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 6:4 meticulously details a core prohibition for the Nazirite, an individual voluntarily consecrated to the Lord for a specific period. This verse mandates absolute abstinence from all products derived from the vine, encompassing everything from the smallest grape seed to its outermost skin. This comprehensive restriction served to visibly underscore the Nazirite's radical separation from ordinary life and their unwavering, exclusive commitment to a heightened state of ritual purity and devotion to God.
Context
Literary Context
Numbers chapter 6 introduces the unique institution of the Nazirite vow, strategically placed immediately following the detailed instructions for priestly service and the Aaronic blessing in Numbers 5 and the preceding verses of Numbers 6. Unlike the hereditary priesthood, the Nazirite vow was a voluntary act of personal devotion, accessible to both men and women who desired to "separate themselves unto the Lord" (Numbers 6:2). The chapter outlines three primary prohibitions: complete abstinence from all products of the vine (vv. 3-4), not cutting their hair (v. 5), and avoiding contact with any dead body (vv. 6-7). Numbers 6:4 specifically elaborates on the first of these, emphasizing the absolute and exhaustive nature of the dietary restriction related to the vine.
Historical & Cultural Context
In ancient Israel, wine was a ubiquitous beverage, deeply integrated into daily life, social gatherings, and religious celebrations, including its use in offerings and festivals (e.g., Deuteronomy 14:26). The Nazirite's complete abstinence from all vine products, therefore, represented a profound and highly visible act of self-denial and separation from ordinary societal norms. This prohibition extended beyond merely preventing intoxication; it signified a total disassociation from the vine in all its forms, symbolizing a higher level of consecration. This voluntary separation highlighted the individual's dedication to a heightened state of holiness, personally mirroring Israel's broader call to be a holy nation set apart for God (Leviticus 11:44). The Nazirite vow allowed any Israelite, regardless of tribe or social standing, to express an extraordinary level of devotion, demonstrating that profound spiritual commitment was accessible to all who chose it.
Key Themes
Numbers 6:4 contributes significantly to several overarching themes within the book of Numbers and the Pentateuch. Central among these is the theme of holiness and separation, underscoring God's demand for His people to be distinct and set apart for His purposes. The Nazirite vow exemplifies voluntary consecration, highlighting that devotion to God is not solely a matter of birthright or priestly office, but a personal choice available to all. This verse also emphasizes radical obedience and self-denial, demonstrating that true commitment to God may involve abstaining from otherwise permissible things for a higher spiritual aim. Finally, it speaks to the theme of purity, both ritual and spiritual, as the Nazirite's strict adherence to these laws maintained a state of ceremonial cleanness necessary for their dedicated service to the Lord.
Exposition and Analysis
Key Word Analysis
From an unused root meaning to set apart, this term denotes something consecrated or dedicated. In the context of the Nazirite, it refers to a deliberate withdrawal from the common or profane into a state of holiness or special devotion to God. The Nazirite was literally "one who is separated" or "consecrated." This word encapsulates the very essence and purpose of the vow.
This word refers specifically to the grapevine (as twining) and, by extension, its fruit—the grape. The use of "vine tree" here emphasizes the comprehensive nature of the prohibition, extending to the entire plant and all its derivatives. It is not merely about wine, but about a complete disassociation from anything produced by the vine.
Verse Breakdown
"All the days of his separation"
This opening phrase establishes the temporal dimension and unwavering nature of the Nazirite's commitment. The restrictions were not occasional or situational but were to be meticulously observed for the entire duration of the vow, whether it was for a predetermined number of days, weeks, or, in rare cases, a lifetime. It speaks to sustained discipline and an enduring, unwavering dedication to the consecrated state.
"shall he eat nothing that is made of the vine tree"
This is the central and most encompassing prohibition of the verse. It extends far beyond merely alcoholic wine to include any and all derivatives of the grape. This meant no fresh grapes, no dried grapes (raisins), no grape juice, no grape vinegar, and certainly no wine. The intent was not solely to prevent intoxication but to enforce a complete and visible disassociation from the vine, which was a common element of daily life and celebration in ancient Israel.
"from the kernels even to the husk"
This highly specific and exhaustive phrase serves as a powerful idiom, eliminating any potential ambiguity regarding the scope of the prohibition. It means every single part of the grape, from its innermost seed (kernels) to its outermost skin (husk), was strictly forbidden. This meticulous detail underscores the uncompromising nature of the Nazirite's commitment and the absolute strictness of God's command for their consecrated state, leaving no room for partial observance or loopholes.
