Numeri 6:7 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.

He shall not make himself unclean for his father or for his mother, for his brother or for his sister, when they die,.... Aben Ezra adds also, for his wife, and for his daughter, and for others; what even the priests of the Lord, the common priests might do, a Nazarite might not, not come near any of his relations when dead, as to touch them, to close their eyes, or wash their bodies, and provide for their funeral, and attend that, or to be where they were; in this respect they were upon a level with the high priest, who was forbid the same, which shows how sacred these persons were; see Lev 21:1; this may instruct spiritual Nazarites to abstain from the company and conversation of sinners, dead in trespasses and sins, and from all dead works and sinful actions, which, as they are deserving of death, are defiling: because the consecration of his God is upon his head; or that which shows him to be consecrated to God, and separated to his service, is upon his head, namely, his long hair: the Targum of Jonathan renders it, "the crown of his God"; so Aben Ezra observes, that some say that the word "Nazarite" is derived from "Nezer", a crown, in proof of which this passage is produced; and in this respect the Nazarites were not only types of Christ our King and high priest, who is a priest on his throne, and has on his head many crowns, but of the saints who are freed from the power and dominion of sin, and are made kings and priests unto God.

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 consecration of his God is upon his head - Literally, The separation of his God is upon his head; meaning his hair, which was the proof and emblem of his separation. Now as the hair of the Nazarite was a token of his subjection to God through all the peculiarities of his nazarate, a woman, who is married, is considered as a Nazarite for life, i. e., separated from all others, and joined to one husband who is her lord; hence St. Paul, probably alluding to this circumstance, says, Co1 11:10 : The woman ought to have power upon her head, i.e., wear her hair and veil; for this hair is a proof of her nazarate, and of her being in subjection to her husband, as the Nazarite was under subjection to the Lord by the rule of his order.

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.