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 6:14 meticulously details the sacrificial animals required from a Nazirite upon the ceremonial completion of their vow of separation to the LORD. This verse specifies three distinct offerings—a male lamb for a burnt offering, a female lamb for a sin offering, and a ram for peace offerings—each mandated to be "of the first year without blemish." This precise instruction underscores the divine demand for purity, wholeness, and comprehensive atonement and fellowship as the individual transitioned from a period of heightened consecration back into ordinary communal life, ensuring all aspects of their relationship with God were properly addressed.
Context
Literary Context
Numbers 6:14 is an integral part of the detailed legislation concerning the Nazirite vow, found in Numbers 6:1-21. The preceding verses (6:1-12) establish the voluntary nature of this unique vow and its stringent prohibitions, which include abstinence from grape products, refraining from cutting hair, and avoiding contact with the dead. The offerings prescribed in verse 14, along with additional grain and drink offerings mentioned in Numbers 6:15, constitute the climactic ritual that formally concludes the vow. This elaborate ceremony served not only to purify the Nazirite and atone for any unintentional defilement during the vow period but also to ceremonially release them from their special commitments, allowing them to resume ordinary life within the Israelite community, their period of heightened sanctity now concluded and affirmed by these comprehensive sacrifices.
Historical & Cultural Context
In ancient Israel, vows represented solemn, voluntary commitments made to God, often reflecting deep personal devotion or a specific petition. The Nazirite vow was distinctive due to its temporary nature and specific ascetic practices, which symbolically set the individual apart for a period of intensified holiness. The universal requirement for sacrificial animals to be "of the first year without blemish" was a foundational standard throughout the Mosaic Law, as extensively detailed in books like Leviticus. This standard signified the offering of the best, most perfect, and ritually pure to a holy God, reflecting the worshiper's reverence and the seriousness of the covenant. Each of the three specified offerings—the burnt offering (olah), sin offering (chatta't), and peace offering (shelamim)—carried distinct theological meanings and ritual purposes within Israel's sacrificial system, addressing complete dedication, atonement for sin, and the establishment of fellowship and well-being, respectively.
Key Themes
Numbers 6:14 contributes significantly to several key themes within the book of Numbers and the broader Pentateuch. The theme of Holiness and Separation is paramount, as the Nazirite vow itself is an act of setting oneself apart for God, and the concluding sacrifices reinforce the sanctity required to approach Him. The emphasis on "without blemish" animals underscores the theme of Purity and Perfection required in worship, reflecting God's own unblemished character. Furthermore, the combination of the three distinct offerings highlights the comprehensive nature of Atonement and Reconciliation, demonstrating that dedication, purification from sin, and the restoration of fellowship are all essential components of a right relationship with God. This verse also speaks to the theme of Covenant Faithfulness, as the Nazirite is fulfilling a solemn vow made to the LORD, demonstrating obedience to His commands and the importance of integrity in keeping one's word before God, a principle echoed throughout the Law (e.g., Deuteronomy 23:21).
Exposition and Analysis
Key Word Analysis
This essential adjective (H8549), appearing repeatedly in the sacrificial laws, denotes "entire," "complete," "full," "perfect," "sound," or "undefiled." In the context of offerings, it signifies physical perfection, meaning the animal must be free from any defect, disease, or injury that would render it unacceptable for presentation to a holy God. Beyond mere physical integrity, tâmîym also carries a moral and spiritual connotation, representing the ideal purity and wholeness required in the worshiper's approach to God and foreshadowing the perfect nature of the ultimate sacrifice.
Derived from the root H5930, meaning "to ascend" or "go up," the ʻôlâh was unique in that the entire animal (except for the hide, which went to the priest) was consumed by fire on the altar, with the smoke ascending to God. It symbolized complete dedication, total surrender, and absolute devotion to the LORD, serving as a general atonement for sin and an expression of worship. Its total consumption underscored the worshiper's desire for full communion and acceptance by God, signifying a complete offering of oneself.
