TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 6:1–21. His three-level outline is real structure in the source text, so it is rendered as structure.
After the law for the discovery and shame of those that by sin had made themselves vile, fitly follows this for the direction and encouragement of those who by their eminent piety and devotion had made themselves honourable, and distinguished themselves from their neighbours. It is very probable that there were those before the making of this law who went under the character of Nazarites, and were celebrated by that title as persons professing greater strictness and zeal in religion than other people; for the vow of a Nazarite is spoken of here as a thing already well known, but the obligation of it is reduced to a greater certainty than hitherto it had been. Joseph is called a Nazarite among his brethren (Gen 49:26), not only because separate from them, but because eminent among them. Observe,
I.The general character of a Nazarite:
it is a person separated unto the Lord, Num 6:2. Some were Nazarites for life, either by divine designation, as Samson (Jdg 13:5), and John Baptist (Luk 1:15), or by their parents' vow concerning them, as Samuel, Sa1 1:11. Of these this law speaks not. Others were so for a certain time, and by their own voluntary engagement, and concerning them rules are given by this law. A woman might bind herself with the vow of a Nazarite, under the limitations we find, Num 30:3, where the vow which the woman is supposed to vow unto the Lord seems to be meant especially of this vow. The Nazarites were,
1.Devoted to the Lord during the time of their Nazariteship, and, it is probable, spent much of their time in the study of the law, in acts of devotion, and instructing others. An air of piety was thereby put upon them, and upon their whole conversation.
2.They were separated from common persons and common things. Those that are consecrated to God must not be conformed to this world. They distinguished themselves, not only from others, but from what they themselves were before and after.
3.They separated themselves by vowing a vow. Every Israelite was bound by the divine law to love God with all his heart, but the Nazarites by their own act and deed bound themselves to some religious observances, as fruits and expressions of that love, which other Israelites were not bound to. Some such there were, whose spirits God stirred up to be in their day the ornaments of the church, the standard-bearers of religion, and patterns of piety. It is spoken of as a great favour to their nation that God raised up of their young men for Nazarites, Amo 2:11. The Nazarites were known in the streets and respected as purer than snow, whiter than milk, Lam 4:7. Christ was called in reproach a Nazarene, so were his followers: but he was no Nazarite according to this law; he drank wine, and touched dead bodies, yet in his this type had its accomplishment, for in him all purity and perfection met; and every true Christian is a spiritual Nazarite, separated by vow unto the Lord. We find St. Paul, by the persuasion of his friends, in complaisance to the Jews, submitting to this law of the Nazarites; but at the same time it is declared that the Gentiles should observe no such thing, Act 21:24, Act 21:25. It was looked upon as a great honour to a man to be a Nazarite, and therefore if a man speak of it as a punishment, saying for instance, "I will be a Nazarite rather than do so or so," he is (say the Jews) a wicked man; but he that vows unto the Lord in the way of holiness to be a Nazarite, lo, the crown of his God is upon his head.
II.The particular obligations that the Nazarites lay under.
That the fancies of superstitious men might not multiply their restraints endlessly, God himself lays down the law for them, and gives them the rule of their profession.
1.They must have nothing to do with the fruit of the vine, Num 6:3, Num 6:4. They must drink no wine nor string drink, nor eat grapes, no, not the kernel nor the husk; they might not so much as eat a raisin. The learned Dr. Lightfoot has a conjecture (Hor. Heb. in Luc. 1.15), that, as the ceremonial pollutions by leprosy and otherwise represented the sinful state of fallen man, so the institution of the order of Nazarites was designed to represent the pure and perfect state of man in innocency, and that the tree of knowledge, forbidden to Adam, was the vine, and for that reason it was forbidden to the Nazarites, and all the produce of it. Those who gave the Nazarites wine to drink did the tempter's work (Amo 2:12), persuading them to that forbidden fruit. That it was reckoned a perfection and praise not to drink wine appears from the instance of the Rechabites, Jer 35:6. They were to drink no wine,
(1.)That they might be examples of temperance and mortification. Those that separate themselves to God and to his honour must not gratify the desires of the body, but keep it under and bring it into subjection. Drinking a little wine for the stomach's sake is allowed, to help that, Ti1 5:23. But drinking much wine for the palate's sake, to please that, does by no means become those who profess to walk not after the flesh, but after the Spirit.
