CHAPTER SIX
SEPARATED UNTO YAHWEH
Having revealed through the laws of Chapter five that
Purity is essential by demanding the separation of the
unclean, that Honesty is essential by setting forth the laws
of recompense and offerings, and, finally, that Exclusiveness in worship is essential by outlining the trial of
jealousy, the instruction of the Book of Numbers now
provides affirmative laws illustrating positive forms of
worship by laying down the terms of the Nazarite Vow.
Opportunity is provided for ordinary Israelites to give
themselves unto God for a time as priests. All Israel
belonged to Yahweh (Deut. 7:6; 14:2), but opportunity is
now provided for individual consecration to Him, on the
part of such as might feel moved in that direction under
special circumstances. Men or women were at liberty to
vow a vow of separation that is, they might resolve to
dedicate themselves exclusively to God for a specified time.
The terms and conditions of the period of separation are
clearly set down in this chapter, and comprise powerful
spiritual lessons for those who desire to give themselves
unto Yahweh in any age. As the Nazarite vow made priests
of laymen, so does acceptance of Christ through baptism (1
Pet. 2:9).
Yahweh" — The title Nazarite signifies to
The Nazarite Vow— w. 1-8
i
Rotherham renders it, the special vow.
See Lev. 27:2; Deut. 28:59. The statement of the verse before us teaches that
both men or women could take the vow,
though in the case of the latter, it was
subject to the restrictions imposed by
Num. 30:3-9. So, also, in Christ male and
female become as one (Gal. 3:28). The
vow could be for a limited time, or for
life. However, only a few are on record as
lasting a lifetime. Samson (Jud. 11:5,7;
l
"And Yahweh spake unto Moses, saying" — This statement authenticates the
laws which follow.
VERSE 2
"Speak unto the children of Israel, and
say unto them, When man or woman shall
separate themselves to vow a vow of a
Nazarite, to separate themselves unto
63
THE CHRISTADELPHIAN EXPOSITOR
16:17), Samuel (1 Sam. 11:11), John
Baptist (Luke 1:15) were among the
number. Samson is called a Nazarite, but
not Samuel or John, though it is obvious
that the Law of the Nazarite applied to
them. It seems obvious, from Acts 21:2327, that Paul also took a Nazarite vow for
a certain period. The principle of separation is illustrated in the cases of other
men who did not take on the full restrictions of the vow. Thus the term is used of
Joseph as typical of Christ in Gen. 49:26.
Notice that the great principle of the vow
was that of separateness. Accordingly,
the margin renders the phrase, to separate
themselves, as to make themselves Nazarites. The Hebrew word nazar rendered
as "separate" signifies "to hold aloof,
"to abstain", "to set apart", and is the
root of the title Nazarite. The verb occurs
in Ley. 15:31; 22:2. It also occurs in Hos.
9:10 in relation to pagan worship: "They
went to Baal-peor, and separated themselves unto that shame." That statement
implies that Israelites became Nazarites
unto Baal.
VERSE 3
"He shall separate himself from wine
and strong drink, and shall drink no
vinegar of wine, or vinegar of strong
CHAPTER SIX
of the spirit is the Word of God" (Eph.
6:17). A person filled with the Spirit, is
filled with the sober words of truth, and
well equipped to meet life's problems;
whereas a person artificially stimulated
by sentimentality is likely to capitulate
when pressure is brought to bear on him.
The two words used in the verse before
us are: yayin (wine) and shekar (strong
drink). The former relates to wine in the
widest sense, and is derived from a word
signifying "to effervescent" i.e. to ferment. Shekar comes from a root signifying "to be tipsy".
The term "vinegar of wine" is a rendition of the word chamets, "to be pungent". It denotes a sour wine such as was
used by the poorer people. See Ruth
2:14. The effect was the same. It inebriated.
"Neither shall he drink any liquor of
grapes" — This relates to a drink made
by soaking grape skins in water. Nazarites
were to keep strictly apart from the fruit of
the vine. For wine "taketh away the
heart" (Hos. 4:11), and the vine produced the grape to make the wine. The
Nazarite was taught to keep strictly apart
from anything which was associated with
that which could unduly influence him.
