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 6:5 delineates a fundamental ordinance of the Nazarite vow: the absolute prohibition against cutting one's hair throughout the entire period of consecration. This distinctive, uncut hair served as a profound and visible emblem of the individual's unique dedication and sacred separation unto the Lord, symbolizing a season of heightened holiness and complete submission to God's specific commands for their consecrated state, thereby underscoring the total commitment inherent in this voluntary act of devotion.
Context
Literary Context
This verse is intricately woven into the comprehensive legal framework detailing the Nazarite vow, meticulously prescribed in Numbers 6:1-21. Immediately preceding Numbers 6:5, Numbers 6:3-4 establish the prohibition against consuming any product of the vine, from wine to grape seeds or skins. Following this verse, Numbers 6:6-8 addresses the third major restriction: avoiding ritual defilement through contact with a dead body, even that of a close family member. Thus, Numbers 6:5 stands as the pivotal command concerning the physical appearance and the most prominent visible mark of the Nazarite, directly linking the internal commitment to an outward manifestation that was readily understood and recognized by the community. The entire chapter, therefore, provides the holistic regulations for initiating, maintaining, and concluding this extraordinary, temporary vow.
Historical & Cultural Context
In ancient Israel, the Nazarite vow represented a unique and voluntary commitment, accessible to both men and women as explicitly stated in Numbers 6:2. This distinguished it from the hereditary priesthood, allowing any Israelite to express an exceptional level of devotion and separation to Yahweh. Hair, across many ancient Near Eastern cultures, held significant symbolic weight, often associated with strength, honor, vitality, or a person's identity. For the Nazarite, allowing their hair to grow long and remain uncut was a deliberate, counter-cultural act. It served as a public renunciation of conventional grooming and a clear declaration of their consecrated status. This tangible sign visibly marked them as "set apart" for God, akin to the distinctive garments of the priests or the unique dietary laws observed by all Israelites. This visible distinction acted as a constant reminder, both to the Nazarite themselves and to the observing community, of their sacred commitment, emphasizing that their holiness was not merely an internal state but possessed a public, observable dimension.
Key Themes
Numbers 6:5 contributes significantly to several overarching themes within the book of Numbers and the Pentateuch. The primary theme is Holiness and Separation (Qadosh), underscoring God's demand for His people to be distinct and consecrated for His purposes, as seen in the broader call to holiness in Leviticus 11:44-45. The Nazarite vow exemplifies Voluntary Devotion and Commitment, showcasing an individual's personal initiative to go beyond the minimum requirements of the Mosaic Law in an act of profound piety. This highlights the theme of Personal Responsibility and Obedience within the covenant, where adherence to specific divine commands manifests one's dedication. Furthermore, the visible nature of the uncut hair emphasizes the theme of Public Witness and Testimony, as the Nazarite's appearance served as a living sermon, reminding others of God's presence and the possibility of extraordinary dedication. This verse, therefore, encapsulates the tension between individual piety and communal recognition within Israel's covenant relationship with Yahweh.
Exposition and Analysis
Key Word Analysis
From the root nazar (H5144), this noun properly signifies "something set apart," specifically referring to the dedication of a priest or Nazarite. In the context of Numbers 6:5, it denotes the abstract concept of dedication or consecration, highlighting the state of being distinct and devoted to God. It also concretely refers to the unshorn locks themselves, which are the physical manifestation of this dedication.
This adjective describes something as "sacred" or "set apart" for God, either ceremonially or morally. When applied to the Nazarite, it signifies that their dedicated state, achieved through adherence to the vow, renders them specially consecrated and acceptable in God's sight, distinct from the common or profane. The uncut hair is a visible marker of this sacred status.
This term refers to a knife or any sharp instrument used for shaving or making bare. The explicit prohibition of a razor touching the Nazarite's head underscores the absolute and specific nature of the hair requirement. It emphasizes that no alteration to the hair's natural growth is permitted, symbolizing a complete surrender of personal grooming and aesthetic control to the terms of the vow and, by extension, to God's will.
Verse Breakdown
"All the days of the vow of his separation"
This initial phrase establishes the temporal scope and comprehensive nature of the Nazarite's commitment. The prohibitions and requirements were not intermittent but continuous, applying without interruption for the entire duration of the vow, whether it was a predetermined period or for life. This highlights the sustained and unwavering dedication demanded.
"there shall no razor come upon his head"
This is the direct, absolute command concerning the Nazarite's hair. The emphatic "no razor" underscores the strictness and inviolability of this specific prohibition. It signifies that the hair must remain untouched by any cutting instrument, serving as the primary and most visible sign of the consecrated state.
"until the days be fulfilled, in the which he separateth [himself] unto the LORD"
This clause reiterates the typically temporary nature of most Nazarite vows, indicating that the restrictions were for a set, completed period. Crucially, it re-emphasizes the ultimate purpose and direction of this separation: it is "unto the LORD," clarifying that the entire dedication, including the physical sign, is directed solely towards God and His glory.
