Numbers 6

This chapter contains the Law of the Nazarites, recognizing devotees, or persons of more than ordinary allegiance and consecration to God. In its ethical and spiritual meaning, this law suggests the need of abstinence from fleshly lusts and dangerous delights, and the maintenance of full moral energy, and separation from the body of death. The sanction given to the Nazarite vow encourages no vows of celibacy, which were unknown to priest, Levite, or Nazarite, nor arbitrary rules sequestering men or women from the proper duties of family and social life, but a lofty aim in sanctification, and a vow or pledge, under the power of the Holy Ghost, to be in heart and conduct wholly separated to Christ. D. F.—The vow of the Nazarite differed from the ordinary one in that it affected the person, was one of abstinence and of separation unto the Lord. It was a kind of voluntarily assumed priestly sanctity. The long hair of the Nazarite, it might be said, answered, in its way, to the regalia of the sons of Aaron. His abstemiousness and avoidance of ceremonial defilement went even beyond theirs. His whole life, as a Nazarite, must begin anew, if, by chance or by design, his vow had been violated. E. C. B.—The Nazarite was to be a living type and image of holiness; he was to be in his person and habits a symbol of sincere consecration and devotedness to the Lord. It was no mere ascetical institution, as if the outward bonds and restraints, the self-denials in meat and drink, were in themselves well-pleasing to the Lord. Such a spirit was as foreign to Judaism as it is to Christianity. The Nazarite was an acted, symbolical lesson in respect to covenant obligations; and the outward observances to which he was bound were merely intended to exhibit to the bodily eye the separation from everything sinful and impure required of the Lord’s servants. P. F.

Of Nazarites there were two classes: First. Those who were Nazarites by birth (as Samson and John the Baptist); Second. Those who were Nazarites by engagement and for a limited time. All Nazarites were required: (1) To drink no wine or strong drink of any kind; (2) To eat no grapes or anything belonging to the vine; (3) To let their hair grow; (4) Not to defile themselves by touching the dead or mourning for their relations. If any one died in the presence of a Nazarite of the second class, the latter was compelled to shave his head, make the usual offerings, and recommence his Nazariteship. At the expiration of the vow the Nazarite was to offer at the door of the tabernacle one male lamb of the first year for a burnt-offering, one ewe-lamb of the first year for a sin-offering, and one ram for a peace-offering, together with a basket of unleavened bread and meal and drink offerings. He was also to shave his head and place the hair on the fire underneath the peace-offering, and the priest was to take the sodden shoulder of the ram, one unleavened cake, and one unleavened wafer, and, placing them in the hands of the Nazarite, he was to wave them for a wave-offering. After this the Nazarite might drink wine. Wheeler.

Such persons in Israel must have been eminently useful in keeping alive upon men’s consciences the holy character of God’s service, and stimulating them to engage in it. The Nazarites are hence mentioned by Amos along with prophets as among the chosen instruments of God; “And I raised up of your sons for prophets, and of your young men for Nazarites.” They were a kind of inferior priesthood in the land—by their manner of life, as the priests by the duties of their office, acting the part of symbolical lights and teachers to Israel. P. F.

The solemnity of blessing the people in the name of the Lord appertained especially to the priestly office (De. 10 : 8), “The Lord separated the tribe of Levi to bear the ark of the covenant of the Lord, to stand before the Lord to minister unto him, and to bless in his name unto this day.” Bush.

Nu. 6 : 24-26. The Lord bless thee and keep thee! The Lord make his face shine upon thee, and be gracious unto thee! The Lord lift up his countenance upon thee, and give thee peace! In this form of benediction the Trinity in Unity of the Divine nature, which appears so visibly in the New Testament, is for the first time disclosed in the Old. We behold God as the Giver of all that is good and the Protector from all that is evil—as the Dispenser of grace, externally in the manifestation of his Son, whose glory was visibly seen full of grace and truth, and inwardly by his Spirit, who knits us into fellowship with him and gives us his peace. C. G. B.—The repetition of the name JEROVAN three times in these three verses, and that with a different accent in each of them, hath made the Jews themselves think that there is some mystery in it. It may well be looked upon as having respect to the three Persons in the blessed Trinity, who are one God from whom all blessings flow unto us (2 Cor. 13 : 14). This mystery, as Luther wisely expresses it, is here suggested, though not plainly revealed. And it is not hard to show how properly God the Father may be said to bless and keep us; and God the Son to be gracious unto us; and God the Holy Ghost to give us peace. Bp. Patrick.—The three articles of this benediction will be found to agree respectively to the three Persons taken in the usual order of the Father, the Son, and the Holy Ghost. The Father is the Author of blessing and preservation. Grace and illumination are from the Son, by whom we have “the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4 : 6). Of the Spirit, whose name is the Comforter, the first and best fruit is peace. Jones of Nayland.

The favor of God is all in all in this blessing, for that is the fountain of all good. The Lord bless thee! Our blessing God is only our speaking well of him, his blessing us is doing well for us: those whom he blesses are blessed indeed. The Lord make his face shine upon thee! Alluding to the shining of the sun upon the earth, to enlighten and comfort it, and to renew the face of it. “The Lord love thee, and make thee to know that he loves thee.” The Lord lift up his countenance upon thee! This is to the same purport with the former, and it seems to allude to the smiles of a father upon his child, or of a man upon his friend whom he takes pleasure in. If God give us the assurances of his special favor and his acceptance of us, that will put gladness into the heart (Ps. 4 : 7, 8). The fruits of favor conveyed by this blessing are protection, pardon, and peace; including all that good which goes to make up a complete happiness. H.—Here is a benediction that can go all the world over and can give all the time without being itself impoverished. Every heart may utter it. This is the speech of God; every letter may conclude with it; every day may begin with it; every night may be sanctified by it. Here is “blessing,” “keeping,” “shining”—the uplifting upon our poor life of all heaven’s glad morning. It is the Lord himself who brings this bar of music from heaven’s infinite anthem. J. P.

27. God here promises to ratify and confirm the blessing, They shall put my name upon the children of Israel. God’s name upon them was their honor, their comfort, their safety, their plea; we are called by thy name, leave us not. It is added, And I will bless them. What Christ says of the peace is true of the blessing; when God’s ministers pronounce the blessing, “Peace be to this congregation,” if the sons of peace and heirs of blessing be there, the peace, the blessing shall rest upon them (Luke 10 : 5, 6). For in every place where God records his name he will meet his people and bless them. H.—All differences disappear, all tribal names pass out of view; and the name of Jehovah is all and upon all. “They shall put my name upon them”—upon Reuben and Simeon and Levi and Judah; upon Kohath and Gershon and Merari; upon priests and Levites; upon worker and warrior and worshipper; upon each of them, and all of them, they shall put my name; “and I will bless them.” And in the same way we may have our different names and different standards, and yet all belong to the same great army. Those only who refuse to acknowledge their brethren of other denominations mar the unity of the Church and are guilty of schism. We do not need to surrender our distinctive names, indicative of differences of little moment, so long as we all gather round the tabernacle of the Lord, worshipping him as he has revealed himself in Jesus Christ and by his Holy Spirit, and glorying above all, far above all party or tribal designations in that one “Name which is above every name”—JEHOVAH JESUS. J. M. G.

First Utterance of the Benediction, and Appearance of the Glory.