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Expositor's Bible Commentary Numbers 6:1 And the LORD spake unto Moses, saying, NAZARITISM: THE BLESSING OF AARON Numbers 6:1-27 1. THE custom of Nazaritism, which tended to form a semi-religious caste, is obscure in its origin. The cases of Samson and Samuel imply that before birth some were bound in terms of this vow by their parents. In the passage before us nothing whatever is said as to the reasons which the law recognised for the practice of Nazaritism. We may believe, however, that it was from the first, like many votive customs, distinctly religious. One who had been delivered from some danger or restored to health might adopt this method of showing his thankfulness to God. It is impossible to connect Nazaritism with any sacerdotal duty. A man under the vow had no function, no privilege, that in the least approached that of the priest. Nor can we trace any parallel between the Nazarite rule and that of the fakirs of India or the dervishes of Egypt and Arabia, whose poverty is their mark of consecration. There is, however, some resemblance to the vow of the Arab pilgrim, who, on his way to the holy place, must not cut or dress his hair, and must abstain from bloodshed. The prophet Amos {Amo 2:11} claims that God had raised up young men to be Nazarites, and he places their influence almost on a level with that of the prophets as a means of blessing to the people. We may believe, therefore, that they helped both morality and religion; and the conditions of their vow seem to have given them fine bodily health and personal appearance. When the Nazarite vow was undertaken for a term, say thirty, sixty, or a hundred days, the law assumed its religious character, prescribed the conditions to be observed, the means of removing accidental defilement, and the ceremonies to be performed when the period of separation closed. Any man might devote himself without appealing to the priest or going through any religious rite; and in general his own conscience was depended on to make him rigidly attentive to his vow. There was to be no monastic association of Nazarites, no formal watch kept over their conduct. They mingled with others in ordinary life, and went about their business as at other times. But the unshorn hair distinguished them; they felt that the eye of God as well as the eyes of men were upon them, and walked warily under the sense of their pledge. The discharge which had to be given by the priest was a further check; it would have been withheld if any charge of laxity had been made against the Nazarite. The ceremonies of release were of a kind fitted to attract general attention. The modern pledge of abstinence bears in various points resemblance to the Nazarite vow. We can easily believe that indulgence in strong drink was one of the principal sins against which Nazaritism testified. And as in ancient Israel that body of abstainers from the fruit of the vine, honorably known as a caste, acknowledged by the Divine law, formed a constant check on intemperance, so the existence of a large class among ourselves, bound to abstinence, aids most effectually in restraining the drinking customs of the present age. When we add to the approval of Nazaritism which is before us here the fact that priests in the discharge of their ministry were required to forego the use of wine, the sanction of Hebrew legislation on its moral side may certainly be claimed for the total abstinence pledge. No doubt the circumstances differ greatly. Wine was the common beverage in Palestine. It was in general so slightly intoxicating that the use of it brought little temptation. But our distilled liquors and fermented drinks are so strongly alcoholic, so dangerous to health and morals, that the argument for abstinence is now immensely greater than it was among the Hebrews. Not only as an example of self-restraint, but as a safeguard against constant peril, the pledge of abstinence deservedly enjoys the sanction of the Churches of Christ. On the other hand, the pledge of the total abstainer, like the vow of the Nazarite, carries with it a certain moral danger. One who, having come voluntarily under such a pledge, allows himself to break it suffers a serious loss of spiritual power. The abstainer, like the Nazarite, is his own witness, his own judge. But if his pledge has been sacredly undertaken, solemnly made, any breach of it is an offence to conscience, a denial of obligation to God which must react on the will and life. It was not by using strong drink that Samson broke his vow of Nazaritism, but in a far less serious manner - by allowing his hair to be cut off. Still his case is an instructive parable.The Spirit of the Lord passed from him; he became weak as other men, the prey of his enemies. The man who has come under the bond of total abstinence, especially in a religious way, and breaks it, becomes weaker than others. To confess his fault and resume his resolution may not lift him up again. The will is less capable, the sense of sacredness less imperative and potent. It is hard to say why the peculiar defilement caused by touching a dead body or being present at a death is that alone on which special attention is fixed in the Nazarite law. {Num 6:9 ff.} One would have expected the other offence of using wine to be dealt with rather than mere accidents, so to speak. We can see that the law as it stands is one of many that must have preceded the prophetic period. If Amos, for example, had influenced the nature of the legislation regarding Nazaritism, it would have been in the direction of making drunkenness rather than ceremonial uncleanness a special point in the statutes. From beginning to end of his prophecy he makes no distinct reference to ceremonial defilement. But injustice, intemperance, disaffection to Jehovah, are constantly and vehemently denounced. Hosea, again, does refer to unclean food, the necessity of eating which would be part of Israel’s punishment in exile. But he too, unless in this casual reference, is a moralist-cares nothing, -so far as his language goes, for the contact with dead bodies or any other ceremonial defilement. Judging a Nazarite, he would certainly have regarded sobriety and purity of life as the tests of consecration-drunkenness and neglect of God as the sins that deserved punishment. Hosea’s condemnation of Israel is: "They have left off to take heed to Jehovah. Whoredom and wine and new wine take away the understanding." In Ezekiel, whose schemes of worship and of priestly work are declared to have been the origin of the Priests’ Code, the same tendency is to be found. He has a passage regarding unclean foods, which assumes the existence of statutes on the subject. But as a legislator he is not concerned with ceremonial transgressions, the defilement caused by dead bodies, and the like. Take into account the whole of his prophecy, and it will be seen that the new heart and the right spirit are for Ezekiel the main things, and the worship of the temple he describes is to be that of a people not ceremonially consecrated, but spiritually pure, and so in moral unity with God. He adopts the old forms of worship along with the priesthood, but his desire is to give the ritual an ethical basis and aim. The statute which applies to the discharge of the Nazarite from his rule {Num 6:13-21} is exceedingly detailed, and contains provisions