"Nor eat moist grapes, or dried" —
drink" — Though a woman could take a There would be nothing intoxicating
vow, this verse is in the masculine gender about this form of food, of course, but
because a woman's vow was subject to the Nazarite, as a witness to the world,
the approval of her husband or father. had to abastain from eating such. Why?
During the period of the vow, wine or See the comment above, and the clue
strong drink was forbidden. Intoxicating given in the next verse.
liquor was also prohibited the priests
when on active service (Lev. 10:9-11; VERSE 4
Jud. 13:4,7,14; Amos 2:12; Luke 1:15).
"All the days of his separation" — See
Such drink befogs the mind and impairs margin: Nazariteship.
spirituality (Lev. 10:9-11). Its counter"He shall eat nothing that is made of
part is purely emotional religion which
stimulates but does not educate. The the vine tree" — The margin renders this
form of religion induced by sentimental as the vine of the wine. This provides a
mass appeal, and the skilful use of music reason why all things related to it were
and hymn singing divorced from an excluded as articles of food for those
appeal to the Word correctly interpreted. under a vow. There was to be observed
Paul exhorts: "Be not drunk with wine, the strictest separateness from that which
wherein is excess; but be filled with the produced the wine, so that the isolation
Spirit" (Eph. 5:18). Popular evangelistic therefrom would be complete.
"From the kernels even to the husk" —
religion which relies upon flesh-stimulating oratory, and which tends to stir up an It is said that a drink was made of the
audience emotionally, is the antitype of kernels of unripe grapes, and cakes were
this. On the other hand, to be "filled with also made of the husts (see Hos. 3:1).
the Spirit" is to be filled with the words The prohibition, however, was to keep
and teaching of the Lord Jesus. He de- away from the vine completely. Then
clared: "The words I speak unto you, there would be no temptation to partake
they are spirit and they are life" (John of its wine. The antitype is found in the
6:63). Paul also declared that "the sword
exhortation of Paul to "abstain from the
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THE CHRISTADELPHIAN EXPOSITOR
CHAPTER SIX
very appearance of evil" (1 Thess. 5:22). VERSE 7
"He shall not make himself unclean for
VERSE 5
his father, or for his mother, for his
"All the days of the vow of his separa- brother, or for his sister, when they die"
tion there shall no razor come upon his — This was a stricter separation than that
head until the days be fulfilled" — Long required for an ordinary priest (Lev.
hair is considered a "shame" unto a man 21:1-2), and therefore identified the
(1 Cor. 11:14); why then did the Law of Nazarite with the separation demanded
the Nazarite decree that one under the of the High Priest (Lev. 21:10-11).
vow should let his hair grow? Because,
"Because the consecration of his God is
whilst long hair is a shame unto a man, upon his head" — The word "consecrathe Nazarite, during the term of his vow tion" is rendered as separation in the
represented the nation whose symbol was margin. The Nazarite was a living example
the bride of Yahweh (Isa. 54:5). As such of a true Israelite: the very embodiment
she was expected to be in subjection to of an "Israelite indeed". In his external
her Lord. The long hair was the token of appearance he showed that he was under
this subjection (1 Cor. 11:5,7). Hence, vow to Yahweh, as Christ's followers
the "consecration of his God was upon should likewise. He was a personification
his head" (v. 6). By his very appearance, of the Kingdom of priests which he reprethe Nazarite testified to all whom he met sented, for, by his voluntary vow, he was
that he was "different," he was under a restored to the status enjoyed by Isvow of separation.
raelites before the sin of the golden calf,
which the priestly functions were
"In the which he separateth himself after
to Levi. Thus by his action, he
unto Yahweh, he shall be holy, and shall limited
the Melchizedek priestlet the locks of the hair of his head grow" foreshadowed
as established by Christ. The un— In doing so, he would be like a wife to hood
hair of the Nazarite, which wither husband. She separates herself from shown
to his subjection to Yahweh, was
all others and devotes herself exclusively nessed
him what the diadem on the mitre was
to her spouse. See the likeness to the to
the High Priest, or the straggling
priest: the Nazarite was holy, or separate to
branches were to the unpruned vine
(Lev. 21:6).