(2.)That they might be qualified to employ themselves in the service of God. They must not drink, lest they should forget the law (Pro 31:5), lest they should err through wine, Isa 28:7. Let all Christians oblige themselves to be very moderate in the use of wine and strong drink; for, if the love of these once gets the mastery of a man, he becomes a very easy prey to Satan. It is observable that because they were to drink no wine (which was the thing mainly intended) they were to eat nothing that came of the vine, to teach us with the utmost care and caution to avoid sin and every thing that borders upon it and leads to it, or may be a temptation to us. Abstain from all appearance of evil, Th1 5:22.
2.They must not cut their hair, Num 6:5. They must neither poll their heads nor shave their beards; this was that mark of Samson's Nazariteship which we often read of in his story. Now,
(1.)This signified a noble neglect of the body and the ease and ornament of it, which became those who, being separated to God, ought to be wholly taken up with their souls, to secure their peace and beauty. It signified that they had, for the present, renounced all sorts of sensual pleasures and delights, and resolved to live a life of self-denial and mortification. Mephibosheth in sorrow trimmed not his beard, Sa2 19:24.
(2.)Some observe that long hair is spoken of as a badge of subjection (Co1 11:5, etc.); so that the long hair of the Nazarites denoted their subjection to God, and their putting themselves under his dominion.
(3.)By this they were known to all that met them to be Nazarites, and so it commanded respect. It made them look great without art; it was nature's crown to the head, and a testimony for them that they had preserved their purity. For, if they had been defiled, their hair must have been cut, Num 6:9. See Jer 7:29.
3.They must not come near any dead body, Num 6:6, Num 6:7. Others might touch dead bodies, and contracted only a ceremonial pollution by it for some time; some must do it, else the dead must be unburied; but the Nazarites must not do it, upon pain of forfeiting all the honour of their Nazariteship. They must not attend the funeral of any relation, no, not father nor mother, any more than the high priest himself, because the consecration of his God is upon his head. Those that separate themselves to God must learn,
(1.)To distinguish themselves, and do more than others.
(2.)To keep their consciences pure from dead works, and not to touch the unclean thing. The greater profession of religion we make, and the more eminent we appear, the greater care we must take to avoid all sin, for we have so much the more honour to lose by it.
(3.)To moderate their affections even to their near relations, so as not to let their sorrow for the loss of them break in upon their joy in God and submission to his will. See Mat 8:21, Mat 8:22.
4.All the days of their separation they must be holy to the Lord, Num 6:8. This was the meaning of those external observances, and without this they were of no account. The Nazarites must be devoted to God, employed for him, and their minds intent upon him; they must keep themselves pure in heart and life, and be in every thing conformable to the divine image and will; this is to be holy, this is to be a Nazarite indeed.
III.The provision that was made for the cleansing of a Nazarite, if he happened unavoidably to contract a ceremonial pollution by the touch of a dead body. No penalty is ordered by this law for the wilful breach of the foregoing laws; for it was not supposed that a man who had so much religion as to make that vow could have so little as to break it presumptuously: nor could it be supposed that he should drink wine, or have his hair cut, but by his own fault; but purely by the providence of God, without any fault of his own, he might be near a dead body, and that is the case put (Num 6:9): If a man die very suddenly by him, he has defiled the head of his consecration. Note, Death sometimes takes men away very suddenly, and without any previous warning. A man might be well and dead in so little a time that the most careful Nazarite could not avoid being polluted by the dead body; so short a step is it sometimes, and so soon taken, from time to eternity. God prepare us for sudden death! In this case,
1.He must be purified from the ceremonial pollution he had contracted, as others must, upon the seventh day, Num 6:9. Nay, more was required for the purifying of the Nazarite than of any other person that had touched a dead body; he must bring a sin-offering and a burnt-offering, and an atonement must be made for him, Num 6:10, Num 6:11. This teaches us that sins of infirmity, and the faults we are overtaken in by surprise, must be seriously repented of, and that an application must be made of the virtue of Christ's sacrifice to our souls for the forgiveness of them every day, Jo1 2:1, Jo1 2:2. It teaches us also that, if those who make an eminent profession of religion do any thing to sully the reputation of their profession, more is expected from them than others, for the retrieving both of their peace and of their credit.
