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 6:6 specifies a crucial prohibition for individuals undertaking the Nazirite vow: the absolute avoidance of any contact with a dead body. This command profoundly underscored the Nazirite's commitment to ritual purity and complete separation unto the LORD for the duration of their consecrated period, emphasizing that their dedication transcended even the most fundamental familial and societal obligations related to mourning and burial. It highlighted the sacredness of their consecrated state, which demanded an unbroken condition of holiness, setting them apart as living testaments to divine devotion.
Context
Literary Context
Numbers 6:6 is situated within the comprehensive legislation concerning the Nazirite vow, outlined in Numbers 6:1-21. The preceding verses (Numbers 6:1-5) establish the general parameters of the vow, including its voluntary nature, the prohibition against consuming grape products, and the mandate to let one's hair grow long as a visible sign of dedication. Verse 6 specifically addresses the third major prohibition: contact with the dead, a particularly stringent requirement for maintaining ritual purity. This command is further elaborated in Numbers 6:7-12, which details the severe consequences of accidental defilement by a corpse, even if it is a close family member, requiring the Nazirite to shave their head, offer sacrifices, and restart the period of their vow. The placement of this stringent purity requirement immediately after the general rules emphasizes its paramount importance in maintaining the Nazirite's consecrated status and highlights the radical nature of their commitment to the LORD.
Historical & Cultural Context
In ancient Israel, contact with a dead body was a primary source of ritual uncleanness, as stipulated in various Mosaic laws (e.g., Leviticus 11:24-40; Numbers 19:11-16). This uncleanness was not inherently sinful but rendered an individual temporarily unfit for worship or participation in the community's sacred life, requiring a period of purification. For the Nazirite, however, this prohibition was elevated to an extreme level. Unlike ordinary Israelites, who could become unclean and then purify themselves, the Nazirite's vow demanded an unbroken state of holiness. This meant abstaining from even the most natural and expected acts of familial piety, such as mourning or burying a deceased parent, sibling, or spouse (Numbers 6:7). This radical separation underscored the Nazirite's total dedication to God, setting them apart from the common populace and even from the priests, who had specific, though less stringent, regulations regarding contact with the dead (Leviticus 21:1-4). The Nazirite's purity was a visible sign of their unique consecration, a living testament to their devotion to the God of life.
Key Themes
Numbers 6:6 contributes significantly to several key themes within the book of Numbers and broader Israelite theology. The most prominent theme is Holiness and Purity, emphasizing God's absolute demand for a people set apart for Him. The Nazirite's stringent regulations regarding contact with the dead underscore the pervasive nature of defilement and the necessity of radical separation to maintain a consecrated state before a holy God. This connects to the broader narrative of Israel's journey through the wilderness, where maintaining ritual purity was essential for God's continued presence among His people (e.g., Numbers 5:1-4). Another crucial theme is Consecration and Dedication, highlighting the voluntary nature of the Nazirite vow as a profound act of devotion. The Nazirite's willingness to forgo even familial obligations for the sake of their vow illustrates the depth of commitment required for true service to the LORD. Finally, the verse speaks to the theme of Life versus Death, where death represents the antithesis of God's life-giving presence. The Nazirite's avoidance of dead bodies symbolizes their alignment with the God of life and their rejection of anything associated with the realm of death and decay, reinforcing the sanctity of life in God's covenant.
Exposition and Analysis
Key Word Analysis
This primitive root means "to hold aloof," "abstain," or "to set apart (to sacred purposes), i.e., devote." It is the very root of the term "Nazirite" (Hebrew, nazir), signifying a deliberate and intentional act of setting oneself apart from ordinary life and its defilements for a specific, holy purpose unto the LORD. The separation is not merely physical but spiritual and existential, defining the individual's entire being during the vow period as consecrated.
This is the sacred, covenantal name of God, often translated as "Jehovah" or "the LORD." It denotes "the self-Existent or Eternal One." The phrase "unto the LORD" (KJV) or "to Yahweh" (modern translations) highlights that the Nazirite's separation and dedication are not for personal gain or human recognition, but are solely directed towards the sovereign, self-existent God of Israel. This divine focus elevates the vow from a mere ritual to an act of profound spiritual devotion and worship.
The KJV translates "dead body" from a combination of the root mûwth (to die, kill) and nephesh (soul, breathing creature, life, person). Literally, it can mean "a dead person" or "a soul of death." This phrase highlights the profound defiling nature of a corpse in ancient Israelite thought. It is not just a physical object but something that embodies the antithesis of life and purity, representing the ultimate consequence of sin. For the Nazirite, avoiding this "soul of death" was paramount to maintaining their life-affirming, consecrated state before the living God, as death was the ultimate defilement in a system centered on life and holiness.
Verse Breakdown
"All the days that he separateth [himself] unto the LORD"
This opening clause establishes both the duration and the divine orientation of the Nazirite's commitment. The phrase "all the days" emphasizes the continuous, unbroken nature of this dedication, requiring constant vigilance and adherence to the vow's terms without interruption. The crucial qualifier "unto the LORD" indicates that the entire purpose of the vow, including its stringent prohibitions, is to honor, serve, and draw near to God, making it a sacred act of worship and devotion rather than a mere ascetic practice. This highlights the theological grounding of the Nazirite's separation.
