Números 6

Números 6

Henry - Verses 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. James Smith - Handfuls of Purpose - NAZARITESHIP A CONSECRATED LIFE Numbers 6:1–12 Nazareth means separated or sanctified. Can any good thing come out of Nazareth? Is there any profit in consecrating one’s life to the service of the Lord? There are still many sceptics, even among the Lord’s people, as to any good thing coming out of the Nazareth of a separated life. They seem to think that the better way is to sanctify the pleasures of the world instead of themselves. “O fools, and slow of heart to believe.” There is much that we might learn from the vow of the Nazarite. It— 1. Was voluntary. “When either a man or woman shall separate themselves” (v. 2). The Lord does not compel us to consecrate ourselves to His service. Having saved us by His Blood, He leaves us to choose whom we will serve. But through the apostle the Holy Ghost beseeches us by the mercies of God to present our bodies a living sacrifice unto God (Rom. 12:1). 2. Was entire. There can be no acceptable consecration to God that is not complete. It was a separation: 1. From all the fruit of the vine, “from the kernels to the husk” (v. 4). “Strong drink” is twice mentioned as if there were a double danger of his consecration being ruined through it. This warning is urgently needed to-day. 2. From the fashion of men. “No razor shall come upon his head” (v. 5). It is a shame for a man to have long hair (1 Cor. 11:14), but he must just bear the shame. The separated man has nothing to be ashamed of. He will be peculiar, but he walks not as men. 3. From the presence of the dead (v. 6). The dead belong to another world, he must not pollute himself with any deadening thing. “They are not of the world, even as I am not of the world.” 3. Was unto the Lord. “All the days of his separation he is holy unto the Lord” (v. 8). It was not to make himself odd, or to be talked about among his fellowmen. He willingly gave himself that he might be wholly for the Lord. Through it was he not seeking a deeper acquaintanceship with God? Was he not acting on the principle taught in 2 Corinthians 6:17, 18, “Touch not the unclean, and I will receive you and be a Father unto you?” Paul was a Nazarite unto the Gospel of God (Rom. 1:1). 4. Implies an open profession. “No razor shall come upon his head.” His hair was a public testimony as to his character. The Nazarite could not be hidden. The consecrated life is a light which cannot be put under a bushel. LOVE is an open mark by which we are known as His disciples. No Christian is ashamed of his consecration any more than a sheep is ashamed of its owner’s marks. The scissors of Delilah made havoc of Samson’s Nazariteship. 5. Involves great self-denial (v. 7). The fruit of the vine may be very sweet, but he must not touch it. Even if his father, or his mother, or his brother, or sister die, he cannot go near to see them or to bury them. His natural inclinations must give place to the Word of God. These things were lawful for others, but not expedient for him. The separated life means, “Not my will, but Thine be done.” “If any man will follow Me, let him deny himself and take up his cross.” It is a sacrifice, but it is well-pleasing unto God. 6. Meant a life of holiness. “All the days of his separation he is holy” (v. 8). While he lived a separated life he had this testimony, that he pleased God. Holiness then is a condition more than an attainment. Those who have separated themselves from forbidden things, and have yielded themselves into His hands to do His will are holy. When the separating vow is broken we cease to be in a state of holiness unto the Lord. Our consecration is defiled, and our Nazarite testimony is gone. “Be ye holy, for I am holy.” 7. Was easily marred. “If a man die suddenly by him, he hath defiled his consecration” (vs. 9–12). Coming into contact with the dead, even by accident, was enough to pollute his holiness in the sight of God. Do we realise how easily the crown of consecration honour may fall from our heads? How easily the Holy Spirit may be grieved, and the power of our testimony perish? It is in vain we go about with our unshorn locks in the sight of men, if in His holy eyes we have defiled ourselves. Ichabod may be written over our lives. Take