which on the whole seem fitted to deter rather than encourage the vow. The Nazarite could not escape from obligation as he had entered upon it, without priestly intervention and mediation. He had to offer an oblation, -one he-lamb of the first year for a burnt offering; one ewe-lamb of the first year for a sin offering; and for peace offerings a ram, with a basket of unleavened bread, cakes of fine flour mingled with oil, unleavened wafers anointed with oil; and meal offerings and drink offerings. These had to be presented by the priest in the prescribed manner. In addition to the possible cost of repeated cleansings which might be needful during the period of separation, the expense of those offerings must have been to many in a humble station almost prohibitory. We cannot help concluding that under this law, at whatever time it prevailed, Nazaritism became the privilege of the more wealthy. Those who took the vow under the appointed conditions must have formed a kind of puritan aristocracy. The final ceremonies included burning of the hair, which was carefully removed at the door of the tent of meeting. It was to be consumed in the fire under the peace offering, the idea being that the obligation of the vow and perhaps its sanctity had been identified with the flowing locks. The last rite of all was similar to that used in the consecration of priests. The sodden shoulder of the ram, an unleavened cake, and an unleavened wafer were to be placed on the hands of the Nazarite, and waved for a wave offering before the Lord-thereafter, with other parts of the sacrifice, falling to the priest. After that the man might drink wine, perhaps in a formal way at the close of the ceremonies. To explain this elaborate ritual of discharge it has been affirmed that the idea of the vow "culminated in the sacrificial festival which terminated the consecration, and in this attained to its fullest manifestation." If this were so, ritualism was indeed predominant. To make such the underlying thought is to declare that the abstinence of the Nazarite from strong drink and dainties, to which a moralist would attach most importance, was in the eye of the law nothing compared to the symbolic feasting with God and the sacerdotal functions of the final ceremony. Far more readily would we assume that the ritual of the discharge.was superfluously added to the ancient law at a time when the hierarchy was in the zenith of its power. But, as we have already seen, the final rites were of a kind fitted to direct public attention to the vow, and may have had their use chiefly in preventing any careless profession of Nazaritism, tending to bring it into contempt. One other question still demands consideration: What was meant by the "sin offering" which had to be presented by the Nazarite when he had unintentionally incurred uncleanness, and the sin offering which had to be offered at the time of his discharge-what, in short, was the idea of sin to which this oblation corresponded? The case of the Nazarite is peculiarly instructive, for the point to be considered is seen here entirely free from complications. The Nazarite does not undertake the obligation of his vow as an acknowledgment of wrong he has done, nor does he place himself under any moral disadvantage by assuming it. There is no reason why in becoming a Nazarite or ceasing to be a Nazarite he should appear as a transgressor; rather is he honouring God by what he does. Suppose he has been present at a death which has unexpectedly taken place-that involves no moral fault by which a man’s conscience should be burdened. Deliberately to touch a dead body might, under the law, have brought the sense of wrongdoing; but to be casually in a defiled house could not. Yet an atonement was necessary. {Num 6:11} It is expressly said that a sin offering and a burnt offering must be presented to "make atonement for him, for that he sinned by reason of the dead." And again, when he has kept the terms of his vow to the last, honouring Jehovah by his devotion, commending morality by his abstinence, maintaining more rigidly than other Israelites the idea of consecration to Jehovah, he cannot be released from his obligation till a sin offering is made for him. There is no moral offence to be expiated. Rather, to judge in an ordinary human way, he has carried obedience farther than his fellow-Israelites. The whole circumstances show that the sin-offering has no reference to moral pollution. The idea is not that of removing a shadow from the conscience, but taking away a taint of the flesh, or, in certain cases, of the mind which has become aware of some occult injury. A clear division was made between the moral and the immoral; and it was assumed that all Israelites were keeping the moral commandments of the law. Then moral persons were divided into those who were clean and those who were unclean; and the ceremonial law alone determined the conditions of undefiled and acceptable life. If the law declared that a sin offering was necessary, it meant not that there had been immorality, but that some specified or unspecified taint lay upon a man. No doubt there were principles according to which the law was framed. But they might not be apparent; and no man could claim to have them explained. Now with regard to Nazaritism, the idea was that of a vivid and pure form of life to which a man might attain if he would discipline himself. And it seems to have been understood that in returning from this to the common life of the race an apology, so to speak, had to be made to Jehovah and to religion. The higher range of life during the term of separation was peculiarly sensitive to invasions of earthly circumstance, and especially of the defilement caused by death; and for anything of this sort there was needed more than apology, more than trespass offering. The Nazarite going back to ordinary life was regarded in more senses than one as a sinner. The conditions of his vow had been difficult to keep, and, presumably, had been broken.. He was all the more under the suspicion of defilement that he had undertaken special obligations of purity. A peculiar form of mysticism is involved here, an effort of humanity to reach transcendental holiness. And the law seemed to give up each experiment with a sigh. In the story of Samson we have only the popular pictorial elements of Nazaritism. The statutes convey hints of deeper thought and feeling. Generally speaking the whole system of purification enjoined by the ceremonial Jaw, the constant succession of cleansings and sacrifices, must have appeared to be arbitrary. But it would be a mistake to suppose that there was no esoteric meaning, no purpose beyond that of keeping up the sense of religious duty and the need of mediation. Some intangible defilement seems to have been associated with everything mundane, everything human. The aim was to represent sanctity of a transcendent kind, the nature of which no words could express, for which the shedding of blood alone supplied a sufficiently impressive symbol. 