Numeri 6:24 Commento

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.

The Lord make his face to shine upon thee,.... Cause himself, the sun of righteousness, to arise and shine upon them, and give both spiritual light and heat unto them; grant his gracious presence, the manifestations of himself, communion with him, clearer discoveries of his love, of interest in him, and an increase of spiritual light and knowledge of his Gospel, and the truths of it, and of his mind and will: and be gracious unto thee; by granting larger measures of grace out of his fulness, by leading more abundantly into it, and making fresh and frequent applications of it; grace is often wished for from Christ as well as from the Father.

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 Lord bless thee - There are three forms of blessing here, any or all of which the priests might use on any occasion. The following is a verbal translation: - 1. May Jehovah bless thee and preserve thee! 2. May Jehovah cause his faces to shine upon thee, and be gracious unto thee! 3. May Jehovah lift up his faces upon thee, and may be put prosperity unto thee! This is a very comprehensive and excellent prayer, and may be paraphrased thus: - 1. May God speak good unto thee, by giving thee his excellent promises! (See the note on Gen 2:3). May he preserve thee in the possession of all the good thou hast, and from all the evil with which thou art threatened! 2. May the Holy Trinity illuminate thy heart, giving thee the true knowledge of thyself and of thy Maker; and may he show thee his graciousness in pardoning thy sins, and supporting thy soul! 3. May God give thee communion with the Father, Son, and Spirit, with a constant sense of his approbation; and grant thee prosperity in thy soul, and in all thy secular affairs! This I suppose to be the spirit and design of this form of benediction. Others will doubtless interpret it after their manner. Several wise and learned men believe that the mystery of the Holy Trinity is not obscurely hinted at in it. God the Father blesses and keeps his followers. God the Son is gracious unto sinners in remitting their offenses, which he died to blot out. God the Holy Spirit takes of the things which are Christ's, and shows them unto genuine Christians, and diffuses the peace of God in their hearts. In a word, Christ, the gift of the Father by the energy of the Holy Spirit, came to bless every one of us by turning us away from our iniquities. 1. Every genuine Christian is a true Nazarite. He is separated from the world, and dedicated solely to the service of God. 2. His life is a life of self-denial; he mortifies and keeps the flesh in obedience to the Spirit. 3. All this enters into the spirit of his baptismal vow; for in that he promises to renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh - to keep God's holy word and commandments, and to walk in the same all the days of his life. 4. The person who is faithful has the blessing of God entailed upon him. Thus shall ye bless the children of Israel, etc., etc. See the notes on Num 6:5-7 (note).

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.