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 6:20 meticulously concludes the Nazarite vow, detailing the priest's specific actions in presenting the Nazarite's offerings—particularly the wave breast and heave shoulder—before the Lord. This verse marks the sacred and official termination of the Nazarite's period of special consecration, signifying their release from the vow's restrictions and their reintegration into ordinary life, notably the permission to consume wine. It profoundly underscores the divine order for fulfilling vows, the sacred provision for the priesthood, and the solemnity of covenant faithfulness within ancient Israelite worship.
Context
Literary Context
Numbers 6:20 serves as the culminating verse in the detailed legislation concerning the Nazarite vow, which is comprehensively outlined in Numbers 6:1-21. The preceding verses meticulously establish the stringent requirements for the vow, including prohibitions against wine and grape products, refraining from cutting one's hair, and avoiding any contact with dead bodies, as detailed in Numbers 6:3-7. Following the completion of the vow's duration, Numbers 6:13-18 prescribes an elaborate sacrificial protocol: the Nazarite shaves their consecrated head at the Tabernacle entrance and then presents a burnt offering, a sin offering, and a peace offering. Verse 20 specifically focuses on the handling of the peace offering's designated portions—the wave breast and heave shoulder—by the priest, which are consecrated as holy provision for him, thereby formally concluding the ritual and permitting the Nazarite to resume previously forbidden activities.
Historical & Cultural Context
The Nazarite vow represented a unique, voluntary commitment within ancient Israel, enabling individuals, both male and female, to undertake a temporary period of heightened consecration to Yahweh. This practice offered a structured avenue for laypersons to express profound devotion and seek a deeper relationship with God, distinct from the hereditary priesthood. The rituals described, particularly the wave offering (tenuphah) and heave offering (terumah), were integral components of Israelite sacrificial worship, symbolizing the offering's presentation to God and its subsequent return or designation for sacred use, often as sustenance for the priests. These actions, elaborated upon in texts such as Leviticus 7, ensured the proper consecration of offerings and provided for the sustenance of the priestly class, who, lacking tribal land inheritance, relied on the community's worship for their livelihood. The public nature of the ceremony at the Tabernacle entrance underscored the communal recognition of the vow's completion and the Nazarite's formal reintegration into society.
Key Themes
Numbers 6:20 contributes significantly to several overarching themes within the book of Numbers and broader Israelite theology. The primary theme is consecration and separation, as the Nazarite vow itself embodies a period set apart for God, emphasizing holiness and devotion. The verse highlights the fulfillment of vows, demonstrating that commitments made to God require precise and formal completion, underscoring the seriousness of covenant obligations. Furthermore, it powerfully illustrates divine provision for the priesthood, as the designated portions of the offerings ensure the sustenance of those who minister before the Lord. This reflects God's faithfulness to His servants and the intricate sacred economy of the Tabernacle. The ending permission to drink wine also emphasizes restoration and reintegration, showing that intense periods of spiritual discipline are often for a season, leading to a renewed and sanctified return to ordinary life, under God's grace.
Exposition and Analysis
Key Word Analysis
From the root nûwph (H5130), meaning "to quiver" or "vibrate up and down," this term refers to a specific ritual action where the priest moved the offering back and forth or up and down before the altar. This symbolic movement represented the offering's presentation to the LORD, acknowledging His ultimate ownership and sovereignty over all things. It also signified the offering's acceptance by God and its subsequent return or designation for a specific sacred purpose, often as a portion for the priests. It visually depicted the dynamic interaction between the divine and human in worship.
From the root rûwm (H7311), meaning "to be high" or "to lift up," this term denotes a portion of the sacrifice that was lifted upwards, symbolizing its elevation and dedication to God. Like the wave offering, the heave offering, once "heaved" to God, was then designated as a sacred portion for the priests. Both tᵉnûwphâh and tᵉrûwmâh underscore the sacredness of the offering and the divine provision for the Levitical priesthood, who served as mediators in the covenant relationship between God and Israel.