2. The blessing which the priests were commissioned to pronounce on the people {Num 6:24-26} was in the following terms: "Jehovah bless thee. and keep thee: Jehovah make His face to shine upon thee, and be gracious unto thee: Jehovah lift up His countenance upon thee, and give thee peace." By means of this threefold benediction the name of Jehovah was to be put upon the children of Israel-that is to say, their consecration to Him as His accepted flock and their enjoyment of His covenant grace were to be signified. In a sense the invocation of this blessing was the highest function of the priest: he became the channel of spiritual endowment in which the whole nation shared. It is a striking fact that the distinctive ideas conveyed in the three portions of the blessing-Preservation, Enlightenment, Peace - bear a relation, by no means fanciful, to the work of the Father, the Son, and the Holy Spirit. First are invoked the providential care and favour of God, as Ruler of the universe, Arbiter among the nations, Source of creaturely life, Upholder of human existence. Israel as a whole, and each individual Israelite as a member of the sacred community, should in terms of the covenant enjoy the guardianship of the Almighty. The idea is expanded in Psalm 121:1-8 : "Jehovah is thy keeper: Jehovah is thy shade upon thy right hand. The sun shall not smite thee by day, Nor the moon by night. Jehovah shall keep thee from all evil; He shall keep thy soul. Jehovah shall keep thy going out and thy coming in, from this time forth and for evermore." And in almost every Psalm the theme of Divine preservation is touched on either in thanksgiving, prayer, or exultant hope. "For God will save Zion. and build the cities of Judah; And they shall abide there, and have it in possession. The seed also of His servants shall inherit it; And they that love His name shall dwell therein." Often sorely pressed by the nations around, their land made the battle-field of empires, the Hebrews could comfort themselves with the assurance that Jehovah of Hosts was with them, that the God of Jacob was their refuge. And each son of Abraham had his own portion in the blessing. "I will say of Jehovah He is my refuge and my fortress, My God in whom I trust." The keynote of joyful confidence in the unseen King was struck in the benediction which, pronounced by Aaron and by the high-priests after him, associated Israel’s safety with obedience to all the laws and forms of religion. The second member of the blessing indicates under the figure of the shining of Jehovah’s face the revelation of enlightening truth. Here are implied the unfolding of God’s character, the kindly disclosure of His will in promise and prophecy, the opening to the minds of men of those high and abiding laws that govern their destiny. There is a forth-shining of the Divine countenance which troubles and dismays the human heart: "The face of the Lord is against them that do evil." But here is denoted that gracious radiance which came to its fulness in Christ. And of this Divine shining Jacob Boehme writes: "As the sun in the visible world ruleth over evil and good, and with its light and power and all whatsoever itself is, is present everywhere, and penetrates every being, and yet in its image-like [symbolic] form doth not withdraw again to itself with its efflux, but wholly giveth itself into every being, and yet ever remaineth whole, and nothing of its being goeth away therewith: thus also it is to be understood concerning Christ’s power and office which ruleth in the inward spiritual world visibly, and in the outward world invisibly, and thoroughly penetrateth the faithful man’s soul, spirit, and heart And as the sun worketh through and through a herb so that the herb becometh solar (or filled with the virtue of the sun, and as it were so converted by the sun that it becometh wholly of the nature of the sun): so Christ ruleth in the resigned will in soul and body over all evil inclinations, over Satan’s introduced lust, and generateth the man to be a new heavenly creature and wholly floweth into him." For the Hebrew people that shining of the face of God became spiritual and potent for salvation less through the law, the priesthood, and the ritual, than through psalm and prophecy. Of the revelation of the law Paul says, "The ministration of death written and engraven on stones came with glory, so that the children of Israel could not look steadfastly upon the face of Moses, for the glory of his face." With such holy and awful brightness did God appear in the law, that Moses had to cover his face from which the splendour was reflected. But the psalmist. pressing towards the light with fine spiritual boldness and humility, could say, "When Thou saidst, Seek ye My face; my heart said unto Thee, Thy face, Lord, will I seek"; {Psa 27:8} "and again, Turn us again, O God of hosts, and cause Thy face to shine; and we shall be saved." {Psa 80:7} And in an oracle of Isaiah, {Isa 54:8} Jehovah says, "In overflowing wrath I hid My face from thee for a moment; but with everlasting kindness shall I have mercy on thee." In the third clause of the benediction the peace of God, that calm of mind, conscience, and life which accompanies salvation, is invoked. From the trouble and sorrow and tumult of existence, from the fear of hostile power, from evil influences seen and unseen, the Divine hand will give salvation. It seems indeed to be the meaning that the gracious regard of God is enough. Are His people in affliction and anxiety? Jehovah’s look will deliver them. They will feet calmly safe as if a shield were interposed between them and the keen arrows of jealousy and hatred. "In covert of Thy presence shalt Thou hide them from the plottings of man: Thou shalt keep them secretly m a pavilion from the strife of tongues." Their tranquillity is described by Isaiah: "In righteousness shalt thou be established: thou shalt be far from oppression, for thou shalt not fear; and from terror, for it shall not come near thee no weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness which is of Me, saith the Lord." The peace of the human soul is not, however, entirely provided for by the assurance of Divine protection from hostile force. A man is not in perfect tranquillity because he belongs to a nation or a church defended by omnipotence. His own troubles and fears are the main causes of unrest. And the Spirit of God, who cleanses and renews the soul, is the true Peace-giver. "To win true peace a man needs to feel himself directed, pardoned, and sustained by a supreme power, to feel himself in the right road, at the point where God would have him to be-in order with God and the universe." In his heart the note of harmony must be struck deep and true, in profound reconciliation and unity with God. With this in view the oracles of Ezekiel connect renewal and peace. "I will put My Spirit in you, and ye shall live I will make a covenant of peace with them; it shall be an everlasting covenant with them and I will set My sanctuary in the midst of them for evermore." The protection of God the Father, the grace and truth of the Son, the comfort and peace of the Spirit-were these, then, implied in Israel’s religion and included in this blessing of Aaron? Germinally, at least, they were. The strain of unity running through the Old and New Testaments is heard here and in the innumerable passages that may be grouped along with the threefold benediction. The work of Christ, as Revealer and Saviour, did not begin when He appeared in the flesh. As the Divine Word He spoke by every prophet and through the priest to the silent congregations age after age. Nor did the dispensation of the Spirit arise on the world like a new light on that day of Pentecost when the disciples of Christ were gathered in their upper chamber and the tongues of fire were seen. There were those even in the old Hebrew days on whom the Spirit was poured from on high, with whom "judgment dwelt in the wilderness, and righteousness in the fruitful field: and the work of righteousness was peace, and the effect of righteousness quietness and assurance for ever." He who is our peace came in the appointed time to fill with eternal meaning the old benedictions, and set our assurance on the immovable rock of His own sacrifice and power. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

