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Commentary on Numbers 6 verses 1–21
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 6:2 introduces the unique and voluntary practice of the Nazarite vow, an ancient Israelite tradition allowing individuals, both men and women, to consecrate themselves specially to the Lord for a set period. This verse establishes the foundational principle of the vow: a deliberate and personal act of separation and dedication to God, undertaken out of a willing heart to pursue a heightened state of holiness and devotion beyond the standard requirements of the Mosaic Law.
CONTEXT
Literary Context: Numbers 6:2 is situated within a significant block of legal and ritual instructions given to Israel during their wilderness journey, specifically within the book of Numbers which details the Israelites' journey from Sinai to the plains of Moab. Immediately preceding this chapter, Numbers 5 details laws concerning purity, restitution for wrongs, and the "law of jealousy," all of which deal with maintaining the holiness of the camp and individual integrity before God. The transition to the Nazarite vow in Numbers 6 therefore shifts from communal and remedial laws to a highly personal and voluntary act of devotion. This juxtaposition highlights that while communal purity is essential, individual piety and a desire for deeper consecration are also vital components of Israel's relationship with Yahweh. Following the Nazarite laws, Numbers 7 describes the offerings of the tribal leaders for the dedication of the tabernacle, further emphasizing the themes of dedication and worship. The Nazarite vow serves as a bridge, demonstrating how individual piety contributes to the overall holiness of the community and its relationship with God, complementing the more rigid, commanded aspects of the Mosaic Law.
Historical & Cultural Context: In ancient Israel, vows were a common practice, allowing individuals to make specific commitments to God, often in times of distress or thanksgiving. However, the Nazarite vow was distinct because it was entirely voluntary and focused on a period of intense, personal consecration rather than a specific offering or request. This practice provided a structured way for an Israelite to express extraordinary devotion to Yahweh, setting themselves apart from the normal rhythms of life. Unlike the priests, who were set apart by birth and divine appointment for lifelong service, the Nazarite's separation was temporary and chosen, accessible to any man or woman. This highlights a profound aspect of Israelite spirituality: while a covenant people with communal obligations, there was also room for deep individual piety and a personal pursuit of holiness, reflecting the principle found in Deuteronomy 6:5 to love the Lord with all one's heart, soul, and might. The specific prohibitions (wine, cutting hair, contact with dead) were counter-cultural expressions of devotion in a society where such things were common, marking the Nazarite as visibly distinct.
Key Themes: The primary theme introduced by Numbers 6:2 is Voluntary Consecration. This verse establishes that individuals can choose to dedicate themselves to God beyond the standard requirements, emphasizing personal initiative in spiritual devotion. Closely related is the theme of Holiness and Separation, as the Nazarite vow is fundamentally about being set apart for the Lord, both externally through specific abstentions and internally through a devoted heart. This concept resonates with the broader biblical call for God's people to be holy as He is holy, a theme pervasive throughout Leviticus. Furthermore, the inclusion of both "man or woman" highlights the theme of Inclusivity in Devotion, demonstrating that the opportunity for profound spiritual commitment was not limited by gender in Israelite society. The verse also subtly introduces the theme of Divine Authority and Instruction, as the command to speak these laws comes directly from the Lord to Moses, underscoring that even voluntary acts of piety are guided by divine wisdom.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The most prominent literary device in Numbers 6:2 is Repetition, specifically of the Hebrew root נ-ז-ר (n-z-r), meaning "to separate" or "to dedicate." The verse states, "When either man or woman shall separate [themselves] to vow a vow of a Nazarite, to separate [themselves] unto the LORD." This triple repetition of the core concept of separation serves as a powerful device of Emphasis. It hammers home the central idea that the entire purpose and identity of the Nazarite vow revolves around being set apart. The repetition ensures that the reader or listener cannot miss the fundamental nature of this unique spiritual commitment, highlighting its distinctive character as a profound act of consecration directed solely towards God. Furthermore, the use of a Cognate Accusative in "vow a vow" (Hebrew: nâdar neder) adds a layer of solemnity and intensity, underscoring the seriousness and binding nature of this self-imposed commitment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 6:2 introduces the profound theological theme of voluntary consecration and personal devotion, demonstrating that while God establishes communal laws, He also provides avenues for individuals to express extraordinary commitment. The Nazarite vow highlights that true holiness is not merely adherence to external regulations but springs from an internal desire to be set apart for God's purposes. This concept of "separation unto the Lord" foreshadows the New Testament call for believers to live lives of intentional dedication, reflecting God's holiness in a fallen world. It underscores that God values not just obedience, but heartfelt, willing devotion, inviting His people into a deeper, more intimate relationship through personal sacrifice and commitment.