From the root qâdash (H6942), meaning "to be set apart" or "to be consecrated," this term signifies something dedicated for God's exclusive use, separated from common or profane purposes. When the text states "this is holy for the priest," it means these specific portions (the wave breast and heave shoulder) are not ordinary food; they are sacred provisions, divinely designated for the sustenance of God's chosen servants, the priests. Their holiness emphasizes the sacred nature of both the priestly office and the offerings themselves, reflecting God's demand for purity and distinction in His service.
Verse Breakdown
"And the priest shall wave them [for] a wave offering before the LORD:"
This clause establishes the priest's indispensable role in the concluding ritual. "Them" refers specifically to the wave breast and heave shoulder, which are portions of the peace offering brought by the Nazarite. The act of "waving" (nûwph) before the LORD signifies a formal, public presentation and dedication of these portions to God, acknowledging His ultimate ownership and authority over all sacrifices. It is a performative act that consecrates the offering and mediates its acceptance.
"this [is] holy for the priest, with the wave breast and heave shoulder:"
This segment clarifies the divine disposition of the previously waved and heaved portions. Once presented to the LORD, these specific parts of the peace offering (the breast and shoulder) become the rightful and sacred sustenance for the priest. Their designation as "holy" (qôdesh) emphasizes that they are set apart for sacred use, not for common consumption, serving as God's direct provision for those who minister in His presence and highlighting the sacred economy of the Tabernacle.
"and after that the Nazarite may drink wine."
This concluding clause marks the official and unambiguous termination of the Nazarite vow. The consumption of wine, explicitly forbidden during the period of separation, symbolizes the complete lifting of all restrictions associated with the vow. It signifies the Nazarite's return to normal life and full reintegration into the community, having successfully fulfilled their special period of consecration to the LORD, and underscores the temporary nature of the vow.
Literary Devices
Numbers 6:20 skillfully employs several literary devices that enrich its meaning and underscore its significance. The repetition of specific ritualistic terms like "wave offering" and "heave shoulder" reinforces the precise, divinely ordained nature of the ceremony, emphasizing the critical importance of adherence to God's commands in worship and the meticulous order of the Tabernacle service. The explicit designation of the portions as "holy for the priest" utilizes symbolism, where the physical food represents divine provision and highlights the sacred nature of the priestly office. This also reinforces the pervasive theme of separation and consecration, central to the Nazarite vow itself, illustrating how certain individuals (the Nazarite), objects (the offerings), and roles (the priests' portions) are distinctively set apart for God's purposes. The concluding phrase, "and after that the Nazarite may drink wine," functions as a clear resolution or release, providing a tangible, public sign of the vow's completion and the Nazarite's return to normalcy, thereby creating a sense of closure and fulfillment within the narrative.
Theological and Thematic Connections
Numbers 6:20 encapsulates profound theological truths about covenant faithfulness, the nature of consecration, and the unwavering reality of divine provision. It underscores the profound importance of fulfilling vows made to God, demonstrating that a period of intensified devotion, though voluntary, carries serious obligations that must be formally concluded through prescribed rituals. The precise allocation of the wave breast and heave shoulder to the priest highlights God's faithful provision for those who serve Him, ensuring their sustenance as they mediate between God and His people. This act also emphasizes the sacred economy of the Tabernacle, where offerings not only atoned or expressed thanksgiving but also sustained the priestly system, illustrating the interconnectedness of worship and livelihood. The ultimate release from the vow's restrictions signifies God's grace in allowing His people to return to ordinary life, having completed their special dedication, reminding us that periods of intense spiritual focus are often for a season, preparing us for continued faithfulness in everyday living, all under the watchful eye of a covenant-keeping God.
Reflection and Application
The meticulous details of the Nazarite vow's completion in Numbers 6:20 offer timeless lessons for contemporary believers, transcending the specifics of Old Covenant law. While we do not practice the literal Nazarite vow, the underlying principle of intentional consecration to God remains vitally relevant. This passage calls us to consider the seriousness and integrity with which we approach our commitments to the Lord, whether they are specific promises, periods of focused spiritual discipline, or the broader call to live a life set apart for Christ. Just as the Nazarite's return to normal life was marked by a formal, public ritual, we too should seek proper closure and express profound thanksgiving when significant spiritual seasons or commitments conclude, acknowledging God's grace and faithfulness. Furthermore, the divine provision for the priest reminds us of God's unwavering faithfulness to sustain those who serve Him, whether in formal ministry or in our daily vocations. Our entire lives, under the New Covenant, are a continuous offering of worship, and this verse encourages us to live with integrity, fulfilling our spiritual obligations and embracing the joyous freedom found in Christ after periods of dedicated service.