The chaṭṭâʼâh (H2403) comes from a root meaning "to miss the mark" or "to sin." This offering was primarily for atonement for unintentional sins or ceremonial impurities that rendered a person unfit for worship or fellowship with God. Unlike the burnt offering, specific parts of the sin offering were consumed by the priests, and its blood was handled in precise ways to cleanse and purify the individual or the sanctuary. Its purpose was to restore the individual to a state of ritual purity and reconcile them with God and the community, addressing the breach caused by sin or uncleanness.
Verse Breakdown
"And he shall offer his offering unto the LORD,"
This introductory clause establishes the sacred context of the Nazirite's actions. The phrase "his offering" (H7133, qorbân) emphasizes that this is a personal presentation, a fulfillment of a solemn vow made specifically to Yahweh (H3068, Yᵉhôvâh), the covenant God of Israel. It underscores the personal responsibility and sacred nature of the commitment being completed.
"one he lamb of the first year without blemish for a burnt offering,"
The specification of "one he lamb" (H259, ʼechâd H3532, kebes) signifies a male lamb in its prime (H1121, bên H8141, shâneh), indicating a valuable and perfect offering. Designated as a "burnt offering" (H5930, ʻôlâh), this sacrifice symbolized the Nazirite's complete dedication and surrender to God, representing the consecration of their entire being and the period of separation to the LORD. The repeated phrase "without blemish" (H8549, tâmîym) highlights the absolute purity required.
"and one ewe lamb of the first year without blemish for a sin offering,"
Following the burnt offering, "one ewe lamb" (H259, ʼechâd H3535, kibsâh) of the "first year" (H1323, bath H8141, shâneh), also "without blemish" (H8549, tâmîym), is designated as a "sin offering" (H2403, chaṭṭâʼâh). This offering addressed any unintentional sins, ritual impurities, or failures that may have occurred during the Nazirite's vow period, ensuring their purification and atonement before God upon the vow's completion. It underscores the pervasive need for cleansing, even for those striving for holiness.
"and one ram without blemish for peace offerings,"
The final animal specified is "one ram" (H259, ʼechâd H352, ʼayil), again "without blemish" (H8549, tâmîym). This ram is for "peace offerings" (H8002, shelem). This sacrifice, also known as a fellowship offering, signified reconciliation, communion, and thanksgiving. It marked the Nazirite's re-entry into full communion with God and the community, celebrating the successful completion of the vow and the peace established through the preceding offerings. Portions of this offering would be shared in a sacred meal, symbolizing restored fellowship.
Literary Devices
Numbers 6:14 employs several significant literary devices that amplify its theological message. Repetition is notably prominent with the phrase "without blemish" (tâmîym), applied emphatically to all three sacrificial animals. This insistent repetition serves to underscore the absolute and non-negotiable requirement for perfection and purity in offerings to God, thereby highlighting His transcendent holiness and the profound seriousness of approaching Him. This repeated phrase also contributes to a sense of meticulousness and divine order inherent in the sacrificial system. Symbolism is central to the verse's meaning, as each animal and offering type carries profound theological significance. The selection of a "he lamb" and a "ewe lamb" symbolizes innocence and purity, while the "ram" suggests strength and leadership. More profoundly, the Symbolism of the burnt, sin, and peace offerings collectively represents a comprehensive approach to God, encompassing complete dedication, necessary atonement, and desired fellowship. This tripartite structure creates a powerful sense of Completeness or Wholeness, ensuring that all facets of the Nazirite's relationship with God—their consecration, their need for purification, and their desire for communion—are thoroughly addressed upon the vow's conclusion.
Theological and Thematic Connections
Numbers 6:14, with its precise outlining of the Nazirite's concluding sacrifices, powerfully illustrates several enduring theological principles. It underscores God's absolute demand for holiness and perfection in all that is offered to Him, reflecting His own unblemished character and the sanctity of His presence. The meticulous requirements for the offerings highlight the seriousness of vows and the profound importance of integrity in fulfilling commitments made to God. Furthermore, the combination of burnt, sin, and peace offerings reveals a comprehensive understanding of humanity's relationship with God: complete dedication is required, atonement for sin is essential, and fellowship is the desired outcome. This intricate system ultimately points beyond itself to a greater reality, foreshadowing the ultimate, perfect sacrifice that would fully and finally accomplish what these temporary offerings could only symbolize.
