Numbers 6:12 Komentář

In this chapter we have, I. The law concerning Nazarites, 1. What it was to which the vow of a Nazarite obliged him (Num 6:1-8). 2. A remedial law in case a Nazarite happened to be polluted by the touch of a dead body (Num 6:9-12). 3. The solemnity of his discharge when his time was up (Num 6:13-21). II. Instructions given to the priests how they should bless the people (Num 6:22, etc.).

INTRODUCTION TO NUMBERS 6 In this chapter is given the law concerning Nazarites, Num 6:1; which directs what they were to abstain from, from drinking wine, or any strong liquors, from shaving their heads, and defiling themselves with the dead, Num 6:3; and in case of a defilement, directions are given what offerings a Nazarite should bring to be offered for him, Num 6:9; and when the time of his Nazariteship was up, an account is given of what rites and ceremonies should then be performed, Num 6:13; and the chapter is concluded with the form of blessing the children of Israel, to be used by Aaron and his sons, Num 6:22.

And this is the law of the Nazarite,.... This has respect either to what goes before; those are the things he is obliged to that vows the vow of a Nazarite; what he is to abstain from during the time of his vow, and what he is to do in case of any defilement; or to what follows after, what is binding upon him, what offerings he is to bring, and what rites and ceremonies are to be observed by him when he has finished his vow: when the days of his separation, or Nazariteship: are fulfilled; whether more or fewer; when the time is quite up, and he has gone through his vow without any breach of it: he shall be brought unto the door of the tabernacle of the congregation; it is not said by whom he should be brought, whether by himself or by the priest; the Targum of Jonathan is,"he shall bring himself;''that is, present himself; and so Jarchi and Aben Ezra; which latter adds, or the priest shall bring him by command, whether he will or not, to offer his offering.

The great design of God in giving his laws is, that the people may fear and obey him, that they may continue in peace and prosperity, and be mightily increased, Deu 6:1-3. The great commandment of the law, Deu 6:4, Deu 6:5, which shall be laid up in their hearts, Deu 6:6; taught to their children, Deu 6:7; and affixed as a sign to their hands, heads, doors, and gates, Deu 6:8, Deu 6:9. How they are to act when they shall come into the promised land, Deu 6:10-19. How they shall instruct their children, and relate the history to them of God's wonderful acts, Deu 6:20-25.

THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22) When either man or woman . . . shall vow a vow of a Nazarite--that is, "a separated one," from a Hebrew word, "to separate." It was used to designate a class of persons who, under the impulse of extraordinary piety and with a view to higher degrees of religious improvement, voluntarily renounced the occupations and pleasures of the world to dedicate themselves unreservedly to the divine service. The vow might be taken by either sex, provided they had the disposal of themselves (Num 30:4), and for a limited period--usually a month or a lifetime (Jdg 13:5; Jdg 16:17). We do not know, perhaps, the whole extent of abstinence they practised. But they separated themselves from three things in particular--namely, from wine, and all the varieties of vinous produce; from the application of a razor to their head, allowing their hair to grow; and from pollution by a dead body. The reasons of the self-restrictions are obvious. The use of wine tended to inflame the passions, intoxicate the brain, and create a taste for luxurious indulgence. The cutting off the hair being a recognized sign of uncleanness (Lev 14:8-9), its unpolled luxuriance was a symbol of the purity he professed. Besides, its extraordinary length kept him in constant remembrance of his vow, as well as stimulated others to imitate his pious example. Moreover, contact with a dead body, disqualifying for the divine service, the Nazarite carefully avoided such a cause of unfitness, and, like the high priest, did not assist at the funeral rites of his nearest relatives, preferring his duty to God to the indulgence of his strongest natural affections.