Questions for Reflection
FAQ
What is the significance of the "wave breast and heave shoulder" being given to the priest?
The "wave breast" (Hebrew: tᵉnûwphâh) and "heave shoulder" (Hebrew: tᵉrûwmâh) were specific portions of the peace offering, a voluntary sacrifice made for fellowship and thanksgiving. Their significance lies in two main areas: divine provision and priestly mediation. First, these portions were divinely designated as the rightful sustenance for the priests (Leviticus 7:30-34). Since the priests, being Levites, did not inherit tribal land, God ensured their livelihood through the offerings brought by the people, highlighting His meticulous care for those who served Him. Second, the ritual actions of waving and heaving symbolized the offering's presentation to the LORD and its subsequent return or designation for sacred use, underscoring the priest's essential role as mediator between God and the people. These portions were considered "holy" (qôdesh) because they were set apart for sacred use, emphasizing the holiness of both the offering and the priestly office.
Why was drinking wine specifically mentioned as the sign of the Nazarite vow's completion?
Abstinence from wine and all grape products was one of the primary and most visible restrictions of the Nazarite vow (Numbers 6:3-4). This prohibition symbolized a heightened state of separation and consecration to God, distinguishing the Nazarite from the general population and even from priests, who were permitted to drink wine outside of their temple service. Therefore, the explicit permission to "drink wine" after the completion of the vow served as the clearest and most tangible sign that the period of special separation had officially ended. It marked the Nazarite's formal release from their sacred obligations and their full reintegration into normal societal life, where such consumption was permissible. It was a public and unambiguous declaration that the vow had been fulfilled and its unique restrictions lifted.
Does the Nazarite vow have any relevance for Christians today?
While the literal Nazarite vow is part of the Old Covenant ceremonial law and is not practiced by Christians today, its underlying principles hold profound spiritual relevance. The vow embodied a voluntary commitment to a period of intensified devotion, separation from worldly distractions, and a fervent desire for deeper consecration to God. For Christians, this resonates deeply with the New Testament call to live a life of holiness and dedication to Christ (1 Peter 1:15-16). We are called to be "living sacrifices" (Romans 12:1), setting ourselves apart for God's purposes in every aspect of our lives. The Nazarite vow reminds us of the importance of intentional spiritual disciplines, fulfilling commitments made to God, and understanding that our entire lives, not just specific periods, are to be lived in continuous consecration to Him, albeit under the New Covenant of grace and not under the specific legalistic requirements of the Old Covenant.
Christ-Centered Fulfillment
Numbers 6:20, concluding the Nazarite vow, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Nazarite's temporary separation and dedication foreshadowed the perfect and eternal consecration of Jesus, who was entirely set apart for God's redemptive purposes from the moment of His conception. Unlike the Nazarite whose vow had a prescribed beginning and end, Jesus's entire life was a seamless, unwavering commitment to the Father's will, culminating in His perfect, once-for-all sacrifice on the cross. The offerings presented by the Nazarite for purification and peace point directly to Christ, who is our ultimate sin offering and the very source of our peace with God. The priest's essential role in mediating the offering and receiving a portion for sustenance prefigures Christ's eternal priesthood, for He is both the perfect High Priest who offered Himself and the one who perpetually sustains His people through His body and blood, the true spiritual nourishment. The Nazarite's release from restrictions and permission to drink wine symbolizes the profound freedom and joy found in Christ, who liberates us from the bondage of sin and the demands of the law, inviting us to partake in the new wine of the Kingdom and anticipating the glorious marriage supper of the Lamb, where all the shadows and restrictions of the old covenant are superseded by His glorious and boundless grace.