heed unto thyself (1 Tim. 4:16). Jensen - The Principle of Separation. In the external details of the Nazirite vow God was again seen to use the external symbols to teach the inner basic spiritual truths to His people. Much of the Old Testament teaching is lost if this fact is forgotten. Obedience to the outward form without obedience in the heart has always been hypocrisy in the eyes of God. In Old Testament days, no less than at any other time, God was after the heart. The word Nazirite is derived from a Hebrew root meaning “to separate.” Clearly the Nazirite vow was one of separation. Any Israelite could make the vow, man or woman. It could be taken at any time (Nu 6:2). The invitation was not to classes or groups, such as priests or princes, since it was not service that was basically involved but living The Nazirite vow involved two basic principles: (1) The “separation from” principle (Nu 6:3, 4). Here, the emphasis was not on the things from which the Nazirite was to separate himself. The intention of this part of the vow was not essentially to reaffirm one’s desire to separate himself from sin. Rather, there was to be a “separation from” on the basis of priorities and surrenders in life. Eating dried grapes (Nu 6:3) was not a sinful act, so refraining from eating dried grapes was not an act per se of refraining from sinning. Because the vine products as a whole were classified under luxurious and sumptuous living, therefore the Nazirite would be willing to surrender these temporal niceties for fare of eternal values. The second part of this vow involved the hair (Nu 6:5). The Israelitish custom was to keep the locks of the hair short. The law of the Nazirite was to let the hair grow. Such a sight would be a public, visible sign that the person had taken this vow, that he was foregoing society’s dignity and custom of short hair in order to go about with the “diadem of his God upon his head” (Lev. 21:12) as the symbol of strength and vitality (cf. 2 Sa 14:25, 26). And if there was ridicule by his neighbors for this visible sign of the vow, he was willing to surrender his popular reputation in favor of divine approbation. The third part of the vow involved provision for an emergency: coming near a dead body (Nu 6:6–12). If such a thing happened, even by accident, the Nazirite would bring upon himself ceremonial uncleanness, and he would “defile the head of his separation” (Nu 6:7, 9). For such defilement he forfeited his status as under the vow, and he could be reinstated only after fulfilling specified regulations (Nu 6:9–12). In one sense, all three provisions of the vow were rules of “separation from”: separation from vine products, separation from customary cutting of hair, separation from ceremonial uncleanness. In another sense, however, only the first rule was a “separation from”; the second was a public testimony of the separation vow; and the third was ceremonial provision for maintaining the sanctity of the vow. (2) The “separation unto” principle. This was the positive side of the vow, and was its ultimate purpose in the life of the Israelite. If God appealed to the “separation from,” it was because He wanted “separation unto.” “When either man or woman shall make … the vow of a Nazirite, to separate himself unto Jehovah, he shall separate himself from …” (Nu 6:2, 3). Throughout the chapter the phrase “unto Jehovah” is repeated (see Nu 6:2, 5, 6, 7, 8, 14, 17, 21). The emphasis is definitely on “Master control.” Jesus gave the same kind of invitation to His disciples and the multitude when He said, “If any man would come after me, let him deny himself, and take up his cross, and follow me” (Mark 8:34). There was the “separation from”—denying self—that there might be the “separation unto”—following Christ. It must not be interpreted that Jehovah, in spelling out the regulations of the law of separation (Nu 6:21), was teaching that intimate devotion with Him comes by legalistic works apart from heart attitude. Since the vow was voluntary, the decision to enter it was from the heart (Nu 6:2). The duration of the vow was unspecified (Nu 6:4, 6), so the individual himself chose the time period, whether temporary or permanent. A command of God can never be really obeyed without the heart’s assent. Further, it is on the basis of this fact