(Lev. 25:5): a testimony to all that the
time of his vow was given in exclusive
subjection to Yahweh. The terms of his
VERSE 6
vow foreshadowed that separation and
"All the days that he separateth himself dedication required of Christ's followers
unto Yahweh he shaU come at no dead for they are forbidden to "love father or
body" — Once again this identified the mother more than the Lord" (Matt. 10:
Nazarite with the priest (see Lev. 21:10- 37), and, if necessary, they are to ignore
22). The priest was to recognise his work family considerations to carry out their
unto Yahweh as of supreme importance, servitude to him (Mark 10:29; Luke 14:
and was not to allow family considera- 26). The High Priest in Israel became the
tions to interfere with his dedicated ser- ideal of the Nazarite, as the Lord Jesus,
vice (Lev. 21:11); and the Nazarite was to the High Priest after the order of Melchirecognise his vow in the same way. Both zedek is the ideal of his followers.
priest and Nazarite were to see beyond
death by bearing in mind the resurrection VERSE 8
"All the days of his separation he is
from the dead which was the hope of
every true Israelite (Acts 24:14-15; 26:6- holy unto Yahweh" — The word "holy"
8). Christ's disciples as Nazarites under signifies that he is given over exclusively
a vow of separation, must view life in a to Yahweh's use. This epitomises the
similar manner, and leave "the dead to service of Christ's brethren to their God.
bury their dead" (Matt. 8:22). Once They are designated "Holy brethren, par'dead in trespasses and sins", they have takers of the heavenly calling" and are
been quickened to a newness of life in called upon to "consider the Apostle and
Christ (Eph. 2:1), and are expected to see High Priest of their profession, Christ
beyond death in all their considerations. Jesus" (Heb. 3:1). They have been elevaLike the priest, the Nazarite recognised ted from lay men unto a status of priesthis vow as of greater importance than hood in him (1 Pet. 2:9).
As one who is "holy unto Yahweh" the
natural feelings (Deut. 33:9).
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THE CHRISTADELPHIAN EXPOSITOR
Nazarite was as the High Priest. And inferior though the Nazarite was as a layman, to the anointed priest, yet in one
way he was decidedly superior: the High
Priest in Israel received his position as of
hereditary duty and not from voluntary
choice. On the other hand, the consecration of the Nazarite was essentially voluntary: a course of life and service willingly, cheerfully, and lovingly undertaken as
an expression of his "delight in Yahweh"
and his desire to live in absolute holiness
before Him.
Cleansing From Defilement — vv. 9-12
As accidents occur, and a Nazarite
might be inadvertently defiled by contact
with a dead body, a provision of mercy is
made for this eventuality.
VERSE 9
"And if any man die very suddenly by
him, and lie hath defiled the head of his
consecration" — Notice the significance
attributed to the head of the Nazarite,
and bear in mind the importance placed
upon Samson's hair. As a token of subjection, it was a symbol of his vow, and
hence it is described as "the head of his
consecration" or dedication, as the word
nezer signifies. This provision of the law
provides for when a vow might be inadvertently broken by an accident of death.
"Then he shall shave his head in the
day of his cleansing, on the seventh day
shall he shave it" — Having broken his
vow, though by an involuntary breach,
the Nazarite had to terminate the period
and commence again. He did this by an
act that he was required also to do at the
completion of his vow; and he did so in
fulfilment of the requirements of cleansing from contact with death (Lev. 19:11).
CHAPTER SIX
VERSE 11
"And the priest shall offer the one for a
sin offering, and the other for a burnt
offering" — The sin offering ensured
forgiveness for the breaking of the vow,
and the burnt offering proclaimed the
intention of the offerer to give himself
completely unto Yahweh.