Reflection and Application
While the ceremonial laws of the Nazirite vow are no longer practiced in their literal form today, Numbers 6:14 offers profound and timeless principles for contemporary believers. It serves as a powerful reminder of the sacredness of our commitments, especially those made to God. Just as the Nazirite meticulously fulfilled their vow with costly, unblemished offerings, we are called to live lives of intentional dedication, purity, and fellowship with God. The repeated emphasis on "without blemish" animals serves as a profound spiritual mirror, prompting us to examine the quality of our own "offerings"—our time, talents, resources, relationships, and very lives. Are we offering our best, or merely our leftovers? This passage challenges us to pursue holiness, to seek reconciliation and forgiveness when we fall short, and to cultivate a deep, abiding peace and communion with God. Our worship, service, and obedience become our spiritual sacrifices, offered not to earn favor, but as a grateful and loving response to the perfect sacrifice already made on our behalf.
Questions for Reflection
FAQ
What was the purpose of the three different animal offerings required from the Nazirite?
The three distinct animal offerings—a burnt offering, a sin offering, and a peace offering—served a comprehensive purpose in the Nazirite's completion ceremony, ensuring a full spiritual accounting. The burnt offering (he lamb) symbolized complete dedication and consecration of the Nazirite's life and vow period to the LORD, with the entire animal consumed on the altar as a pleasing aroma. The sin offering (ewe lamb) provided atonement for any unintentional ritual impurity or sin that might have occurred during the vow, ensuring the Nazirite's purification and restoration to a state of ceremonial cleanness before God (see Leviticus 4). Finally, the peace offering (ram) was a fellowship offering, signifying communion, thanksgiving, and reconciliation with God, often culminating in a shared sacred meal, celebrating the successful completion of the vow and renewed harmony (see Leviticus 3). Together, these offerings addressed dedication, purification, and fellowship, ensuring a complete spiritual accounting.
Why was it so important that the animals be "without blemish"?
The requirement for sacrificial animals to be "without blemish" (Hebrew: tâmîym) was foundational to the entire Israelite sacrificial system, not just for the Nazirite vow. This stipulation, found throughout the Mosaic Law (e.g., Leviticus 22:21), underscored several critical theological truths. Firstly, it reflected God's absolute holiness and perfection; only that which was perfect and whole could be offered to a perfect and holy God. Secondly, it symbolized the purity and wholeness expected of the worshiper in their approach to God; a blemished animal would have been an insult, implying a lack of reverence or seriousness. Thirdly, and most profoundly, it foreshadowed the ultimate, perfect sacrifice that would one day be offered—a sacrifice that would truly be without blemish, capable of fully atoning for sin and establishing true and lasting peace.
Christ-Centered Fulfillment
Numbers 6:14, with its meticulous requirements for "without blemish" sacrifices—a burnt offering for total dedication, a sin offering for atonement, and a peace offering for fellowship—finds its profound and ultimate fulfillment in the person and work of Jesus Christ. He is the true Lamb of God, uniquely "without blemish and without spot" (1 Peter 1:19), whose perfect life and sacrificial death completely satisfied every requirement of the Law. His offering on the cross serves as the ultimate burnt offering, representing His total dedication and surrender to the Father's will, a complete and pleasing aroma to God (Ephesians 5:2). Simultaneously, He is our perfect sin offering, bearing the full weight of our transgressions and providing complete purification and atonement for all who believe (2 Corinthians 5:21; Hebrews 9:26). Finally, through His shed blood, Jesus established eternal peace with God, becoming our ultimate peace offering, reconciling us to the Father and breaking down the dividing wall of hostility (Colossians 1:20; Ephesians 2:14). Thus, the Nazirite's complex ritual of completion points forward to the singular, all-sufficient work of Christ, who perfectly fulfilled all righteousness and provided the means for humanity's complete dedication, atonement, and eternal fellowship with God.