REFLECTION AND APPLICATION
The Nazarite vow, though specific to ancient Israel, offers timeless principles for contemporary believers. It challenges us to consider the depth of our own voluntary devotion to God. In a world that constantly vies for our attention and allegiance, the call to "separate ourselves unto the Lord" remains profoundly relevant. This doesn't mean adopting specific dietary restrictions or growing out our hair, but rather cultivating an intentional lifestyle of holiness and dedication. It invites us to examine what we might need to "separate from" (distractions, harmful habits, worldly values) and what we need to "separate unto" (prayer, Scripture, service, worship). The Nazarite's commitment encourages us to seek a deeper, more consecrated walk with God, not out of obligation, but out of a willing and loving heart that desires to honor Him above all else. It reminds us that spiritual growth often requires intentional choices to set ourselves apart for God's purposes, fostering a deeper intimacy and more impactful witness in our daily lives.
Questions for Reflection
FAQ
What was the primary purpose of the Nazarite vow?
Answer: The primary purpose of the Nazarite vow was for an individual, male or female, to voluntarily consecrate or "separate" themselves to the Lord for a specific period of heightened devotion. It was an act of personal piety, demonstrating a deep desire for holiness and intimate fellowship with God beyond the standard requirements of the Mosaic Law. It was a temporary, self-imposed discipline aimed at focusing entirely on their relationship with Yahweh, often in response to a specific spiritual burden, a desire for deeper communion, or as an act of thanksgiving.
Were all Israelites required to take the Nazarite vow?
Answer: No, the Nazarite vow was entirely voluntary. Numbers 6:2 explicitly states, "When either man or woman shall separate [themselves] to vow a vow of a Nazarite," indicating that it was a personal choice, not a mandatory obligation for all Israelites. This highlights the flexibility within Israelite worship for individuals to express extraordinary levels of devotion and personal commitment to God.
How is the Nazarite vow different from being a priest?
Answer: The Nazarite vow differed significantly from the priesthood. Priests were designated by birth (from the tribe of Levi, specifically the lineage of Aaron) and were consecrated for lifelong, hereditary service to God in the Tabernacle/Temple, performing specific ritual duties. Their separation was inherent to their lineage and office. The Nazarite vow, conversely, was voluntary, temporary, open to any Israelite (male or female), and involved personal acts of separation and abstinence (such as from wine, cutting hair, and contact with the dead) rather than official ritual service. While both involved consecration and holiness, the nature, duration, and purpose of their separation were distinct. For more on the priesthood, see Leviticus 8.
CHRIST-CENTERED FULFILLMENT
The Nazarite vow, with its emphasis on voluntary separation and complete dedication to the Lord, finds its ultimate fulfillment and profound significance in the person and work of Jesus Christ. While Jesus did not take a Nazarite vow in the traditional sense, His entire life was the perfect embodiment of absolute consecration "unto the LORD." He was uniquely "separated" from sin, living a life of perfect obedience and devotion to His Father's will, as described in Hebrews 7:26 where He is called "holy, innocent, unstained, separated from sinners, and exalted above the heavens." His voluntary submission to the Father's plan, culminating in His sacrificial death on the cross, represents the ultimate act of self-consecration for the sake of humanity, a fulfillment of the spirit behind the Nazarite's dedication. Through His perfect life and atoning death, Jesus became the ultimate "separated one" for our salvation. Furthermore, through Christ, believers are now called to be a "holy nation, a people for God's own possession" (1 Peter 2:9), set apart in Him and through the indwelling Holy Spirit to live lives of devotion and service. Our "separation unto the LORD" is no longer achieved through external vows and temporary abstentions, but through our union with the perfectly consecrated One, Jesus Christ, who enables us to present our bodies as a "living sacrifice, holy and acceptable to God" (Romans 12:1), empowered by His Spirit to live out the holiness to which we are called.