that one may conclude that if the heart attitude is one of real desire for “separation unto” the Lord, with undivided loyalty to Him as Master of the life, then the laws of the “separation from” will not be difficult commands to obey. (EvBC-Nu) Question - What is the Nazirite/Nazarite vow? Answer: The Nazirite/Nazarite vow is taken by individuals who have voluntarily dedicated themselves to God. The vow is a decision, action, and desire on the part of people whose desire is to yield themselves to God completely. By definition, the Hebrew word nazir, simply means “to be separated or consecrated.” The Nazirite vow, which appears in Numbers 6:1-21, has five features. It is voluntary, can be done by either men or women, has a specific time frame, has specific requirements and restrictions, and at its conclusion a sacrifice is offered. First, the individual enters into this vow voluntarily. The Bible says, "Speak to the Israelites and say to them: 'If a man or woman wants to make a special vow, a vow of separation to the LORD as a Nazirite’” (Numbers 6:2). This shows that it is individuals who take the initiative to consecrate themselves to the Lord. There is no divine command involved. While generally done by the individual by his own choice, two individuals in the Old Testament, and one in the New Testament, were presented to God by their parents. Samuel and Samson in the Old Testament (1 Samuel 2:8-28; Judges 13:1-5), and John the Baptist in the New Testament received the Nazirite vow from birth (Luke 1:13-17). Second, both men and women could participate in this vow, as Numbers 6:2 indicates, “a man or woman.” The Nazirite vow was often taken by men and women alike purely for personal reasons, such as thanksgiving for recovery from illness or for the birth of a child. However, under the Mosaic law, the vow or oath of a single woman could be rescinded by her father, and that of a married woman by her husband (Numbers 30). Third, the vow had a specific time frame, a beginning and an end as these two statements indicate: “Throughout the period of his separation he is consecrated to the LORD... Now this is the law for the Nazirite when the period of his separation is over” (Numbers 6:8, 13a). So, the Nazirite vow usually had both a beginning and an end. Fourth, there were specific guidelines and restrictions involved with the Nazirite vow. Three guidelines are given to the Nazirite. Numbers 6:3-7 tells us that he/she was to abstain from wine or any fermented drink, nor was the Nazirite to drink grape juice or eat grapes or raisins, not even the seeds or skins. Next, the Nazirite was not to cut his hair for the length of the vow. Last, he was not to go near a dead body, because that would make him ceremonially unclean. Even if a member of his immediate family died, he was not to go near the corpse. Numbers 6:13-20 shows the procedure to follow to complete the vow. A sacrifice was made (vv.13-17), the candidate’s hair was cut and put on the altar, and the priest did the final task of completing the sacrificial process, which ended the vow (v. 20). This section concludes with the statement, “This is the law of the Nazirite who vows his offering to the LORD in accordance with his separation, in addition to whatever else he can afford. He must fulfill the vow he has made, according to the law of the Nazirite”(Nu 6:21). Although the Nazirite vow is an Old Testament concept, there is a New Testament parallel to the Nazirite vow. In Romans 12:1-2 Paul states, “Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.” For Christians, the ancient Nazirite vow symbolizes the need to be separate from this world, a holy people consecrated to God (2 Timothy 1:9; 1 Peter 1:15).