Numbers 6:1-21 The Law of the Nazirite
“The Nazirite (from the Hebrew root nazar, meaning ‘to separate’) illustrated the consecrated character of all the Israelites, and of the nation as a whole, in an especially visible way.” (Dr. Thomas Constable Notes) “‘This is the law of the Nazarite.’ (Numbers 6:21) Here a new ordinance appears. It seems a special flower set by God's hand within the garden of the Jewish code. Therefore let special fragrance now be sought by faith, for surely special fragrance may be found. Israel's whole race was severed from the world. But the wide circumference encompassed a narrower circle. Where all were separate, the Nazarites occupied special separation. These stood apart, as a peculiar dedication to the Lord. Amid surrounding columns they rose the highest pyramids. Among God's servants they wore distinctive clothing. Where all were nationally holy, they showed the holiest badge….My soul, the Nazarite here speaks with warning voice to you. Your days, are they devoted service? Your public walk, is it resplendent godliness? Are all observers led to mark, that you are wholly God's? But surely above all you should be pre-eminently His. Think of His dealings with you--His tender love--and smiles of never-failing care. Think of your Jesus--His cross--His blood--His wounds--His agonies. Think of the mercy-seat--the interceding prayer--the coming glory--the eternity of bliss. Think of hell merited, and heaven your free-grace home. Surely each morn should see you self-bound by stricter vow--and dedicated to more signal piety.” (Henry Law)
There was only One true Nazarite who was always about His Father’s business. Let us daily strive to be like Him, by His Spirit and His Word. For Him the vow was from birth. For us it is most often temporary- for a season. But its purpose is to give our faith walk deeper roots for the entire journey, that we may finish the race set before us.
"Any male or female could take this vow that involved dedication to God's service. The vow itself required three commitments. These were not the vow but grew out of it as consequences.
1. The separated one abstained from any fruit of the grape vine (Numbers 6:4). Perhaps God commanded this because, ‘. . . its fruit was regarded as the sum and substance of all sensual enjoyment.’ [Note: Keil and Delitzsch, 3:35. Cf. Riggans, p. 53.] Other passages link strong drink with neglect of God's law (e.g., Genesis 9:20-27; Genesis 19:32-38; Proverbs 31:4-6; Habakkuk 2:5).
‘In itself, wine culture was considered to be good-Israelites regarded the harvest of their vineyards as a blessing-but there was also a dangerous side to it: the possibility of lapsing into a pagan lifestyle.’ [Note: Maarsingh, pp. 25-26.]
2. The Nazirite would leave his or her hair uncut (Numbers 6:5). The significance of this restriction has had many interpretations by the commentators, as have the other restrictions. The most probable explanation, I believe, connects with the fact that hair represented the strength and vitality of the individual (cf. Judges 16:17; 2 Samuel 14:25-26). [Note: Cf. Ashley, p. 143.] The long hair of the Nazirite would have symbolized the dedication of the Nazirite's strength and vigor to God.
‘There might also have been a negative reason [for] this prescription. In many nations at this time, people devoted their hair to their gods.’ [Note: Maarsingh, p. 26.]
3. The third commitment was to avoid any physical contact with a human corpse. This is perhaps the easiest restriction to explain. It seems that since the Nazirite had dedicated himself to a period of separation to God and from sin he should avoid contact with the product of sin, namely, death...
If the Nazirite broke his vow through no fault of his own he had to follow the prescribed ritual for cleansing and then begin the period of his vow again (Numbers 6:9-12). '... there was the recognition that some things in life superseded the requirements of the vow. If someone died suddenly in one's presence, for example, the vow could be temporarily suspended (Numbers 6:9). After the emergency had passed, there were provisions for completing the vow (Numbers 6:10-12 ff).’ [Note: Sailhamer, pp. 377-78.]
The Nazirite did not withdraw from society except in the particulars of these restrictions. He lived an active life of service in Israel. His dedication to God did not remove him from society but affected his motivation and activities as he lived.
The Nazirite lived as a priest temporarily in the sense that he lived under more stringent laws of holiness and served God more directly than other Israelites did. His service was not the same as the priests', but sometimes it did involve some sanctuary service as well as other types of service (e.g., Samuel).
‘This law specifically shows that there were provisions not just for the priest but for all members of God's people to commit themselves wholly to God. Complete holiness was not the sole prerogative of the priesthood or the Levites. The Nazirite vow shows that even laypersons, men and women in everyday walks of life, could enter into a state of complete devotion to God. Thus this segment of text teaches that any person in God's nation could be totally committed to holiness.’[Note: Ibid., p. 377.]