"And make an atonement for him, for
that he sinned by the death" — Though
the vow had been broken inadvertently
and not deliberately, it was treated as sin,
and as such needed atonement or a cover.
This teaches that sin has very wide borders, and that anything that interferes
with God's way or right is to be treated as
such. It is interesting to note that the
word "dead" in this place is from the
Hebrew nephesh, elsewhere frequently
rendered soul, so that the Bible teaches
of dead souls though not of immortal
souls as the possession of man!
"And shall hallow his head that same
day" — The Nazarite had to recommence his vow again by allowing his hair
to grow. In that way he "hallowed his
head" because the hair was a token of his
submission to the will of Yahweh.
VERSE 12
"And he shall consecrate unto Yahweh
the days of his separation" — To "consecrate" is to separate unto Yahweh. The
Nazarite could not evade the length of his
vow, and had to recommence the time
again, giving it all unto Yahweh.
"And shall bring a lamb of the first
year for a trespass offering" — Even
though the vow had been broken inadvertently, it was treated as a trespass. This
taught that the responsibility of keeping
separate rested on the Nazarite. If he
failed, even through inadvertence, he was
accounted guilty. He should have seen to
it that his separateness was complete, and
should have taken care to avoid all situaVERSE 10
tions where the possibility of death might
"And on the eighth day" — Pointing be found. The lesson taught is that stressforward to beyond the Millennium when ed by Paul in Romans 7:15-21. We often
sin and mortality will cease.
sin against bur will. Sometimes the flesh
"He shall bring two turtles, or two will take over, and we will commit a sin
young pigeons, to the priest, to the door of which we will later deeply regret. Paul
wrote: "The good that I would I do not;
the tabernacle of the congregation" —
He brought the lesser sacrifice because but the evil which I would not, that I do.
no personal transgression had been com- Now if I do that I would not, it is no more
mitted. The offering of the birds taught I that do it, but sin that dwelleth in
that the true Israelite must lift himself me . . . " Though that was the cause With
above the mere earthly considerations, Paul, and doubtless is the case with every
one of us, neither he nor we can avoid the
and render a higher service unto his God.
66
CHAPTER SIX
responsibility of sinning, merely because
we have inadvertently given way to the
flesh. The ordinance set before the Nazarite would teach him to closely consider
every circumstance of life, so that he may
avoid anything that might interfere with
his vow of separation. Those who are
Christ's should likewise look very well to
their ways, avoiding situations that might
lead them to break their vow of separateness.
"But the days that were before shall be
lost, because his separation was defiled"
— The days of separation were lost if the
vow was broken. He could not account
those days as part of his vow, and cancel
them off when he recommenced the
period. He had to commence again from
the beginning. In our service to Yahweh
there must be complete consistency. A
believer cannot rest upon past laurels in
excusing a later decline. The principle
was set forth by Ezekiel: "When the
righteous turneth away from his unrighteousness, and committeth iniquity . . . all
his righteousness that he hath done shall
not be mentioned: in his trespass that he
hath trespassed, and in his sin that he
hath sinned, in them shall he die" (Ezek.
18:24).
Completion Of The Vow — w. 13-21
Special offerings terminated the vow,
expressing the intention of the Nazarite to
continue to render dedicated service in
worship unto Yahweh, even though his
term of separation was completed.
VERSE 13
"And this is the law of the Nazarite,
when the days of his separation are fulfilled: he shall be brought unto the door of
the tabernacle of the congregation" — On
the termination of his period of separation, the Nazarite was to be brought to
the Tabernacle, as the dwelling place of
Yahweh in Israel, and there released
from the limitations imposed on him during the period of his vow. In this there
was prophetic foreshadowing of the time
when saints will be granted release from
their vow of limitation at the coming of
the Lord. At that time they, too, will be
presented before Yahweh in appearing
before the Judgment Seat of Christ. In
The Law of Moses, Brother Roberts comments: "Taking the whole period of the
Nazariteship's separation to stand, in
parable, for the life of probation to which
67
THE CHRISTADELPHIAN EXPOSITOR
the Gospel calls men, we may discern
without difficulty the meaning of a ceremonial that proclaims the essentiality of
sacrifice to the final acceptability of the
most faithfully kept time of separation."