2.He must begin the days of his separation again; for all that were past before his pollution, though coming ever so near the period of his time set, were lost, and not reckoned to him, Num 6:12. This obliged them to be very careful not to defile themselves by the dead, for that was the only thing that made them lose their time, and it teaches us that if a righteous man turn away from his righteousness, and defile himself with dead works, all his righteousness that he has done shall be lost to him, Eze 33:13. It is all lost, all in vain, if he do not persevere, Gal 3:4. He must begin again, and do his first works.
IV.The law for the solemn discharge of a Nazarite from his vow, when he had completed the time he fixed to himself.
Before the expiration of that term he could not be discharged; before he vowed, it was in his own power, but it was too late after the vow to make enquiry. The Jews say that the time of a Nazarite's vow could not be less than thirty days; and if a man said, "I will be a Nazarite but for two days," yet he was bound for thirty; but it should seem Paul's vow was for only seven days (Act 21:27), or, rather, then he observed the ceremony of finishing that vow of Nazariteship from which, being at a distance from the temple, he had discharged himself some years before at Cenchrea only by the ceremony of cutting his hair, Act 18:18. When the time of the vowed separation was out, he was to be made free,
1.Publicly, at the door of the tabernacle (Num 6:13), that all might take notice of the finishing of his vow, and none might be offended if they saw him now drink wine, who had so lately refused.
2.It was to be done with sacrifices, Num 6:14. Lest he should think that by this eminent piece of devotion he had made God a debtor to him, he is appointed, even when he had finished his vow, to bring an offering to God; for, when we have done our utmost in duty to God, still we must own ourselves behind-hand with him. He must bring one of each sort of the instituted offerings.
(1.)A burnt-offering, as an acknowledgment of God's sovereign dominion over him and all he had still, notwithstanding his discharge from this particular vow.
(2.)A sin-offering. This, though mentioned second (Num 6:14), yet seems to have been offered first (Num 6:16), for atonement must be made for our sins before any of our sacrifices can be accepted. And it is very observable that even the Nazarite, who in the eye of men was purer than snow and whiter than milk, yet durst not appear before the holy God without a sin-offering. Though he had fulfilled the vow of his separation without any pollution, yet he must bring a sacrifice for sin; for there is guilt insensibly contracted by the best of men, even in their best works - some good omitted, some ill admitted, which, if we were dealt with in strict justice, would be our ruin, and in consequence of which it is necessary for us to receive the atonement, and plead it as our righteousness before God.
(3.)A peace-offering, in thankfulness to God who had enabled him to fulfil his vow, and in supplication to God for grace to preserve him from ever doing any thing unbecoming one that had been once a Nazarite, remembering that, though he was now freed from the bonds of his own vow, he still remained under the bonds of the divine law.
(4.)To these were added the meat-offerings and drink-offerings, according to the manner (Num 6:15, Num 6:17), for these always accompanied the burnt-offerings and peace-offerings: and, besides these, a basket of unleavened cakes, and wafers.
(5.)Part of the peace-offering, with a cake and wafer, was to be waved for a wave-offering (Num 6:19, Num 6:20); and this was a gratuity to the priest, who had it for his pains, after it had been first presented to God.
(6.)Besides all this, he might bring his free-will offerings, such as his hand shall get, Num 6:21. More than this he might bring, but not less. And, to grace the solemnity, it was common upon this occasion to have their friends to be at charges with them, Act 21:24. Lastly, One ceremony more was appointed, which was like the cancelling of the bond when the condition is performed, and that was the cutting off of his hair, which had been suffered to grow all the time of his being a Nazarite, and burning it in the fire over which the peace-offerings were boiling, Num 6:18. This intimated that his full performance of his vow was acceptable to God in Christ the great sacrifice, and not otherwise. Learn hence to vow and pay to the Lord our God, for he has no pleasure in fools.
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Summary
Numbers 6:19 meticulously details the culminating act of the Nazarite vow completion ceremony, outlining the precise items the priest is to present to the Nazarite. Following the shaving of the Nazarite's consecrated hair, the priest takes the boiled shoulder of the ram from the peace offering, along with an unleavened cake and an unleavened wafer, and places these elements into the hands of the Nazarite. This ritualistic transfer signifies the Nazarite's personal participation and ownership in the final offering, marking their purification and re-integration into the community after a period of intense dedication to the Lord.