When the time of the Nazirite's vow expired, he had to go through a prescribed ritual called 'the law of the Nazirite' (Numbers 6:13; Numbers 6:21). Burning his cut hair on the brazen altar under his peace offering (Numbers 6:18) probably symbolized giving to God the [the glory for the] strength and vigor that he had previously employed in His service... The Nazirite ate part of his offering (Numbers 6:19). He physically enjoyed part of the fruits of his dedication to God.
God did not require the taking of vows under the Mosaic Law (cf. Leviticus 27). Consequently the fact that Paul took a Nazirite vow (Acts 18:18) and paid the expenses of others who had taken one (Acts 21:26) does not indicate that he was living under the Law of Moses. He was simply practicing a Jewish custom that prevailed as the Mosaic Law regulated that custom. He did this to win Jews to Jesus Christ, not because as a Christian Jew he was under the Mosaic Law (1 Corinthians 9:19-23). [He did it as our example. Seek piety from Yahweh God of Israel and He will grant it.] 'It can hardly be denied that there is a desperate need in the church today for such leadership, for men utterly given over to God for His purposes-not men of fanatical zeal (which can very often be fleshly and even devilish), but men of controlled fire, men who can truly say, 'One thing I do' (Philippians 3:13), men of whom it can be said that the love of Christ constrains them, giving their lives depth, drive, and direction in the service of God.’ [Note: Philip, pp. 86-87.]” (Dr. Thomas Constable Expositional Notes on Numbers)
Numbers 6: The Priestly Blessing
22 And the Lord spoke to Moses, saying: 23 “Speak to Aaron and his sons, saying, ‘This is the way you shall bless the children of Israel. Say to them: 24 “The Lord bless you and keep you; 25 the Lord make His face shine upon you, and be gracious to you; 26 the Lord lift up His countenance upon you, and give you peace.”’ 27 So they shall put My name on the children of Israel, and I will bless them.”
“This copious blessing flows through the channel of priesthood. Aaron and his sons are commissioned to pronounce this wonderful benediction. God's assembly is to be blessed and kept of Him, continually; it is ever to bask in the sunlight of His gracious countenance; its peace is to flow as a river; Jehovah's name is to be called upon it; He is ever there to bless.
What a provision Oh! that Israel had entered into it, and lived in the power of it! But they did not. They quickly turned aside, as we shall see. They exchanged the light of God's countenance for the darkness of Mount Sinai. They abandoned the ground of grace and placed themselves under law. In place of being satisfied with their portion in the God of their Fathers, they lusted after other things. (Cf. Psalms 105:1-45 and Psalms 106:1-48) In place of the order, the purity, and the separation to God with which our book opens, we have disorder, defilement, and giving themselves to idolatry.
But, blessed be God, there is a moment approaching in the which the magnificent benediction of Numbers 6:1-27 shall have its full application; when Israel's twelve tribes shall be ranged round that imperishable standard, ‘Jehovah-shammah’ (Ezekiel 48:35); when they shall be purified from all their defilements, and consecrated unto God in the power of true Nazariteship. These things are set forth in the fullest and clearest manner, throughout the pages of the prophets. All these inspired witnesses, without so much as one dissentient voice, bear testimony to the glorious future in store for the literal Israel; they all point forward to that time when the heavy clouds which have gathered and still hang upon the nation's horizon shall be chased away before the bright beams of ‘the Sun of righteousness;’ when Israel shall enjoy a cloudless day of bliss and glory, beneath the vines and fig-trees of that very land which God gave as an everlasting possession unto Abraham, Isaac, and Jacob.
…
Reader, let us remember that ‘All (not merely some of) the promises of God are yea and amen in Christ Jesus,’ and while we rejoice in the application of this precious statement to ourselves, let as not seek to deny its application to others. We most fully believe that the children of Israel shall yet enjoy the full tide of blessing presented in the closing paragraph of Numbers 6:1-27; and until then the Church of God is called to partake of blessings peculiar to herself. She is privileged to know the presence of God with her and in her midst continually — to dwell in the light of His countenance — to drink of the river of peace — to be blessed and kept, from day to day, by Him who never slumbers nor sleeps. But let us never forget — yea: let us deeply and constantly remember — that the practical sense and experimental enjoyment of these immense blessings and privileges will be in exact proportion to the measure in which the Church seeks to maintain the order, the purity, and the Nazarite separation to which she is called as the dwelling-place of God — the body of Christ - the habitation of the Holy Ghost. May these things sink down into our hearts, and exert their sanctifying influence upon our whole life and character!”
(C. H. Mackintosh's Notes on the Pentateuch)