Literary Devices
Numbers 6:4 employs several potent literary devices to convey the absolute nature of the Nazirite's commitment and the comprehensive scope of the prohibition. Merism is prominently featured in the phrase "from the kernels even to the husk." This figure of speech uses two contrasting or extreme parts (the smallest and outermost) to represent the entire whole, effectively communicating that absolutely no part of the vine or its products was permitted. This serves as a form of hyperbole or emphasis, underscoring the severity and comprehensiveness of the restriction. Furthermore, the prohibition carries significant symbolism. The vine, a common element of daily life, sustenance, and celebration in ancient Israel, becomes a symbol of the ordinary world and its pleasures. By abstaining from it entirely, the Nazirite visibly demonstrated their radical separation and distinctness, symbolizing a life set apart for God's exclusive purposes, transcending common societal norms and practices.
Theological and Thematic Connections
The Nazirite vow, and specifically the stringent prohibition against the vine, profoundly connects to broader biblical themes of holiness, consecration, and voluntary sacrifice. It illustrates God's persistent call for His people to be set apart, not merely by ritualistic adherence, but by intentional choices that demonstrate wholehearted devotion. This voluntary self-denial for a higher spiritual purpose foreshadows the New Testament call to live lives of sanctification, where believers are set apart for God's holy use. It emphasizes that true dedication to God often involves abstaining from things that are otherwise permissible, but which might hinder a deeper relationship with Him or compromise one's witness in the world. The Nazirite's visible separation served as a living sermon, reminding the community of the possibility and importance of radical devotion.
Reflection and Application
While the specific Nazirite vow is not a practice for New Covenant believers today, the underlying principles of Numbers 6:4 offer profound and timeless spiritual lessons for contemporary Christian living. This verse challenges us to thoughtfully consider what "vine products"—that is, what otherwise common, permissible, or even seemingly good things—we might need to voluntarily abstain from, limit, or re-evaluate in our lives to cultivate a deeper, more focused, and undistracted relationship with God. It encourages a spirit of intentional consecration, where we actively choose to set aside time, resources, or even certain habits, not out of legalism or a desire to earn favor, but out of a fervent love for God and a desire for wholehearted devotion. This ancient regulation reminds us that spiritual discipline and self-denial, when motivated by genuine love for God and a pursuit of His glory, can be powerful tools for spiritual growth, helping us to prioritize divine purposes above worldly comforts, distractions, or even our own preferences, enabling us to live a life truly set apart for His glory and kingdom.
Questions for Reflection
FAQ
Why was the vine specifically prohibited for Nazirites, beyond just avoiding intoxication?
The prohibition against all vine products was far more profound than a simple command against drunkenness; it symbolized a radical separation from common life and its ordinary enjoyments. Wine was a staple in ancient Israelite society, deeply associated with celebration, daily sustenance, and even religious offerings. By abstaining from every part of the vine, "from the kernels even to the husk," the Nazirite demonstrated an extreme level of self-denial and devotion. This comprehensive abstinence served as a visible sign of their unique consecration to God, setting them apart from the ordinary and emphasizing their commitment to a heightened state of ritual purity and spiritual focus, as outlined in Numbers 6:2. It was a tangible expression of their exclusive dedication to the Lord.
Were all Nazirites lifelong, or could the vow be for a limited time?
The vast majority of Nazirite vows were for a set, limited period, often determined by the individual taking the vow. The text in Numbers 6:5 speaks of "the days of the vow of his separation," clearly implying a defined duration. Upon completion of the vow, specific rituals and sacrifices were performed to mark its end (Numbers 6:13-21). However, there were rare and notable instances of lifelong Nazirites, such as Samson (Judges 13:5) and Samuel (implied from 1 Samuel 1:11), whose vows were typically initiated by their parents or by divine decree from birth, rather than being self-imposed.
Christ-Centered Fulfillment
The Nazirite vow, with its stringent requirements for visible separation and radical self-denial, finds its ultimate fulfillment and profound transformation in the person and work of Jesus Christ. While Jesus did not take a Nazirite vow in the Mosaic sense (He famously drank wine, as seen in Matthew 11:19), He embodies the spiritual essence of the Nazirite's consecration in a far more complete and perfect way. Jesus was the truly "separated one"—holy, undefiled, and set apart from sinners, consecrated for God's singular purpose of redemption (Hebrews 7:26). His entire life was one of perfect self-denial and unwavering obedience to the Father's will, culminating in His ultimate sacrifice on the cross. There, He "gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good" (Titus 2:14). Through His atoning work, believers are now consecrated and set apart, not by external regulations like abstaining from the vine, but by the indwelling Holy Spirit and their spiritual union with Christ (1 Corinthians 6:11). We become a "royal priesthood, a holy nation" (1 Peter 2:9), called to live lives of dedication and holiness, not through legalistic adherence to the shadows of the Old Covenant, but through the glorious reality of His finished work. Indeed, the "wine" of the New Covenant—His shed blood—is the very means of our eternal communion with God and the foundation of our new life in Him (Matthew 26:27-28).