Context
Literary Context
Numbers 6:19 is situated at the precise climax of the Nazarite vow regulations, which span Numbers 6:1-21. The preceding verses establish the stringent requirements of the vow, including abstinence from grape products, avoidance of defilement by the dead, and not cutting one's hair. Numbers 6:13-18 meticulously detail the specific offerings required at the vow's completion, which include a burnt offering, a sin offering, and a peace offering, along with grain and drink offerings. Verse 19 immediately follows the highly symbolic act of the Nazarite shaving their consecrated hair at the entrance of the tabernacle, as described in Numbers 6:18. This act signifies the formal end of their period of separation. Verse 19 then sets the stage for the subsequent waving ceremony in Numbers 6:20, where the priest waves these items before the Lord, concluding the ritual purification and re-entry process. The meticulous detail throughout this chapter underscores the sacredness and seriousness of the vow and its proper termination.
Historical & Cultural Context
The Nazarite vow was a unique and voluntary commitment in ancient Israel, accessible to any individual, male or female, who wished to dedicate themselves to the Lord for a specific period (Numbers 6:2). This commitment often arose from a deep desire for heightened holiness, gratitude, or petition. Unlike the hereditary Levitical priesthood, the Nazarite vow offered a pathway for ordinary Israelites to pursue extraordinary consecration. The ritual described in Numbers 6:19 reflects the broader Israelite sacrificial system, where offerings were central to worship, atonement, and establishing or restoring fellowship with God. The priest's role was indispensable, acting as a divinely appointed mediator and facilitator, ensuring the proper execution of sacred rites in accordance with divine law. The "sodden shoulder" comes from a peace offering, which was unique in that portions were consumed by the worshiper, the priest, and God, symbolizing communion and shared fellowship. The unleavened bread items, frequently associated with purity and sincerity (as seen in the Passover narrative), further emphasized the cleansed and uncorrupted state of the Nazarite upon completing their vow.
Key Themes
Numbers 6:19 contributes significantly to several key themes within the book of Numbers and the broader Pentateuch. The verse highlights the theme of consecration and separation, as it describes the formal termination of a period of being "set apart" for God. It underscores the importance of vow fulfillment and faithfulness, demonstrating that commitments made to God must be meticulously completed. The detailed ritual emphasizes holiness and purity, particularly through the use of unleavened bread and the purification rites associated with the offerings. The priest's indispensable role reinforces the theme of mediation and divine access, illustrating how God provides a structured means for His people to approach Him. Furthermore, the peace offering elements point to the theme of fellowship and communion with God, as the completion of the vow culminates in a shared meal. This passage, therefore, serves as a powerful illustration of God's provision for His people to draw near to Him, to fulfill their spiritual commitments, and to be re-integrated into the community in a state of purity, as seen throughout the laws detailed in Leviticus.
Exposition and Analysis
Key Word Analysis
Meaning "boiled." In the context of the peace offering, the shoulder was specifically boiled, not roasted, a detail that distinguishes its preparation and subsequent consumption. The act of boiling could symbolize a thorough preparation, a transformation through heat, making the meat suitable for the sacred meal that followed, ensuring it was fully cooked and ready for consumption by both priest and Nazarite.
Referring to the arm or foreleg, and figuratively, force or strength. This specific portion of the ram was designated for the priest from the peace offering (Leviticus 7:32). Its placement into the Nazarite's hands, though typically a priestly entitlement, signified the Nazarite's direct participation and ownership in the offering. Symbolically, the shoulder represents strength, support, and the "lifting up" of the offering to God, connecting the Nazarite's strength and dedication to the offering.
Meaning "something set apart," "dedication," "consecration," or "unshorn locks." This term is the very root of "Nazarite" (H5139, nâzîyr). It refers to the state of being consecrated or set apart for God's special purposes. The shaving of the hair, which was the most visible sign of this separation, marked the formal conclusion of this dedicated period. This final ritual, therefore, signifies the transition from a period of intense, external consecration back to ordinary life, but now with the vow fulfilled and purity confirmed.