A vow of a Nazarite. Numbers 6:1-21 The law of vows (with special reference to the Nazarite) W. Roberts, M. A. : — 1. The principle of the vow is that God has placed earth's good things at man's disposal; and it is a becoming thing in him to give so much of it back to God ( 1 Chronicles 29:14, 16 ; Jonah 1:16 ). But once made, there was no option in the performance of the vow. No vow was better than a vow unpaid ( Deuteronomy 23:21, 22 : Ecclesiastes 5:4-6 ). 2. The subjects of vows were endless as a man's possessions. They extended even to the person of himself or others over whom he might have control ( Leviticus 27 ). 3. But the vow at once most prominent in the Old Testament, and coming nearest to the personal consecration asked for in the New, is that of the Nazarite. The Nazaritish vow is explainable neither on the one hand as stoicism, nor on the other as a mystic representation of the Divine power working in man. It represents the ideal of sacrifice, in the devotement of a man's own person to God. I. THE MARKS OF DEDICATION LAID UPON THE NAZARITE. 1. He is to abstain from all alcoholic liquor; and, to avoid danger or suspicion, must abstain from all that comes from the vine ( Numbers 6:3, 4 ). As a similar regulation was made regarding the priests when in God's service ( Leviticus 10:9 ), the inference is that indulgence in strong drink specially unfits a man for God's presence or indwelling. 2. He is to leave his hair unshorn ( Numbers 6:5 ), obviously as a badge of his position. The meaning of the Nazarite's long hair, i . e. his subjection to God, gives meaning to the woman's long hair ( 1 Corinthians 11:10 ), viz. her subjection to man. 3. He must not come into contact with the dead ( Numbers 6:7 ). The lesson lay in the close connection between death and sin, and carried the promise of victory over death to him who sought the victory over sin. II. THE EXAMPLES PRESENTED IN SCRIPTURE OF THE NAZARITE VOW. The vow was generally taken for a short period — from thirty to sixty days — and probably its very commonness prevents its being much noticed in Scripture. But there are some notable examples of Nazarites for life. Samson was, in the full sense of the word, a life-Nazarite ( Judges 13 .). In the case of Samuel ( 1 Samuel 1:11 ), no mention is made of abstinence, and in the case of John Baptist ( Luke 1:15 ) no mention is made of the hair; but it is probable that they were both full Nazarites. III. ITS APPLICATION TO OURSELVES. 1. In Bible times it was a permissible and honourable thing to abstain from intoxicating drinks. When God had any specially great or holy work for a man to do, He would have him a Nazarite or an abstainer ( Leviticus 10:9 , &c.). He classes the Nazarite with the prophet ( Amos 2:11 ). Have we any less reason to-day to be abstainers than these men had? 2. The Nazaritish vow raises the question of our entire consecration to God. Christ was not an abstainer because He is the one perfect example of consecration, and representative of the body which shall yet stand in its completed freedom before God. There will be no vows in heaven, because at every moment the heart's choice will be all that it should be. But if we put vows from us now, we have to ask, Is it because we are above them, or because we are below them? ( W. Roberts, M. A. ) The ordinance of Nazariteship C. H. Mackintosh. 1. The fruit of the vine, in every shape and form, was to him a forbidden thing. Now, wine, as we know, is the apt symbol of earthly joy — the expression of that social enjoyment which the human heart is so fully capable of entering into. From this the Nazarite in the wilderness was sedulously to keep himself. It is a very grave question indeed how far we, as Christians, are really entering into the meaning and power of this intense separation from all the excitement of nature and from all merely earthly joy. It may perhaps be said, "What harm is there in having a little amusement or recreation? Has not God given us richly all things to enjoy? And while we are in the world, is it not right that we should enjoy it?" We reply, it is not a question of the harm of this, that, or the other. There was no harm, as a general rule, in wine, nothing abstractedly wrong in the vine tree. The question for us is this, Do we aim at being Nazarites? Do we sigh after thorough separation and devotement of ourselves, in body, soul, and spirit, unto God? If so, we must be apart from all these things in which mere nature finds its enjoyment. 2. But there was another thing which marked the Nazarite. He was not to shave his head. In 1 Corinthians 11:14 , we learn that it argues a lack of dignity for a man to have long hair. From this we learn that if we really desire to live a life of separation to God, we must be prepared to surrender our dignity in nature. Now here is just the very thing which we so little like to do. We naturally stand up for our dignity and seek to maintain our rights. It is deemed manly so to do. But the perfect Man never did so; and if we aim at being Nazarites we shall not do so either. We must surrender the dignities of nature, and forego the joys of earth, if we would tread a path of thorough separation to God in this world. By and by both will be in place; but not now. This simplifies the matter amazingly. It answers a thousand questions and solves a thousand difficulties. It is of little use to split; hairs about the harm of this or that particular thing. The question is, What is our real purpose and object? Do we merely want to get on as men, or do we long to live as true Nazarites? 3. The Nazarite was not to touch a dead body (vers. 6, 7). When once the consecration of God rested upon the head of any one, that important fact became the touchstone of all morality. It placed the individual on entirely new ground, and rendered it imperative upon him to look at everything from a peculiar point of view. He was no longer to ask what became him as a man; but what became him as a Nazarite. 