(Source: GotQuestions.org) Related Resources: Bridgeway Bible Dictionary Nazirite Holman Bible Dictionary Nazirite Hastings' Dictionary of the Bible Nazirite Hastings' Dictionary of the NT Nazirite Nazirite Webster Dictionary Nazirite International Standard Bible Encyclopedia Nazirite Torrey Topical Textbook Nazarites American Tract Society Nazarite Charles Buck Dictionary Nazarites Easton's Bible Dictionary Nazarite Fausset Bible Dictionary Nazarite Hitchcock Bible Names Nazarite King James Dictionary Nazarite Hawker's Poor Man's Dictionary Nazarites Wilson's Bible Types Nazarite Watson's Theological Dictionary Nazarites Kitto Biblical Cyclopedia Nazarite McClintock and Strong's Bible Encyclopedia Nazarite Nazarites The Nuttall Encyclopedia Nazarites The Jewish Encyclopedia Nazarite Numbers 6:3 he shall abstain from wine and strong drink; he shall drink no vinegar, whether made from wine or strong drink, nor shall he drink any grape juice nor eat fresh or dried grapes. Lev 10:9 Jud 13:14 Pr 31:4,5 Jer 35:6-8 Am 2:12 Lu 1:15 Lu 7:33,34 21:34 Eph 5:18 1Th 5:22 1Ti 5:23 Numbers 6 Resources - Multiple Sermons and Commentaries NAZARITE VOW: NO STRONG DRINK He shall abstain from wine and strong drink; he shall drink no vinegar, whether made from wine or strong drink, nor shall he drink any grape juice nor eat fresh or dried grapes - Heb. “Shall be a Nazarite from wine,” etc. Gr. “Shall be sanctified from wine.” Vulg. “Shall abstain from wine and from every thing that will make a man drunk.” THOUGHT - In an interesting analogy in the NT Paul says " And do not get drunk (present imperative with a negative see our need to depend on the Holy Spirit to obey) with wine, for that is dissipation, but be filled (present imperative see our need to depend on the Holy Spirit to obey) with the Spirit," (Eph 5:18+). The difference of course from the Nazirite vow is that while it was voluntary, Paul's exhortation is a command. In my opinion this is one of the most important passages in the NT for believers to obey because without the supernatural enabling power of the indwelling Spirit, we cannot keep any of the other commands. The abundant life Jesus referred to in John 10:10 is ultimately possible only in the man or woman who is continually filled with and controlled by the Spirit of Christ! Related Resources: Discussion of the Need for the Holy Spirit to obey NT commands (or "How to Keep All 1642 Commandments in the New Testament!") Filled with His Spirit/Richly Indwelt with His Word - Chart Comparing Ephesians 5:18ff and Colossians 3:16ff+ Bush - In strict propriety the term shekar denotes strong drink made from any kind of fruits, such as dates, etc., but the Hebrews restrict it in this connection to such only as is made of the fruit of the vine. “Three species of things are forbidden to the Nazarite, viz., pollution, shaving, and the fruit of the vine; but strong drink made of dates, or such like, is lawful for the Nazarite; and the strong drink forbidden him by the law is strong drink made with mixture of wine.”—Maimonides. Abstain (05144) see note on nazar here translated in the Lxx with the verb hagiazo meaning to be cleansed as from ritual defilement, to be purified and thus made acceptable for cultic use. Numbers 6:4 'All the days of his separation he shall not eat anything that is produced by the grape vine, from the seeds even to the skin. separation, Nu 6:5,8,9,12,13,18,19,21 Numbers 6 Resources - Multiple Sermons and Commentaries NO INTAKE OF GRAPE PRODUCTS 'All the days of his separation - In v5 it is called all the days of his vow of separation. The Mishna states that a Nazirite vow could last as long as 100 days, but the usual length was thirty days. In some rare cases, people were Nazirites for life—e.g., Samuel, Samson, John the Baptist. It should be noted here that while Christ was a Nazarene (Mt2:23), a reference to a citizen of Nazareth, He was not a Nazarite. One of the national sins of Israel, at a later date, was the attempt by the people to force the Nazarites to break their vows (Amos 2:11,12 = "made the Nazirites drink wine")!!! NIVSB - During the period of a Nazirite’s vow, three areas of his (or her) life were governed: (1) diet, (2) appearance and (3) associations. Every Israelite was regulated in these areas, but for the Nazirite each regulation was heightened. He shall not eat anything that is produced by the grape vine, from the seeds even to the skin - One reason of course is that they would not be "drunk with wine" and so have their senses altered but there is probably another reason as (Hos 3:1) suggests that raisin (grape) cakes were a feature of profligate living. 1Sa 25:18, 36 tells of the abundant raisins at the home of Nabal, a rich and sensual man. In the spirit of self-denial luxurious living was to be shunned by a Nazarite. Wine was the symbol for joy (Ps 104:15), but the Nazarite was to receive his joy from God alone.