"he shall come at no dead body"
This is the specific and absolute prohibition at the heart of the verse. The phrase "come at" implies any form of contact, whether direct physical touch, being in the same tent or enclosed space as a corpse, or even participating in burial rites. The command extends to all dead bodies, human or animal, without exception, reinforcing the supreme importance of maintaining ritual purity above all other considerations, including familial duties or social customs. This absolute avoidance underscores the Nazirite's radical commitment to a life consecrated wholly to God, free from the defilement associated with death, which was considered the ultimate source of ritual impurity in the Israelite cultic system.
Literary Devices
The language of Numbers 6:6 employs several literary devices to convey its profound message and underscore the severity of the Nazirite's vow. Symbolism is central, as the physical separation from a dead body serves as a powerful symbol of spiritual purity and total consecration to God. The Nazirite's outward actions reflect an inward state of devotion, where the defilement of death represents anything that would pollute or compromise their sacred relationship with the LORD. The strictness of the command, overriding even the most fundamental familial obligations like burying one's parents, uses Hyperbole (a form of exaggeration) to emphasize the absolute and non-negotiable nature of this purity requirement. It highlights that the Nazirite's commitment to God was to supersede all other earthly ties, demonstrating an unparalleled level of dedication. Furthermore, there is an implicit Contrast between the Nazirite's life-affirming consecration to the living God and the defiling nature of death, reinforcing the idea that God is the source of life and purity, and those dedicated to Him must reflect His character by shunning anything associated with decay and spiritual impurity.
Theological and Thematic Connections
Numbers 6:6, with its stringent prohibition against contact with the dead, underscores profound theological truths about God's holiness, the nature of consecration, and the pervasive defilement of sin and death. It teaches that true dedication to God requires radical separation from anything that contaminates or compromises one's spiritual purity. The Nazirite's vow, though temporary, served as a living parable of the call to holiness for all God's people, demonstrating that intimacy with a holy God necessitates a life set apart from the world's defilements. This principle of separation for divine service resonates throughout Scripture, emphasizing that God's presence demands purity and that our commitment to Him should be undivided, reflecting His own unblemished character.
Reflection and Application
While the specific Nazirite vow is not practiced today, the underlying spiritual principles of Numbers 6:6 remain profoundly relevant for believers. This verse challenges us to consider what "dead bodies"—what sources of spiritual defilement—we might need to "come at no" in our own lives. It's a call to intentional spiritual purity, urging us to identify and separate ourselves from anything that hinders our consecration to Christ, whether it be sinful habits, worldly influences, ungodly relationships, or corrupted media. Our dedication to God should be so profound that it transcends even our natural inclinations, just as the Nazirite's vow superseded familial obligations. This is not about legalism, but about a heartfelt desire to live a life wholly devoted to God, maintaining a state of spiritual cleanliness that enables us to be effective vessels for His purposes and to reflect His holiness in a defiled world. It reminds us that true worship often demands costly choices of separation for the sake of greater intimacy and usefulness to the LORD, calling us to a radical, consecrated life that prioritizes God's purity above all else.
Questions for Reflection
FAQ
What was the primary reason for the Nazirite's strict avoidance of dead bodies?
The primary reason for the Nazirite's strict avoidance of dead bodies was to maintain an unbroken state of ritual purity and holiness for the entire duration of their vow. In ancient Israelite culture, contact with a dead body (human or animal) rendered a person ritually unclean, making them temporarily unfit for worship or participation in sacred activities. For the Nazirite, whose entire period was consecrated "unto the LORD" (Numbers 6:2), any defilement would break their special dedication. Such a breach required a lengthy process of purification, including shaving their head, offering specific sacrifices, and restarting their vow period from the beginning (Numbers 6:9-12). This extreme measure underscored the absolute nature of their commitment and the paramount importance of holiness in their unique service to God.
Did this prohibition apply even to close family members?
Yes, the prohibition was absolute and applied even to the closest family members. Numbers 6:7 explicitly states that the Nazirite "shall not make himself unclean for his father or for his mother, for his brother or for his sister, when they die." This was a radical departure from normal societal expectations, where mourning and burial of family members were sacred duties and expressions of piety. The Nazirite's vow demonstrated that their dedication to God superseded even these fundamental familial obligations, highlighting the extraordinary and total nature of their consecration to the LORD.
Christ-Centered Fulfillment
Numbers 6:6, with its emphasis on the Nazirite's absolute separation from death to maintain purity, finds profound Christ-centered fulfillment in several ways. While the Nazirite sought to avoid death, Christ willingly entered into it, not to be defiled by it, but to conquer it and purify us from its power. Jesus, the ultimate "Holy One" (Acts 2:27), maintained perfect purity throughout His life, utterly undefiled by sin, which is the "sting of death" (1 Corinthians 15:56). His purity was not achieved by avoiding contact with the unclean, but by His inherent sinlessness and divine power, which allowed Him to touch lepers (Mark 1:41) and even dead bodies (Mark 5:41-42; Luke 7:14-15), bringing life and cleansing where there was defilement. The Nazirite's physical separation from death foreshadows Christ's spiritual separation from sin and His ultimate victory over death itself through His resurrection (Romans 6:9). Moreover, for believers, our "separation unto the LORD" is not achieved through outward vows but through our union with Christ, who has made us holy and blameless before God (Colossians 1:22). We are called to be "dead to sin, but alive to God in Christ Jesus" (Romans 6:11), reflecting the ultimate Nazirite, Jesus, who perfectly fulfilled the call to absolute consecration and purity, not by avoiding death, but by conquering it for all who believe, thereby making a way for us to live in eternal purity and life.