4. We behold, in the person of the Nazarite, a type of one who sets out in some special path of devotedness or consecration to Christ. The power of continuance in this path consists in secret communion with God; so that if the communion be interrupted, the power is gone. ( C. H. Mackintosh. ) Nazarite rules Dean Law. 1. No juice of grape, no produce of the vine, may touch the consecrated lips. This principle is broad and deep. Flee whatever may tend co weaken the firm energy, or to stir up the sleeping brood of sensual and ungodly lusts. More than gross vice is branded here. Evils may enter in a pigmy form. At first they may seem harmless. Avoid them. They are the cancer's touch. They are the weed's first seed. 2. No razor approaches the Nazarite's hair. His flowing locks openly announce his separate state. The dedication must not be a secret act, known only to the conscience and the Lord. Religion is not for the closet or the knees alone. It is not a lily, growing only in the shade. It is to be the one attire in which you move abroad — the holy crown which sparkles on your brow. 3. He must avoid all contact with the dead. Among the living he must live. Wherefore is death to be thus shunned? It is the penalty of sin — the sign of God's most righteous wrath. It is a proof of innocence destroyed-of evil touched — of vengeance merited. It is abomination's colleague. Therefore it is emblem of what holy men should holily abhor. ( Dean Law. ) The Nazarite Lewis R. Dunn, D. D. It is to be noticed here that this separation was voluntary and in full accordance with the self-determination of the will power. The Nazarite, of his own choice, vowed a vow that for a certain time at least he would be all the Lord's. This indicated his conscious choice. He could make the vow, or he could decline to do so. In all his dealings with men, God recognises and honours their will power. No cue is coerced into His service. No one is over-constrained to set himself apart for God. And so it is with Christian holiness — the New Testament idea of Nazaritism. Men must first of all, by the Spirit of God, will to be all the Lord's. They must will to give up themselves, the world, and sin, and every wrong thing, and to be separated to God for ever. Those Nazarites to God were among the brightest shining lights of the Jewish dispensation. And is it not so now? The more complete the consecration and separation the more blessed and wide-spread and Divine is the light which shines out from this holy character. But there were certain conditions of Nazariteship then, as there are now. First of all, the Nazarite was to be a total abstainer. No man who gives himself up to the wine-cup can be wholly separated to God. There must be a separation from these things. As men draw consciously near to God there will be an abandonment of intoxicants. 2. Their hair was to remain uncut (ver. 5). In the olden time the growth of the hair was thought to be indicative of strength. The idea may have originated in many minds from the strength in Samson's unshorn locks. But, whatever the cause, this has very generally been thought to be the case. This was done, we think, that it might be clearly indicated that nothing was to emasculate or effeminate the persons thus set apart. The person who would be all the Lord's must give up everything which would mar or enfeeble his religious character or life. It has been thought by some that long hair is a token of subjection. So Paul is regarded as teaching in 1 Corinthians 11:5 . Well, let it be so. And then what does this indicate to the spiritually-minded person? Why, surely, that the Christian Nazarite is entirely under subjection to God. 3. All who saw these persons knew that they were Nazarites. Their unshorn locks told at once their real character. In like manner the holy Christian will readily impress the mind of those by whom he is surrounded that he belongs to Christ. 4. Furthermore, he was not to touch any dead body, not even of those who were dearest to him. No one who aims to be a holy Christian should fail to keep his "garments unspotted from the world." 5. The Christian Nazarite's vow is for life. With him, this consecration is not merely for eight days, or for a month, or a year; but it is for life. ( Lewis R. Dunn, D. D. ) The vow of the Nazarite W. Jones. Acceptable personal consecration to God is characterised by — 1. Voluntariness. The service of the slave, or of the hireling, Be rejects. 2. Completeness. Divided allegiance is no allegiance. 3. Subordination of sensual enjoyments. Our animal passions must be controlled by moral principles. Everything which tends to weaken our soul's vision, to blunt our susceptibility to spiritual impressions, to interrupt our communion with God, or to deprive us of spiritual purity and power, we are bound to abstain from. 4. Separation from all moral evil. ( W. Jones. ) Of the vows of the Nazarites, and the use thereof to us W. Attersoll. The Nazarites were such persons as vowed a special kind of holiness. The parts of their special holiness are two: first, while they were in this vow; secondly, when the days of it were accomplished. This is the vow and these are the rites belonging unto it: now let us observe the uses remaining for us. For albeit these ceremonies be all abrogated, yet we shall find great benefit to arise from hence to the whole Church. 1. And first concerning the sanctification of these Nazarites professing holiness above others, it was a lively figure of Christ, signifying to the whole Church the wonderful purity of Christ, who was fully and perfectly separate from sinners. But was Christ such a Nazarite as these here spoken of? I answer, no: He observed no part of this vow. The Nazarites abstained from wine, the fruit of the vine, the blood of the grape: but Christ Himself in His own person did not so. Howbeit He is indeed a true Nazarite, or rather the truth of the Nazarites, separate from all the corruptions that attend upon the rest of the sons of men, free from the common defilements of the world; and that holy One which is called the Son of God. This is a great comfort for us to consider the excellency of His sacrifice, being without blemish, for it was most requisite that the unspeakable work of the Spirit should come in, that so He might not be tainted with the common infection of original sin, but might be endued with most perfect purity and innocency, and so be fully able to cover our impurity and impiety ( Ephesians 5:26, 27 ), and withal as by a certain pledge assure us, that in the end all our sins and imperfections shall be done away. In Him is that fulfilled therefore which is spoken in the Lamentations, that He was whiter than the milk, and purer than the snow, and it agreeth more fitly and truly unto Him than unto these Nazarites. 2. Secondly this teacheth that such as were special ornaments of the Church, and have received a more eminent office than others, should also labour to shine before others in holiness of life, according to the measure of grace which they have received ( Romans 16:7 ). These thus advanced of God are, in the eyes of the world, as a city set upon a hill; a little blemish is soon seen in their face, a small stain appeareth in their coat; and therefore Satan laboureth especially to tempt and seduce them. And Christ telleth His disciples that Satan desired to winnow them — them I say above others as their calling was above others; for they ,sere the master-builders, and laid the foundation of the Church, upon which others builded. Let all those therefore whose place and calling and gifts make them evident above others, take heed to themselves: let them labour to cleave more closely to God, and so to let their light shine before men that they, seeing their good works, may glorify their Father which is in heaven. These are as chief captains of the host, and the ensign-bearers of the Church, to show the way to others and to go in and out before them in an unblamable course; and though they draw not all unto them by their example, yet their fervency, their earnestness, shall serve to instruct many others. 