TRV
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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 6:9 addresses a critical contingency within the Nazarite vow, outlining the specific protocol for a Nazarite who becomes ceremonially unclean due to a sudden, unavoidable encounter with a dead body. This unforeseen defilement nullifies the days of consecration already observed, necessitating a prescribed purification ritual, including the symbolic shaving of the head on the seventh day, before the Nazarite can recommence their period of separation to the Lord. The verse profoundly illustrates God's stringent demands for ceremonial purity even as it graciously provides a pathway for restoration and the continuation of a sacred commitment in the face of unintended defilement.
Context
Literary Context
Numbers 6:9 is strategically placed within the broader legislation concerning the Nazarite vow, which is comprehensively detailed in Numbers 6:1-21. The preceding verses, Numbers 6:1-8, meticulously establish the core prohibitions that define the Nazarite's consecrated state: abstinence from all grape products, avoidance of a razor on their hair, and strict separation from any contact with the dead. This particular verse functions as a specific "case law" (casuistry), providing a divine contingency plan for an unavoidable breach of the vow's purity requirements. It highlights God's foresight and mercy, offering a clear pathway for the Nazarite to be restored to their consecrated state and to restart their vow. The subsequent verses, Numbers 6:10-12, elaborate on the specific sacrifices and rituals required for this purification and the recommencement of the vow, underscoring the serious implications of defilement, even when accidental.
Historical & Cultural Context
In ancient Israel, the concept of ceremonial purity was foundational to religious life, especially for those dedicated to Yahweh or involved in sacred service. Contact with a dead body was considered a primary source of ritual impurity, as death was intrinsically linked to the realm of sin and separation from the life-giving God. This impurity was not a moral failing but a ritual state that rendered an individual temporarily unfit for worship, participation in communal sacred activities, or approach to the Tabernacle. The Nazarite, by virtue of their unique vow of separation, was held to an even higher standard of purity. The phrase "very suddenly by him" emphasizes the unexpected and unavoidable nature of the defilement, distinguishing it from a deliberate transgression. The prescribed "seventh day" for cleansing aligns with broader Old Testament purification protocols, such as those found in Leviticus 12 and Leviticus 14, where a seven-day period was frequently mandated for various forms of ritual impurity before one could be declared clean and offer sacrifices. The act of shaving the head was a profound, visible act of purification, symbolizing the termination of the defiled period of the vow and the preparation for a fresh start.
Key Themes
Numbers 6:9 contributes significantly to several overarching themes within the book of Numbers and the Pentateuch. Firstly, it underscores the Holiness of God and the corresponding demand for Purity and Separation from His people, especially those in a consecrated state. The stringent requirements for the Nazarite vow, and the severe consequences of its breach, even if accidental, vividly illustrate the absolute nature of divine holiness. Secondly, it highlights the theme of Divine Provision and Grace within the covenant. Despite the strictness, God provides a clear, merciful pathway for restoration rather than outright disqualification. This demonstrates God's desire for His people to fulfill their commitments and His willingness to provide means for overcoming obstacles. Thirdly, the verse touches on the theme of Atonement and Cleansing, albeit ritualistic, foreshadowing the greater need for spiritual cleansing from sin. The shaving of the head and subsequent sacrifices point to the necessary actions to restore a right standing, even if temporary, before a holy God. Finally, it reinforces the Sacredness of Vows, emphasizing that commitments made to God are to be taken with utmost seriousness, and that even unintended breaches require specific, divinely ordained remedies.
Exposition and Analysis
Key Word Analysis
This verb (H2930) signifies a state of ritual impurity or uncleanness. In the Old Testament, ṭâmêʼ' does not inherently imply moral sin but rather a state that renders a person unfit for sacred activities or presence in the Tabernacle/Temple. Contact with a dead body was a primary source of such impurity, seen as antithetical to God's life-giving holiness. For the Nazarite, this defilement meant a breach of their consecrated state, requiring specific purification rites to restore their ritual purity and allow them to recommence their vow.
This noun (H5145) refers to something set apart, separated, or dedicated. It can also refer to "unshorn locks" or a "crown," often referring to the uncut hair of the Nazarite, which served as the visible sign and symbol of their separated state and vow to the Lord. When the text states "defiled the head of his consecration," it means that the very symbol of his dedication, his hair, and by extension the entire period of his vow, became ritually impure and thus nullified.
This verb (H1548) means "to be bald" or, causatively, "to shave." For the Nazarite, shaving the head was a profound and visible act of purification. It symbolized the cutting off of the defiled period of the vow and a complete reset. This act was not merely cosmetic but ritualistic, signifying the end of the defiled period and the preparation for a fresh start, allowing the Nazarite to begin their vow anew with a clean slate.
Verse Breakdown
"And if any man die very suddenly by him"
This clause establishes the specific, unforeseen circumstance that triggers the defilement. The emphasis on "very suddenly" (a doubling of the Hebrew roots petha' and pithʼôwm) highlights the unexpected, instantaneous, and unavoidable nature of the contact with death, distinguishing it from a deliberate act of impurity. The phrase "by him" suggests close proximity, implying the Nazarite was near the deceased, perhaps in the same dwelling or immediate vicinity, without prior knowledge or intent.
"and he hath defiled the head of his consecration"
This is the immediate and direct consequence of the accidental contact. The "head of his consecration" refers to the Nazarite's uncut hair, which was the physical manifestation and primary symbol of his vow of separation to God. By coming into contact with a dead body, this sacred symbol, and thus the entire period of the vow observed up to that point, was rendered ritually impure and nullified. All previous days of the vow were lost, and the Nazarite was required to start the vow period over from the beginning.
