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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
What does it mean that Nazirites cultivate their hair, except that they cultivate pleasing thoughts through their lives of continence? What does it mean that, when the time of his vow is fulfilled, the Nazirite is bidden to shave his head and to put his hair in the sacrificial fire? It means that we reach the height of perfection when we have so conquered external vices that we restrain even superfluous thoughts in our minds. And to burn these thoughts in sacrificial fire means to burn them in the flame of divine love, so that one’s whole heart burns with the love of God. We burn up our superfluous thoughts and consume the hair of the Nazirite, as it were, in perfect devotion. Exposition of the Old and New Testament, Numbers
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Summary
Numbers 6:18 meticulously details the culminating ritual of the Nazarite vow, a profound act of dedication where the consecrated individual shaves their hair at the entrance of the Tabernacle and commits it to the sacrificial fire. This highly symbolic action publicly signifies the successful completion of their period of intense separation and devotion to the Lord, marking their return to the community while affirming that their entire vow, including its visible emblem, was fully offered to and accepted by God.
Context
Literary Context
Numbers 6:18 serves as a pivotal moment within the broader narrative of the Nazarite vow, which is comprehensively outlined in Numbers 6. The chapter initiates by defining the unique prohibitions for a Nazarite: abstinence from grape products, refraining from cutting their hair, and avoiding any contact with the dead (Numbers 6:1-8). Following this, the text addresses the procedures for accidental defilement and the necessary purification rites (Numbers 6:9-12). Verses 13-21 then delineate the elaborate concluding ceremonies, which involve presenting specific offerings—a male lamb for a burnt offering, a female lamb for a sin offering, and a ram for a peace offering—along with a basket of unleavened bread (Numbers 6:14-15). The priest subsequently performs various wave offerings (Numbers 6:16-17). Therefore, verse 18 represents the climactic and deeply personal act of the Nazarite's vow completion, immediately preceding the priest's final actions and the Nazarite's permission to consume wine once more (Numbers 6:19-20). It is the visible, public culmination of their period of separation, symbolizing their transition back into ordinary life and renewed fellowship with God and the community.
Historical & Cultural Context
The Nazarite vow offered a distinctive pathway for any Israelite, male or female, to undertake a period of voluntary and intense consecration to God, setting them apart from the hereditary priesthood. This vow allowed individuals to express a profound level of devotion beyond the standard requirements of the Mosaic Law. The Tabernacle, functioning as the central sanctuary and the tangible dwelling place of God's presence among His people, was the indispensable location for both the initiation and the conclusion of such sacred vows. Specifically, its "door" or entrance served as the primary public space where individuals engaged with the divine through priestly mediation and sacrifice, a practice evident in various offerings prescribed in Leviticus. The act of allowing one's hair to grow long was the most conspicuous outward sign of the Nazarite's separation, often referred to as a "crown" of their dedication. Publicly shaving it off at the Tabernacle door, and burning it in conjunction with the "peace offerings" (Hebrew: shelamim), underscored the sacred and public nature of the vow's fulfillment. Peace offerings were unique among sacrifices because portions were consumed by the offerer, the priests, and God (symbolically), signifying fellowship, communion, and well-being with God and the community—a highly appropriate conclusion for an individual returning from a period of special separation.
Key Themes
Numbers 6:18 contributes significantly to several overarching themes within the book of Numbers and the Pentateuch. It highlights the theme of personal dedication and voluntary consecration, demonstrating that individuals could choose to set themselves apart for God beyond the communal obligations (Numbers 6:2). This verse also emphasizes covenant faithfulness and the fulfillment of vows, underscoring the importance of completing commitments made to the Lord, as seen in other passages concerning vows (Deuteronomy 23:21). The ritual's public nature at the Tabernacle door reinforces the theme of communal worship and reintegration, showing that even individual acts of devotion are ultimately integrated into the corporate life of Israel and God's established system of worship. Finally, the association with peace offerings underscores the theme of fellowship and reconciliation with God and the community, signifying that the period of separation culminates in a renewed state of wholeness and communion.