3. Thirdly, seeing these Nazarites must keep themselves from wine and strong drink, as also from eating fresh or dried grapes, so long as the days of their separation endured, we learn hereby that it is our duty to fly from all evil, even all the occasions and allurements of sin whatsoever, though they be never so pleasant to the eye or sweet to the taste; inasmuch as we shall find them in the end to be more sharp than vinegar, more bitter than wormwood, more deadly than poison. ( W. Attersoll. ) Dangerous things to be avoided J. Spencer. As much as we can, let us keep ourselves from slippery places, for even on dry ground it is not very strongly that we stand. ( J. Spencer. ) Degrading effects of drink J. B. Gough. — A minister of the gospel told me in 1847 one of the most thrilling incidents I ever heard in my life. A member of his congregation came home for the first time in his life intoxicated, and his boy met him on the doorstep, clapping his hands and exclaiming, "Papa has come home!" He seized that boy by the shoulder, swung him around, staggered, and fell with him in the hall. The minister said to me, "I spent that night in that house. I went to the door, and bared my brow that the night air might fall upon it and cool it; I walked up and down the hail. There was his child dead; there was his wife in strong convulsions, and he asleep. A man but thirty-five years of age asleep with a dead child in the house, having a blue mark upon the temple where the corner of the marble steps had come in contact with the head as he swung him round, and a wife upon the very brink of the grave! I felt I must remain until he awoke, and I did. When he awoke he passed his hand over his face, and exclaimed, 'What is the matter? Where am I? Where is my boy?' 'You cannot see him.' — 'Where is my boy?' he inquired. 'You cannot see him.' — 'Stand out of my way. I will see my boy!' To prevent confusion, I took him to that child's bedside, and, as I turned down the sheet and showed him the corpse, he uttered the shriek, 'Ah, my child!' One year afterwards that man was brought from a lunatic asylum to lie side by side with his wife in one grave, and I attended his funeral." The minister of the gospel who told me that fact is to-day a drunken ostler in a stable in Boston l Now tell me what drink will do. It will debase, degrade, imbrute, and damn everything that is noble, bright, glorious, and godlike in a human being. ( J. B. Gough. ) A faithful abstainer The Rev. Canon Wilberforce was once in the neighbourhood of the London Docks, in a little room as black as a chimney, but, through the preaching of the gospel, many souls have been born there. He asked if any one would get up and say what God had done for their souls. An old sailor rose and said how bad he had been; felt that he was even a devil's castaway; but six years ago, in that little room, he was led to see that he was a great sinner, but that Christ was a great Saviour, and that on the cross was nailed every one of his sins. "I signed the pledge and threw away my pipe, and have been upheld by God, because every morning I pray that I may be protected." Returning recently from Hong Kong, this old sailor had an accident and was badly scalded, and was very ill. When he began to recover the doctor said, "You must take some port-wine." "No," said the old sailor, "I am a teetotaller." "But," said the doctor, "you need it to strengthen you." "Doctor," said the old man, "do you think I shall die ii I don't take the wine?" "Yes," said the doctor. "Then," said the sailor, "when you get into the St. Katherine's Docks, go round to the little room and tell them that the old man died sober." But he did not die, and is alive to this hour to testify of the sufficiency of God's grace to keep him. On this wise ye shall bless the children of Israel. Numbers 6:23-26 The threefold blessing Dean Law. 1. Open the hand wide. The Father comes to fill it. "The Lord bless thee, and keep thee."(1) When? Now and ever, when you go out, come in, sit down, rise up, through all your living space, and when the last breath flutters on your lips.(2) Where? In every place in which you tarry, or to which you move; in the closet, at the domestic board, at home, abroad, in still retreat, and in the busiest haunts, in the publicity of open work, and in the sanctity of holiest spots.(3) How? By causing all things to minister to your true good, by crowning yore lot with all real happiness. 2. Jesus comes next. "The Lord make His face shine upon thee," &c. The greatest change on nature's brow is when light dawns. Gloom dwells beneath the pall of night. It is so with the soul. Sad are the hours which are not bright with Jesus. Then sins affright, and wrath dismays, and all the future is despair. This blessing promises the shining of His face, not a brief ray, but the full blaze of concentrated love. "The Lord make His face shine upon thee." Here, too, a precious pearl is added. It is grace. The words proceed, "and be gracious unto thee." What wonders are wrapt up in grace I Its birth is in the heavens, its fruit upon the earth. It looks on those in whom no merit dwells. 3. The blessing voice still speaks. "The Lord lift up His countenance upon thee," &c. Can they who have received so much need more? But more is wondrously given. The truly blest have all the blessings of a Triune Jehovah. Hence the Spirit's favour is moreover pledged. Seek Christ, abide in Him, make Him your all, then will this threefold blessing be your crown. ( Dean Law. ) The priestly blessing W. Jones. I. THE DIVINE DIRECTION. The command to pronounce the blessing may be regarded as an assurance that, when it was pronounced, the blessing itself would be given. II. THE DIVINE BENEDICTION. 1. The significant form of the benediction.(1) The triple use of the sacred Name is significant.(2) The use of the singular number in reference to the subject of the blessing is significant. 2. The Divine fulness of the benediction. "As the threefold repetition of a word or sentence serves to express the thought as strongly as possible ( cf : Jeremiah 7:4 ; Jeremiah 22:29 ), the triple blessing expressed in the most unconditional manner the thought that God would bestow upon His congregation the whole fulness of the blessing enfolded in His Divine Being which was manifested as Jehovah." The blessing includes —(1) The preservation of God. "The Lord bless thee, and keep thee." Danger is implied. We are weak, inexperienced, prone to sin, exposed to temptation. What subtlety can surprise God who is infinite in intelligence? What strength can stand against Omnipotence?(2) The favour of God. "The Lord make His face shine," &c. When the Divine face is dark with frowns, distress and death ensue; when it is bright with favours, life and joy flow to man. "They perish at the rebuke of Thy countenance." 4. Cause Thy face to shine, and we shall be saved." There seems to be an allusion to the shining of the sun. It gives life, light, heat, beauty, power, joy.