Verse Breakdown
"And the priest shall take the sodden shoulder of the ram,"
This clause highlights the priest's active and indispensable role as God's appointed mediator. The "sodden shoulder" is specifically from the ram of the peace offering (mentioned in Numbers 6:14), which was a sacrifice of fellowship, reconciliation, and thanksgiving. The priest prepares this particular portion, emphasizing the meticulous adherence to divine instruction required for sacred rites.
"and one unleavened cake out of the basket, and one unleavened wafer,"
These items are part of the grain offerings that accompanied the peace offering. Unleavened bread consistently symbolizes purity, sincerity, and the absence of corruption or "leaven" (which often represents sin or malice in Scripture, as seen in 1 Corinthians 5:8). Their inclusion underscores the Nazarite's desire to present a clean, unblemished, and sincere offering at the culmination of their vow.
"and shall put [them] upon the hands of the Nazarite,"
This is a profoundly significant symbolic act. By placing the offerings directly into the Nazarite's hands, the priest formally transfers ownership and responsibility for the offering to the Nazarite. This gesture signifies the Nazarite's personal involvement, commitment, and active participation in presenting their completed vow to the Lord. It transforms the act into a deeply personal expression of worship and thanksgiving, preceding the communal waving of the offering before the Lord (Numbers 6:20).
"after [the hair of] his separation is shaven:"
This concluding phrase firmly links the ritual described in verse 19 to the preceding act detailed in Numbers 6:18. The shaving of the hair, which had been the most visible and tangible sign of the Nazarite's vow and period of intense separation, marked its formal conclusion. The offerings and the subsequent waving ceremony are thus the final, essential elements of the vow, performed only after the physical symbol of separation has been removed, signifying a transition from a state of extraordinary consecration back to ordinary life, but now with a renewed sense of God's grace and the fulfillment of their solemn commitment.
Literary Devices
Numbers 6:19 is rich in literary devices that amplify its theological and practical significance. Ritual is the overarching device, as the verse provides a precise, step-by-step account of the priest's actions, emphasizing the prescribed and sacred nature of the ceremony. This meticulous detailing underscores the order and holiness required in approaching God. Symbolism is central to the meaning: the "sodden shoulder" from the peace offering symbolizes fellowship, reconciliation, and the strength offered to God, while the "unleavened cake and wafer" represent purity, sincerity, and the uncorrupted nature of the offering. The act of placing these items "upon the hands of the Nazarite" is a powerful symbolic gesture of personal ownership and participation, transferring the responsibility and spiritual significance directly to the individual. Furthermore, the phrase "after [the hair of] his separation is shaven" employs Metonymy, where "the hair of his separation" stands in for the entire period and commitment of the Nazarite vow, highlighting that this final ritual is the culmination and formal closure of that dedicated time.
Theological and Thematic Connections
Numbers 6:19, as an integral part of the Nazarite vow's completion, profoundly illustrates several foundational theological themes. It underscores the paramount importance of fulfilling vows made to God, emphasizing integrity, faithfulness, and perseverance in one's spiritual commitments. The elaborate and precise ritual highlights the necessity of a proper and prescribed approach to a holy God under the Old Covenant, where human sinfulness necessitated priestly mediation and specific sacrifices for purification, atonement, and reconciliation. The "peace offering," from which the shoulder is taken, points directly to the desire for fellowship and communion with God, a central aspiration of Israelite worship. The Nazarite's personal involvement, through the placement of the offerings into their hands, emphasizes individual responsibility and active participation in their own dedication and purification process, even within a communal and divinely ordained priestly system. This entire process reflects God's gracious provision for His people to draw near to Him, even after a period of intense, self-imposed separation, affirming His desire for an intimate and restored relationship.
Reflection and Application
While the specific Nazarite vow is not a practice observed by believers today, Numbers 6:19 offers enduring principles that profoundly shape our understanding of Christian discipleship and our walk of faith. The meticulous completion of the vow, culminating in the presentation of offerings, serves as a powerful reminder of the importance of faithfulness and perseverance in our spiritual commitments. As New Covenant believers, we are called to a continuous state of dedication, presenting our entire lives—our bodies, minds, and spirits—as a "living sacrifice, holy and acceptable to God," which is our spiritual worship, as exhorted in Romans 12:1. This verse encourages us to reflect on the "completion" of our own spiritual journeys, not merely in terms of initial salvation, but in the ongoing process of sanctification and discipleship. The Nazarite's re-entry into community life, cleansed and renewed, prompts us to consider how our personal acts of devotion and spiritual discipline ultimately lead to deeper communion with God and fuller, more integrated participation in the body of Christ. The priest's essential role in this ritual also subtly reminds us of the invaluable role of spiritual leadership, mentorship, and community support in guiding and affirming our walk of faith, ensuring that our "offerings"—our lives, our worship, our service—are presented acceptably before God.