"he shall be holy, [and] shall let the locks of the hair of his head grow"
This concluding phrase directly links the physical act of allowing the hair to grow naturally and uncut to the spiritual state of holiness. The uncut "locks of the hair" (H6545, peraʻ, referring to dishevelled or untrimmed hair) are not merely a rule but a tangible, unmistakable manifestation and symbol of the Nazarite's consecrated status, signifying their unique relationship and dedication to the divine.
Literary Devices
Numbers 6:5 effectively employs several literary devices to convey its profound message. Symbolism is paramount, with the uncut hair serving as a potent visual symbol of the Nazarite's complete dedication, submission, and sacred separation to God. It physically represents a renunciation of personal vanity and a tangible commitment to a higher, divine purpose. The explicit declaration "he shall be holy" highlights the Emphasis on the sacred status attained through strict obedience to the vow, underscoring the divine approval and distinctiveness granted to the consecrated individual. Furthermore, the Repetition of the concept of "separation" (implied in "vow of his separation" and explicitly stated in "separateth [himself] unto the LORD") reinforces the core purpose of the Nazarite commitment, driving home the central idea of being set apart exclusively for God. The specific and absolute prohibition ("there shall no razor come upon his head") utilizes Negative Command to clearly define the boundaries of the vow, leaving no ambiguity regarding this crucial aspect of their consecrated state.
Theological and Thematic Connections
Numbers 6:5 profoundly illustrates the Old Testament concept of holiness as a state of being set apart for God's exclusive use and purpose. The Nazarite vow, with its visible sign of uncut hair, served as a powerful testament to the individual's intentional dedication and submission to divine will. This voluntary separation prefigures the broader call for God's people to live distinctively from the world, reflecting His character and purposes. It underscores that true devotion often involves tangible acts of obedience and a willingness to be different for the sake of God's glory, demonstrating a commitment that transcends mere ritual and embraces a consecrated lifestyle.
Reflection and Application
While the specific Nazarite vow, with its external regulations concerning hair and diet, is not practiced by believers today, the underlying principles of intentional dedication, visible separation, and holiness unto the Lord remain profoundly relevant for the Christian life. We are called to be a people set apart, not primarily by external vows, but by an inward transformation wrought by the Holy Spirit that profoundly manifests in our outward conduct. This means consciously choosing to live in a way that honors God, even when it goes against prevailing cultural norms or personal preferences. It involves dedicating our time, talents, resources, and very lives to His kingdom purposes, allowing our lives to be a visible, compelling testimony to the transforming power of Christ. Our "separation" is not about asceticism for its own sake, but about a holistic consecration to God, allowing His Spirit to shape our desires, actions, and priorities so that we reflect His holiness and draw others to Him in a world desperately in need of His light.
Questions for Reflection
FAQ
Why was the uncut hair so important for the Nazarite vow?
The uncut hair served as the primary and most visible sign of the Nazarite's vow of separation and dedication to the Lord. In ancient Israel, it was a public declaration that the individual was "set apart" for God for a specific period. It symbolized a renunciation of personal vanity, a submission to God's will, and a tangible commitment to the terms of the vow. It was a constant reminder to the Nazarite and to those around them of their consecrated status, much like Samson's strength was tied to his uncut hair as a sign of his Nazarite dedication, as recorded in Judges 16:17.
Could women take the Nazarite vow?
Yes, the biblical text explicitly states that both men and women could take the Nazarite vow. Numbers 6:2 begins with the inclusive language, "When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the LORD..." This demonstrates that the path of extraordinary, voluntary devotion was open to all Israelites, regardless of gender.
What happened at the end of a Nazarite vow?
At the conclusion of the vow's period, the Nazarite would come to the door of the tabernacle (or later, the temple) and offer specific sacrifices, including a burnt offering, a sin offering, and a peace offering. Crucially, they would shave their head at the door of the tabernacle and place the hair on the fire under the peace offering (Numbers 6:18). This act symbolized the completion of their period of separation and their return to ordinary life, with the offerings acknowledging God's grace and their fulfillment of the vow.
Christ-Centered Fulfillment
Numbers 6:5, with its emphasis on the Nazarite's "separation" and "holiness" marked by a visible sign, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. While Jesus did not take a Nazarite vow in the traditional sense, His entire earthly life was the embodiment of perfect separation and consecration unto the Lord. He was the one truly "set apart" from birth, not by a temporary vow, but by His very nature and divine purpose (Hebrews 7:26). His life was a complete and unwavering dedication to His Father's will, a perfect living sacrifice offered in obedience (Hebrews 10:5-7). The Nazarite's uncut hair was an external, temporary sign of a human-initiated separation; Christ's "separation" was an intrinsic, eternal holiness, visibly manifested in His sinless life, His authoritative teachings, and His miraculous works, all of which pointed to His unique and unparalleled relationship with God. He consecrated Himself for the sake of His disciples (John 17:19), perfectly fulfilling the spirit of the Nazarite vow by embodying the holiness and dedication that the Old Testament shadow only hinted at. Through His finished work on the cross, believers are now called to share in His holiness, being set apart by His Spirit, not by outward rules, but by a transformed heart that reflects the ultimate Nazarite, Jesus Christ, who perfectly accomplished God's will.