous language—"this is the law," "when... are fulfilled," "he shall be brought"—reflects the authoritative nature of God's instructions and the meticulous requirements for ritual purity and proper worship. There is also significant Symbolism embedded within the verse; the "door of the tabernacle of the congregation" is not merely a physical entrance but a potent symbol of access to God's immediate presence, serving as the sacred threshold between the consecrated and the common, and the point where the Nazarite's special status is formally acknowledged and transitioned. The verse functions as a crucial step in a Ritual Narrative, outlining a specific action within a sequence of ceremonies designed to bring a dedicated period to its divinely ordained and ritually correct conclusion.
Theological and Thematic Connections
Numbers 6:13 profoundly underscores the theological principles of covenantal commitment, faithfulness to vows, and the indispensable importance of proper ritual closure in one's dedication to God. It highlights that a vow made to the Lord is not merely a private spiritual exercise but a binding obligation that demands formal completion and presentation before the divine presence. This act of being "brought to the door of the tabernacle" symbolizes accountability, the public acknowledgment of one's devotion, and the recognition that all our consecrated efforts ultimately culminate in worship and communion with God. The fulfillment of the Nazarite vow serves as a microcosm for the broader biblical call to steadfastness in our spiritual walk and the honoring of our commitments to God, emphasizing that God takes our promises seriously and expects us to fulfill them with integrity.
Reflection and Application
While the specific practice of the Nazarite vow is not observed by believers today, the enduring principles embedded in Numbers 6:13 hold profound significance for our contemporary spiritual lives. This verse calls us to reflect on the nature of our own commitments to God—whether they are seasons of focused prayer, fasting, dedicated service, specific promises made in faith, or even the general call to live a consecrated life. It challenges us to consider not only the initiation of such spiritual disciplines but also their faithful and complete execution, recognizing that our journey with God is marked by perseverance, integrity, and a desire to honor Him in all things. Just as the Nazarite was brought to the Tabernacle door, we are continually called to present ourselves before the Lord, offering our lives as living sacrifices, acknowledging His sovereignty over every phase of our spiritual walk, and seeking His grace to complete what we have begun in His name. This passage reminds us that true devotion involves both the beginning and the end, the initiation and the faithful culmination, all directed towards God's glory.
Questions for Reflection
FAQ
What was the primary purpose of the Nazarite vow?
The Nazarite vow was a voluntary act of special dedication to the Lord, allowing individuals (both men and women) to set themselves apart for a specific period of heightened holiness and devotion. Its primary purpose was to express intense personal devotion, seeking a deeper communion with God through self-denial and adherence to specific prohibitions, such as abstaining from all grape products, refraining from cutting their hair, and avoiding contact with any dead body. It represented a personal expression of consecration beyond the general requirements of the Mosaic Law, demonstrating a profound desire for spiritual purity and closeness to God, as meticulously detailed in Numbers 6:1-8.
Could anyone take the Nazarite vow, or was it restricted to certain people?
Unlike the priesthood, which was hereditary and exclusively restricted to the tribe of Levi, the Nazarite vow was remarkably accessible to any Israelite, male or female, who desired to undertake it. This inclusivity highlights God's gracious invitation to special dedication, allowing any individual to express a heightened level of devotion and consecration to Him. The text in Numbers 6:2 explicitly states, "When either a man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the Lord." This demonstrates that deep spiritual commitment was not limited by birthright but was open to all who felt called to it.
Why was the Nazarite required to go specifically to "the door of the tabernacle of the congregation" to conclude the vow?
The "door of the tabernacle of the congregation" (also known as the Tent of Meeting) was the central place of worship and the tangible symbol of God's dwelling among His people. It represented the sacred threshold of God's presence. Requiring the Nazarite to come to this specific location for the vow's conclusion underscored several crucial points: it made the completion a public and communal act, signifying formal re-entry into ordinary life; it ensured ritual purity through prescribed offerings performed by the priests; and most importantly, it emphasized that the entire vow, from its initiation to its fulfillment, was ultimately directed towards God and required His acknowledgment and blessing in His sacred space. It was a formal, divinely ordained conclusion to a divinely directed commitment, with further details on the necessary offerings provided in Numbers 6:14-20.
Christ-Centered Fulfillment
Numbers 6:13, with its profound emphasis on the fulfillment of a period of separation and the subsequent presentation at the Tabernacle, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. Jesus is the quintessential "separated one," not by a temporary vow, but by His very nature as the eternal Son of God, eternally set apart and consecrated for His redemptive mission. He lived a life of absolute holiness, untouched by sin, perfectly fulfilling all righteousness (as seen in His baptism in Matthew 3:15). His entire earthly life was a perfect act of consecration and obedience to the Father's will, culminating not at a physical tabernacle door, but in His self-sacrifice on the cross, where He presented Himself as the ultimate, once-for-all offering for sin (as powerfully described in Hebrews 9:14). Through His death and resurrection, Christ perfectly fulfilled the spiritual essence of all Old Testament vows, sacrifices, and ceremonial laws, thereby opening a new and living way for us to draw near to God's presence (as highlighted in Hebrews 10:19-20). Believers, united with Christ by faith, are now called to live as a "royal priesthood" and a "holy nation" (as in 1 Peter 2:9), presenting our bodies as living sacrifices, holy and acceptable to God, which is our spiritual worship (as exhorted in Romans 12:1). Thus, the Nazarite's journey of separation and presentation foreshadows Christ's perfect obedience and our ongoing call to consecrated living in Him, empowered by His finished work.