Questions for Reflection
FAQ
Why was the shoulder specifically chosen for this offering?
The shoulder (or thigh) of the ram was a specific portion designated for the priest from the peace offering, as meticulously detailed in Leviticus 7:32. In the unique context of the Nazarite vow, placing this priestly portion directly into the Nazarite's hands before it was waved before the Lord (as described in Numbers 6:20) was profoundly symbolic. It allowed the Nazarite to personally "present" a portion that was otherwise reserved for the priest, thereby signifying their direct participation and personal ownership in the offering. The shoulder itself, as a strong part of the animal, can symbolize strength, support, or the "lifting up" of the offering in dedication. Its preparation as "sodden" (boiled) was also the standard method for this type of peace offering, distinguishing it from other sacrificial preparations.
What is the significance of "unleavened" items in this context?
Unleavened bread, both the cake and the wafer, held profound symbolic meaning throughout Israelite worship and sacrificial law. Leaven was frequently associated with corruption, sin, or malice (as vividly illustrated in Exodus 12:15 regarding the Passover, and metaphorically in 1 Corinthians 5:8 in the New Testament). Therefore, unleavened items represented purity, sincerity, and the absence of corruption or moral decay. Their inclusion in the Nazarite's final offering underscored the Nazarite's desire to conclude their vow with a pure heart and a sincere, unblemished presentation to God, reflecting their cleansed status and genuine devotion after their period of separation.
Did the Nazarite eat these items after the ceremony?
Yes, after the priest waved the offerings before the Lord as a wave offering, he would then take them from the Nazarite's hands and eat them in the holy place, along with the breast of the wave offering (as specified in Numbers 6:20). Furthermore, the Nazarite and their family would partake in the remaining portions of the peace offering, which was unique among sacrifices in that a portion was returned to the worshiper for a communal meal. This shared meal signified a joyous occasion of fellowship and thanksgiving before the Lord, marking the full re-integration of the Nazarite into the community and their participation in the blessings and communion associated with the completed vow.
Christ-Centered Fulfillment
Numbers 6:19, with its intricate details of the Nazarite's completion ceremony, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The Nazarite's vow of intense separation and dedication, though temporary and imperfect, powerfully foreshadows Christ, who was the ultimate "separated one"—holy, innocent, undefiled, and truly "set apart from sinners" (Hebrews 7:26). While the Nazarite's vow was a human effort requiring repeated sacrifices for purification, Christ's entire life was a perfect, lifelong consecration, culminating in His once-for-all, perfect sacrifice on the cross. The "sodden shoulder" from the peace offering, symbolizing fellowship and reconciliation, points directly to Christ, who is our supreme peace offering, through whom God has reconciled us to Himself by His body broken on the cross (Ephesians 2:14-16). The unleavened bread, representing purity and sincerity, speaks profoundly of Christ's sinless nature, the "Lamb without blemish or spot" (1 Peter 1:19), whose perfect sacrifice cleanses us from all sin. The priest's act of placing the offerings into the Nazarite's hands, enabling their personal presentation, is fulfilled in Christ, our Great High Priest (Hebrews 4:14), who not only offered Himself as the perfect sacrifice but also enables us to draw near to God with confidence, presenting our lives as acceptable "spiritual sacrifices" through Him (1 Peter 2:5). The shaving of the hair, marking the end of the old, external separation, is fulfilled in our union with Christ, where we are eternally "set apart" for God not by temporary external vows, but by the indwelling Holy Spirit, having been perfected forever by His single, definitive offering (Hebrews 10:10-14). Thus, the temporary, ritualistic completion of the Nazarite vow points to the permanent, spiritual completion, purification, and reconciliation we receive solely and completely in Christ, who is the substance of all such Old Testament shadows.