"then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it"
This outlines the prescribed purification ritual and its precise timing. The shaving of the head was a drastic and public act, symbolizing the cutting off of the defiled period of the vow and a complete reset. The "seventh day" indicates the standard period for ritual purification in Israelite law, after which the Nazarite would be considered clean and could proceed with the necessary sacrifices to recommence their vow (as detailed in Numbers 6:10-12). The repetition of "on the seventh day shall he shave it" underscores the importance and specificity of this timing.
Literary Devices
Numbers 6:9 primarily employs Legal Casuistry, a common form in ancient Near Eastern law codes, presenting a specific hypothetical case ("And if any man die very suddenly by him...") and then prescribing the precise legal consequence and required remedy ("then he shall shave his head..."). This "if-then" structure provides clear and unambiguous instructions for various scenarios. The verse also utilizes profound Symbolism, where the Nazarite's uncut hair is a potent symbol of his unique separation and consecration to God. Its defilement and subsequent shaving represent the breaking and resetting of the vow, a visible sign of a spiritual state. The act of shaving itself carries significant Symbolic Action, signifying purification, the cutting off of the old, defiled state, and the preparation for a new beginning. Furthermore, there is an element of Repetition in the phrase "on the seventh day shall he shave it," which emphasizes the precise timing and critical importance of this step in the cleansing process, reinforcing its mandatory nature.
Theological and Thematic Connections
Numbers 6:9 powerfully illustrates God's unwavering standard of holiness, even in the face of human vulnerability and unforeseen circumstances. It underscores that true consecration to God demands a profound commitment to purity, both ritual and spiritual. While the defilement here is accidental and ritualistic, it serves as a tangible reminder that anything that compromises our separation to God must be dealt with decisively and according to His prescribed means. Yet, the verse simultaneously reveals God's gracious provision for restoration. He does not abandon the Nazarite who is accidentally defiled but provides a clear, merciful path back to purity and the recommencement of their commitment. This profound balance between divine holiness and divine grace is a recurring theme throughout Scripture, foreshadowing the ultimate provision for our spiritual defilement and the restoration of our fellowship with a holy God.
Reflection and Application
While the specific Nazarite vow is not practiced by believers today, the enduring principles embedded in Numbers 6:9 offer profound spiritual lessons for our lives in Christ. Our salvation marks a profound commitment to God, a "vow" to live separated unto Him, to be holy as He is holy. This verse reminds us of the seriousness with which God views our dedication and the reality that our spiritual walk can be hindered or "defiled" even by unforeseen circumstances or unwitting exposure to the effects of sin in a fallen world. Just as the Nazarite's hair, a visible symbol of his consecration, was defiled, so too can our spiritual vitality be compromised by sin, even if unintentional or due to the pervasive nature of evil around us. However, the most encouraging aspect is God's gracious provision for restoration. He does not leave us in a state of defilement but provides a clear path to cleansing and renewal through the finished work of Christ. This passage calls us to a sober awareness of anything that might hinder our walk with God and to a confident embrace of His grace for cleansing and a fresh start, allowing us to continue our journey of consecration with renewed purpose and joy.
Questions for Reflection
FAQ
What was the "head of his consecration" and why was it defiled?
The "head of his consecration" refers to the Nazarite's uncut hair, which was a central and visible symbol of his vow of separation and dedication to the Lord. During the period of the vow, a Nazarite was forbidden from cutting his hair, allowing it to grow freely as a sign of his unique commitment to God. When the text states that this "head of his consecration" was defiled, it means that the very symbol of his sacred vow, and by extension the entire period of the vow that had already passed, became ritually impure due to contact with a dead body. This defilement was not a moral failing but a ritual state that rendered the Nazarite unfit to continue his vow without undergoing a prescribed purification process.
Why was the seventh day significant for cleansing?
The "seventh day" was a common and highly significant period for various purification rituals in Old Testament law. Throughout the Pentateuch, particularly in the book of Leviticus, a seven-day period frequently marked the duration of ritual impurity or the time required for a purification process to be completed. For example, a person who touched a dead body was unclean for seven days, as detailed in Numbers 19:11. The seventh day typically marked the culmination of the purification period, after which the individual could be declared clean and participate in sacred activities or offer sacrifices. In the case of the Nazarite, shaving his head on the seventh day signified the completion of the cleansing process, allowing him to then offer the necessary sacrifices and recommence his vow with a renewed state of purity.
Christ-Centered Fulfillment
Numbers 6:9, with its meticulous instructions for cleansing from accidental defilement, beautifully foreshadows the perfect and ultimate cleansing provided by Jesus Christ. The Nazarite's vow, a temporary and human effort to achieve a state of separation and purity, constantly faced the threat of external defilement, even when unforeseen. This highlights the inherent inability of humanity to maintain perfect purity on its own. The need for a prescribed ritual of shaving and sacrifice points to the insufficiency of human effort and the absolute necessity of divine intervention for true cleansing. In Christ, we find the ultimate fulfillment of this need. He is the perfectly consecrated One, the true Lamb of God, who takes away the sin of the world, who took on our defilement—not merely ritual impurity, but the deep spiritual defilement of sin itself. His sacrifice on the cross provides a once-for-all cleansing that the repetitive rituals of the Old Testament could only anticipate and point towards (Hebrews 9:11-14). Unlike the Nazarite who had to restart his vow, believers in Christ receive a permanent new beginning, a new creation (2 Corinthians 5:17), where our standing before God is not based on our flawed performance but on His perfect righteousness imputed to us (Philippians 3:9). When we stumble or are defiled by sin, we do not restart our salvation, but are cleansed and restored through confession and the ongoing advocacy of Christ (1 John 1:9). Thus, Numbers 6:9, with its emphasis on purity, defilement, and divine provision for restoration, ultimately directs our gaze to Christ, the source of eternal cleansing and perfect consecration for all who believe.