Exposition and Analysis
Key Word Analysis
Derived from the root nazar, meaning "to separate," "to consecrate," or "to dedicate." A Nazarite was an individual "separated" or "set apart" for a defined period of special devotion to God. This term fundamentally defines the core nature of the vow—a deliberate, temporary withdrawal from certain common practices to achieve a heightened state of holiness and focused attention on the Lord. The term also figuratively refers to an unpruned vine, drawing a parallel to the unshorn hair of the Nazarite.
This noun denotes the state of being separated or consecrated. Crucially, it also carries the connotation of a "crown" or "diadem," particularly in the context of royalty or priestly anointing. For the Nazarite, their uncut hair was considered their "crown of separation," serving as the most visible and potent emblem of their consecrated status. The act of burning this hair under the peace offerings symbolizes the offering of this "crown" of dedication back to the Lord, acknowledging that their period of holiness and its visible sign were entirely for Him and given back in completion.
From the root shalem, meaning "to be complete," "to be at peace," or "to be whole." These sacrifices, often translated as "fellowship offerings" or "offerings of well-being," were unique in that a portion was consumed by the offerer, the priests, and God (via the altar). Their inclusion at the conclusion of the Nazarite vow signifies the restoration of full fellowship with God and the community, the attainment of "peace" or "wholeness" after the period of separation, and an expression of profound thanksgiving for God's acceptance and the successful completion of the vow.
Verse Breakdown
"And the Nazarite shall shave the head of his separation"
This clause describes the central, climactic act marking the end of the Nazarite vow. The shaving of the head signifies the cessation of the period of separation, as the long, uncut hair was the most prominent visible sign of their consecrated state. It marks a profound transition from a unique, set-apart status back to ordinary life, yet a life now enriched and transformed by the experience of intense devotion and communion with God.
"[at] the door of the tabernacle of the congregation"
The precise location of this ritual is of paramount importance. The "door" of the Tabernacle was the public entrance to God's dwelling place, the very site where all sacrifices were brought and where communal worship occurred. Performing this deeply personal act in such a public and sacred space underscored its divine sanction, its integration into the communal worship of Israel, and its public declaration of a promise fulfilled, witnessed by God, the priests, and the assembled community.
"and shall take the hair of the head of his separation, and put [it] in the fire"
This detail emphasizes that the hair, the very symbol of their dedication and the "crown" of their separation, was not merely discarded but treated as a sacred offering. By placing it "in the fire," it was consumed, symbolizing its complete devotion and offering to God. This act represents the giving back of the visible sign of their consecrated life to the One to whom it was dedicated, acknowledging God's ownership and full acceptance of their vow.
"which [is] under the sacrifice of the peace offerings"
The specific placement of the hair in the fire "under" the peace offerings links this intensely personal act of devotion directly to the communal system of worship and fellowship. The burning of the hair in conjunction with the peace offerings signifies that the Nazarite's personal dedication culminates in peace and restored communion with God and His people. It powerfully suggests that even the most intimate acts of individual devotion are ultimately integrated into God's larger plan for corporate worship, reconciliation, and the establishment of harmonious relationship.
Literary Devices
Numbers 6:18 is rich in Symbolism. The most prominent symbol is the hair itself, which represents the Nazarite's consecrated state, their strength, and their identity during the vow. Shaving it off and burning it symbolizes the offering of their entire period of dedication back to God, a complete surrender of their "crown" of separation. The Tabernacle door functions as a symbolic threshold, marking the transition from a state of unique separation to reintegration into the community and renewed full fellowship with God. The fire is a potent symbol of divine acceptance, purification, and the consumption of offerings, signifying that the Nazarite's dedication is fully received and accepted by God. The entire passage also functions as a Ritual, a prescribed, ordered sequence of actions that carries deep spiritual meaning, emphasizing obedience, completion, and the sacredness of vows. The verse also implicitly uses Contrast, highlighting the distinction between the Nazarite's initial state of separation and their subsequent reintegration into communal life, facilitated and celebrated by the peace offerings.