(3) The peace of God. "The Lord lift up His countenance," &c. "Shalom" — peace, "the sum of all the good which God sets, prepares, or establishes for His people." "Peace, including all that good which goes to make up a complete happiness." This great blessing is viewed as flowing from the gracious regard of God for man. Pardon, preservation, peace, an unspeakable wealth of blessing flows to man from the sovereign favour of our gracious God. III. THE DIVINE RATIFICATION. "And they shall put My name upon the children of Israel, and I will bless them." The benediction was not to be the mere utterance of a pious wish; but God would give effect to it. "A Divine blessing goes along with Divine institutions, and puts virtue and efficacy into them." God will certainly bless His own ordinances unto all those who believe. ( W. Jones. ) The priestly blessing I. The priests, among other good offices they were to do, ARE APPOINTED SOLEMNLY TO BLESS THE PEOPLE IN THE NAME OF THE LORD. Hereby God put an honour upon the priest, for the less is blessed of the better; and hereby He gave great comfort and satisfaction to the people, who looked upon the priest as God's mouth to them. Though the priest of himself could do no more but beg a blessing, yet being an intercessor by office, and doing that in His name who commands the blessing, the prayer carried with it a promise, and he pronounced it as one having authority, with his hands lifted up and his face towards the people. 1. This was a type of Christ's errand into the world, which was to bless us ( Acts 3:26 ) as the High Priest of our profession. The last thing He did on earth was with uplifted hands to bless His disciples ( Luke 24:50, 51 ). Bishop Pearson observes it as a tradition of the Jews, that the priests blessed the people only at the close of the morning sacrifice, not of the evening sacrifice, to show that in the days of the Messiah, which are (as it were) the evening of the world, the benediction of the law should cease, and the blessing of Christ should take place. 2. It was a pattern to gospel-ministers, the masters of assemblies, who are in like manner to dismiss their solemn assemblies with a blessing. The same that are God's mouth to His people to teach and command them, are His mouth likewise to bless them; and they that receive the law shall receive the blessing. II. A FORM OF BLESSING IS HERE PRESCRIBED THEM. In other of their devotions no form is prescribed; but this being God's command of the blessing, that it might not look like anything of their own He puts the very words into their mouths (vers. 24-26). Where observe — 1. That the blessing is commanded upon each particular person: "The Lord bless thee." They must each of them prepare themselves to receive the blessing, and then they should find enough in it to make them every man happy ( Deuteronomy 28:3 ). If we take the law to ourselves, we may take the blessing to ourselves, as if our names were inserted. 2. That the name Jehovah is three times repeated in it, and (as the critics observe) each with a different accent in the original. The Jews themselves think there is some mystery. And we know what it is, the New Testament having explained it ( 2 Corinthians 13:14 ). 3. That the favour of God is all in all in this blessing, for that it is the fountain of all good.(1) "The Lord bless thee." Our blessing God is only our speaking well of Him, His blessing us is doing well for us; those whom He blesseth they are blessed indeed.(2) "The Lord make His face shine upon thee." Alluding to the shining of the sun upon the earth, to enlighten and comfort it, and to renew the face of it. "The Lord love thee, and make thee know that He loves thee." We cannot but be happy if we have God's love, and we cannot but be easy if we know that we have it.(3) "The Lord lift up His countenance upon thee." This is to the same purpose with the former, and it seems to allude to the smiles of a father upon his child, or of a man upon his friend whom he takes pleasure in. If God gives us the assurances of His special favour, and His acceptance of us, that will put gladness into the heart ( Psalm 4:7, 8 ). 4. That the fruits of this favour conveyed by this blessing are protection, pardon, and peace.(1) Protection from evil (ver. 24). "The Lord keep thee," for it is He that keepeth Israel, and neither "slumbers nor sleeps" ( Psalm 121:4 ), and all believers are kept by the power of God.(2) Pardon of sin (ver. 25). The Lord be gracious or merciful unto thee.(3) Peace (ver. 26), including all that good which goes to make up a complete happiness.(4) God here promiseth to ratify and confirm the blessing (ver. 27). "They shall put My name upon the children of Israel." God gives them leave to make use of His name in blessing the people, and to bless them as His people called by His name. This included all the blessings they could pronounce upon them, to, mark them for God's peculiar, the people of His choice and love. God's name upon them was their honour, their comfort, their safety, their plea: "we are called by Thy name, leave us not." It is added, "and I will bless them." A Divine blessing goes along with Divine institutions, and puts virtue and efficacy into them. What Christ saith of the peace is true of the blessing. When God's ministers pronounce the blessing, "Peace be to this congregation," if the sons of peace and heirs of blessing be there, the peace, the blessing shall rest upon them ( Luke 10:5, 6 ). For in every place where God doth record His name, He will meet His people and bless them. ( Matthew Henry, D. D. . ) The blessing of the high priest I. THE GENERAL CHARACTER OF THIS BLESSING. 1. It was a blessing given through a priest. Christ, as the great High Priest who offered Himself without spot unto God, is the Divine channel of blessing. Do we know the Lord's Anointed? 2. This benediction is of the nature of intercession. Never forget that Christ "made intercession for the transgressors." He has, moreover, a special pleading for believers ( John 17:9 ). 3. This benediction is yet of a higher order than intercession. Here is not only faith pleating, but faith receiving and bestowing. The priest speaks the blessing: for which he asks. 4. This blessing is sure. Christ is commissioned of the Father, and anointed of the Spirit, as the ambassador of peace. 5. It is continuous. God blesses ever; curses never. II. THE BLESSING ITSELF. 1. It passes from the priest to God. "The Lord bless thee." What a blessing the Lord gives! Have we not heard a mother say to her little child, "Bless you "? What a wealth of meaning she threw into it. But when God says, "Bless you! " there are infinity and immutability in it. There can be no limit to the goodwill of the infinite God. 2. Notice that the name of the Lord, or Jehovah, is three times mentioned. Here we hear the voice of One, yet Three. 3. Notice that this benediction is all along in the singular. Why? Because the people of God are one, and He views them as one, and so the blessing comes upon the entire Church as a whole. But, next, I think it is that every individual believer may take the whole of this benediction home to himself. III. THE DIVINE AMEN. Here is the authority repeated by way of confirmation of what has been said. "They shall put My name upon the children of Israel, and I will bless them." The priest does his part, and then the Lord makes the blessing effectual. Herein is condescension on God's part, and honour and security for us. When the Lord's name is named upon anything He will guard His own dedicated things. The name of the Lord is a strong tower, and within it we are safe. I think I see here a confirmation of those blessings which are pronounced by good men. "They shall put My name upon the children of Israel, and I will bless them." I loved to have my grandfather's blessing when I was preaching the Word in early days. He has now gone into the glory; but he blessed me, and none can take away the name of God from me. Most of you will remember the blessings of good men who are now gone to glory; and God confirms those blessings. He allows His people, whom He has made priests and kings unto God, to put His name upon others, and to pronounce blessings upon them. Their word shall stand, and what they bind on earth shall be bound in heaven. And then comes, best of all, the blessing of our God most surely promised. "I will bless them"; they shall have their troubles, but I will bless them through their troubles. When they have earthly goods I will bless them and make them real comforts. I will bless their basket and their store. If those earthly comforts arc taken away I will give them compensation a thousandfold in myself. ( C. H. Spurgeon . ) Israel blest and kept J. C. Philpot. 