Albert Barnes Commentary Numbers 6

The law of the Nazarite is appropriately added to other enactments concerning the sanctity of the holy nation. That sanctity found its highest expression in the Nazarite vow, which was the voluntary adoption for a time of obligations to high and strict modes of self-dedication resembling, and indeed in some particulars exceeding, those under which the priests were placed. The present enactments do not institute a new kind of observance, but only regulate one already familiar to the Israelites (Numbers 6:2).

A Nazarite – Strictly, Nazirite. This term signifies “separated,” that is, as the words following show, “to God.” It became a technical term at an early date (compare Judges 13:5, 7; Judges 16:17).

Liquor of grapes (Numbers 6:3) refers to a drink made of grape-skins macerated in water.

From the kernels even to the husk (Numbers 6:4): A sour drink was made from the stones of unripe grapes, and cakes were also made of the husks (Hosea 3:1). This prohibition symbolizes the separation from the general society of men to which the Nazarite was consecrated for the time.

Among the Jews, an abundance of hair was considered to indicate physical strength and perfection (compare 2 Samuel 14:25–26), and baldness was regarded as a grave blemish (compare Leviticus 21:20 note, Leviticus 13:40 and following; 2 Kings 2:23; Isaiah 3:24). Thus, the free growth of the hair on the Nazarite’s head represented the dedication of the man, with all his strength and powers, to the service of God (Numbers 6:5).

The consecration of his God (Numbers 6:7) refers to the unshorn locks. Compare Leviticus 25:5 note, where the vine, left untouched by the hand of man during the Sabbatical year for either pruning or vintage, is called simply a “Nazarite.”

The third rule of the Nazarite prohibited him from contracting any ceremonial defilement, even under circumstances that excused such defilement in others .

Prescriptions were given to address the situation of a sudden death occurring “by him” (that is, in his presence) (Numbers 6:9–12). The days of the Nazarite’s dedication had to be recommenced.

Regarding the time when the days of his separation are fulfilled (Numbers 6:13): Perpetual Nazariteship was probably unknown in the days of Moses, but the examples of Samson, Samuel, and John the Baptist show that it was in later times undertaken for life. Again, Moses does not expressly require that limits should be assigned to the vow, but a rule was later imposed that no Nazarite vow should be taken for less than thirty days. To permit the vow to be taken for very short periods would diminish its solemnity and esteem.

The sin-offering (Numbers 6:14–15; compare the marginal references), though named second, was in practice offered first, being intended to expiate involuntary sins committed during the period of separation.

The burnt-offering (Leviticus 1:10 and following) denoted the self-surrender on which alone all acceptance of the Nazarite before God must rest. The peace-offerings (Leviticus 3:12 and following) expressed thankfulness to God by whose grace the vow had been fulfilled.

The offerings, both ordinary and additional, required on the completion of the Nazarite vow involved considerable expense. It was regarded as a pious work to provide the poor with the means of making them (compare Acts 21:23 and following).

Regarding shave the head (Numbers 6:18): As the Nazarite had during his vow worn his hair unshorn in honor of God, so when the time was complete it was natural that the hair, the symbol of his vow, should be cut off and offered to God at the sanctuary. The burning of the hair in the fire under the sacrifice of the peace offering represented the eucharistic communion with God obtained by those who realised the ideal which the Nazarite set forth (compare the marginal reference).

The priest shall wave them (Numbers 6:20); that is, by placing his hands under those of the Nazarite .

Regarding the rule, Beside that that his hand shall get (Numbers 6:21): The Nazarite, in addition to the offerings prescribed above, was to present free-will offerings according to his possessions or means.

The priestly blessing is appointed as a solemn form to be used by the priests exclusively, and in this function their office, as it were, culminates (compare to Leviticus 9:22 note). God Himself provides a formula through which, from time to time, as His people by obedience place themselves in a true and right relationship to Him, the authorized mediators may pronounce and communicate His special blessing to them. It was a Jewish tradition that this blessing was given at the close of the daily sacrifice.

The structure of the blessing is remarkable. It is rhythmical, consists of three distinct parts, and mounts by gradual stages to that peace which forms the last and most consummate gift which God can give His people.

From a Christian point of view, and comparing the counterpart benediction of 2 Corinthians 13:14, it is impossible not to see shadowed forth the doctrine of the Holy Trinity (Matthew 28:19). And the three separate sets of terms correspond fittingly to the office of the Three Persons in Their gracious work for the redemption of man.

Numbers 6:24: The Lord bless you, and keep you. The second clause here, as in the other three verses, defines more closely the general tenor of the preceding one. The singular number, which is observed throughout, indicates that the blessing is conferred on Israel “collectively.”

Numbers 6:25: Make his face shine. This is an enhancement of the preceding benediction. “The face of God” signifies not merely God’s good will in general, but His active and special regard. With the “face” or “eye of the Lord,” accordingly, is connected the judicial visitation of the wicked (Psalms 34:16), and His mercies to the righteous (Psalms 4:6) alike.

Numbers 6:26: Lift up his countenance upon you. That is, especially direct His thought and care toward you (compare to 2 Kings 9:32, and similar phrases in Genesis 43:29; Genesis 44:21). Through such loving providence alone could the peace of God, in which the blessing closes, be given.

Numbers 6:27: Put my name upon the children of Israel. That is, pronounce My Sacred Name over them in blessing them. God will give effect to the benediction pronounced by the priests.