Theological and Thematic Connections
Numbers 6:18 profoundly illustrates the theological themes of covenant faithfulness, the sacredness of personal vows, and the integration of individual devotion within communal worship. It underscores the vital importance of fulfilling commitments made to God, demonstrating that a period of special consecration must culminate in a public acknowledgment of God's grace and faithfulness. The burning of the hair, a powerful symbol of personal sacrifice, alongside the peace offerings, signifies that even our most intimate acts of devotion are ultimately offered for fellowship with God and should be presented in a spirit of peace and thanksgiving. This act of completion brings the Nazarite back into full communion with the community, emphasizing that true spiritual growth often involves both periods of intense, personal focus and subsequent reintegration into the body of believers, fostering wholeness and harmony.
Reflection and Application
Numbers 6:18 offers a powerful paradigm for our own spiritual journeys, reminding us of the profound significance of finishing what we start, especially when it comes to commitments made to God. Just as the Nazarite's vow had a clear beginning and end, our periods of special dedication—whether a season of intense prayer, a commitment to a particular ministry, or a personal spiritual discipline—also require intentional completion and a return to the rhythms of everyday life, transformed by the experience. This verse challenges us to consider what "hair of our separation"—what visible symbols of our devotion, our time, our talents, our resources—we are called to offer back to God. It encourages us to make our acts of worship, both personal and communal, a public testimony of His faithfulness and our gratitude. Furthermore, the integration with peace offerings reminds us that even our deepest personal consecrations are meant to foster greater fellowship with God and with His people, leading to wholeness and communion rather than isolation, thereby enriching both the individual and the community of faith.
Questions for Reflection
FAQ
What was the purpose of burning the hair?
The burning of the Nazarite's hair was not merely an act of disposal but a deeply symbolic offering to God. Throughout the vow, the uncut hair served as the primary visible sign of the Nazarite's consecrated state, often regarded as a "crown" of their dedication. By placing this hair in the fire "under the sacrifice of the peace offerings," the Nazarite was offering the very essence and visible symbol of their period of separation back to the Lord. This act signified that their entire vow, their personal dedication, and the visible manifestation of their consecration were completely given over to God and accepted by Him. It integrated their personal act of devotion with the communal sacrificial system, culminating in fellowship and peace with God, marking a complete and accepted offering.
Why was this ritual performed at the "door of the tabernacle"?
The "door of the tabernacle of the congregation" was the central and most significant location for worship and interaction with God in ancient Israel. It was the public entrance to God's dwelling place, the site where all sacrifices were brought and where the community gathered for worship. Performing the Nazarite's final ritual here underscored its public, official, and divinely sanctioned nature. It was a public declaration of a promise fulfilled, witnessed by the priests, the community, and, most importantly, by God Himself. This public setting emphasized that while the vow was personal, its completion and the Nazarite's reintegration into the community were also communal events, bringing the individual's devotion into alignment with the corporate worship of Israel. The Tabernacle door served as a threshold, marking the transition from a period of separation to a renewed state of fellowship with God and His people, symbolizing a full and public return.
Christ-Centered Fulfillment
Numbers 6:18, with its emphasis on a completed vow and the offering of a consecrated life, finds its ultimate fulfillment in Jesus Christ. While Jesus did not personally take a Nazarite vow, His entire earthly life was one of perfect, lifelong separation and consecration to God, not for a temporary period, but as the eternally set-apart Son (Hebrews 7:26). He is the ultimate "Nazarite," utterly dedicated to His Father's will, culminating in His perfect sacrifice on the cross. His death is the supreme "peace offering," reconciling humanity to God and establishing true fellowship (Colossians 1:19-20). The burning of the Nazarite's hair, symbolizing the offering of a dedicated life, foreshadows Christ's complete and unblemished offering of Himself—His body, His life, His perfect obedience—which was consumed by the fire of divine judgment on our behalf (Hebrews 9:11-14). Through His finished work, we are brought into a new covenant, where we are called to be a "royal priesthood, a holy nation, a people for God's own possession" (1 Peter 2:9), offering our lives as "living sacrifices" in response to His ultimate, once-for-all sacrifice (Romans 12:1). Thus, the temporary, symbolic completion of the Nazarite vow points to the eternal, perfect completion wrought by Christ, through whom we find true peace and unending fellowship with God.