1. The blessing was put into the mouth of Aaron the high priest, in this as in other points a type and figure of the Lord Jesus Christ. But Aaron could only pronounce the blessing; Jesus gives it. 2. Observe how, by implication, the doctrine of the Trinity is here set forth. I. "The LORD BLESS THEE." The blessings meant would seem to be chiefly spiritual. Not that we are to think lightly of temporal favours. They are left-hand blessings, if not right-hand mercies; they are gifts to be thankful for on earth, if not graces that take to heaven; provision for the perishing body, if not food for the immortal soul. Health, strength, such a measure of worldly goods as shall keep the wolf from the door and enable us to owe no man anything but love, children growing up to be a comfort to their parents, a kind and affectionate partner, warm and faithful friends, an untarnished name, who shall say that these are not blessings for which God is to be praised? And yet how infinitely short do these temporal blessings, which perish in the using, fall of spiritual blessings which endure for evermore. 1. Godly fear in the heart — that fountain of life by which an awakened sinner departs from the snares of death — is not that of all blessings first and foremost because the "beginning of wisdom?" It is "a fountain of life," and, like a river, is only increased and deepened by successive additions of grace. If we have not the beginning we can have neither the middle nor end. 2. But is not faith a blessing too? And who know faith to be a blessing? Those who are deeply exercised and tried by an unbelieving heart. 3. And is not hope a blessing too? 4. Love. 5. Patience. 6. Testimonies of God's mercy and grace to the soul. 7. Is not the rod often a blessing? II. "AND KEEP THEE." Blessing first and keeping afterwards. The blessing given, and then, when given, the blessing kept. The letter written, and then sealed; the jewel put into the casket, and then the casket locked. "The Lord keep thee." We cannot keep ourselves. 1. I need hardly observe that the first and foremost is to be kept from positive evil. The Lord asked of the Father for His disciples, "I pray not that Thou shouldst take them out of the world" — no; let them suffer there as I have suffered before — "but keep them from the evil." And this will be first and foremost in the petitions of every child of God who knows his own evil heart and has suffered from its weakness and treachery, that the Lord will keep him from open evil, that he may bring no distress and guilt upon his own conscience, or reproach upon the cause of God. 2. Error. 3. A spirit of delusion. III. "THE LORD MAKE HIS FACE SHINE UPON THEE." 1. The allusion here seems to be to the sun. Sometimes the natural sun has not risen, and the world

6:1-21 The word Nazarite signifies separation. Some were appointed of God, before their birth, to be Nazarites all their days, as Samson and John the Baptist. But, in general, it was a vow of separation from the world and devotedness to the services of religion, for a limited time, and under certain rules, which any person might make if they pleased. A Nazarite is spoken of as well known; but his obligation is brought to a greater certainty than before. That the fancies of superstitious men might not multiply the restraints endlessly, God gives them rules. They must not drink wine or strong drink, nor eat grapes. Those who separate themselves to God, must not gratify the desires of the body, but keep it under. Let all Christians 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 an easy prey to Satan. The Nazarites were to eat nothing that came of the vine; this may teach the utmost care to avoid sin, and all that borders upon it, and leads to it, or may be a temptation to us. They must not cut their hair. They must neither poll their heads, nor shave their beards; this was the mark of Samson being a Nazarite. This signified neglect of the body, and of the ease and ornament of it. Those who separate themselves to God, must keep their consciences pure from dead works, and not touch unclean things. All the days of their separation they must be holy to the Lord. This was the meaning of those outward observances, and without this they were of no account. No penalty or sacrifice was appointed for those who wilfully broke their vow of being Nazarites; they must answer another day for such profane trifling with the Lord their God; but those were to be relieved who did not sin wilfully. There is nothing in Scripture that bears the least resemblance to the religious orders of the church of Rome, except these Nazarites. But mark the difference, or rather how completely opposed! The religious of that church are forbidden to marry; but no such restriction is laid upon the Nazarites. They are commanded to abstain from meats; but the Nazarites might eat any food allowed other Israelites. They are not generally forbidden wine, not even on their fasting days; but the Nazarites might not have wine at any time. Their vow is lasting, even to the end of their lives; the Nazarites' vow was only for a limited time, at their own will; and in certain cases not unless allowed by husbands or parents. Such a thorough difference there is between rules of man's invention and those directed in Scripture, Let us not forget that the Lord Jesus is not only our Surety, but also our example. For his sake we must renounce worldly pleasures, abstain from fleshy lusts, be separate from sinners, make open profession of our faith, moderate natural affections, be spiritually-minded, and devoted to God's service, and desirous to be an example all around us. 6:22-27 The priests were solemnly to bless the people in the name of the Lord. To be under the almighty protection of God our Saviour; to enjoy his favour as the smile of a loving Father, or as the cheering beams of the sun; while he mercifully forgives our sins, supplies our wants, consoles the heart, and prepares us by his grace for eternal glory; these things form the substance of this blessing, and the sum total of all blessings. In so rich a list of mercies worldly joys are not worthy to be mentioned. Here is a form of prayer. The name Jehovah is three times repeated. The Jews think there is some mystery; and we know what it is, the New Testament having explained it. There we are directed to expect the blessing from the grace of our Lord Jesus Christ, the love of the Father, and the communion of the Holy Ghost, 2Co 13:14; each of which Persons is Jehovah, and yet they are not three Lords, but one Lord.