The parable of the Nazarite, therefore,
sets forth the parable of those in Christ in
their lives of separation unto Yahweh.
Those times will terminate in the coming
of the Lord.
VERSE 14
"And he shall offer his offering unto
Yahweh" — The Hebrew word "offer" in
this verse is different from that used in
y. 11,16,17. It is the verb qarat, signifying "to present". The Nazarite had to
bring his offering to the Tabernacle and
there place it in tne hands of the priest for
him to "offer" it up in the sense of
sacrificing it, as expressed in v. 16.
"One he lamb of the first year, without
blemish for a burnt offering" — All
offerings point forward to the one great
offering: that of the Lord Jesus Christ.
But all sacrificial requirements laid down
in Scripture set forth ideals for the offerer, and were not to be treated as substitionary, i.e. instead of the offerer, as
leaving him free to please himself. The
Lord, as the perfect sacrifice, is set before
believers as the mark of the high calling
in Christ Jesus" (Phil. 3:14). Accordingly, the burnt offering was the token of
complete dedication of self unto Yahweh.
In presenting it, however, the offerer was
conscious of the weakness of flesh, and
therefore of the need of blood shedding.
This blood, as representing a dedicated
life unto Yahweh, was presented at the
altar. But the real motive of the offerer
was an earnest desire on his part to serve
Yahweh to the fullest extent of his being.
This could only be fulfilled in him "presenting himself as a living sacrifice unto
God" (Rom. 12:1-2). Accordingly,
though the period of the vow was completed, the Nazarite recognised his duty
to continue to strive to conform to the
Divine will, as represented by the manner
that his offering slowly smouldered on
the altar, causing its fragrance to ascend
heaven-wards.
"One ewe lamb of the first year without
blemish for a sin offering" — See Lev.
4:32-35. A sin offering was required,
even though no actual sin had been committed. Why? To bring home to the offerer the sinfulness of flesh, so emphasising
his need to "mortify" it, or put it to death
THE CHRISTADELPHIAN EXPOSITOR
(see Rom. 8:13; Col. 3:5). The ewe-lamb
was appropriate for this purpose, for it
recalled that sin, in the first instance,
entered the world through Eve (see Gen.
3:6; 1 Tim. 2:11-15), and human nature is
what it is because of her original transgression. In offering a female in sacrifice
as representative of himself, the offerer
acknowledged his subjection to the
authority of Yahweh, the Husband of
Israel (Isa. 54:4; Eph. 5:22).
The ceremony as a whole taught the
Nazarite that to offer himself acceptably
as a living burnt offering unto Yahweh,
he must recognise the sinfulness of flesh
and guard against it. John emphasised the
same principle in writing: "If we say we
have no sin, we deceive ourselves, and
the truth is not in us" (1 John 1:8).
Grammarians claim that the construction
of this statement denotes the sinfulness of
human nature. Notice that John did not
write: "If we say we have not sinned,"
but, "If we say we have no sin . . . "
"And one ram without blemish for a
peace offering" — The ram is indicative
of strength, its very name, 'ayil, signifying to be strong. By offering a ram the
offerer proclaimed his intention of giving
all his strength to fulfilling the requirements of Yahweh, and in that way seeking peace. The Hebrew word for "peace"
denotes a state of being at one, so that the
peace-offering was the offering of fellowship with Yahweh (see Lev. 3:6). In the
closing ceremony of the Nazarite, this
takes its proper order after the first two
offerings: (1) The burnt offering representing the complete dedication of self to
Yahweh's service; (2) The sin offering
expressive of the sinfulness of flesh, and
the offerer's determination to "mortify"
it; (3) The peace offering expressing the
communion of fellowship with Yahweh.
Our present service will culminate in a
state of "one-ness" with the Father (John
17:21) at the coming of the Lord.
CHAPTER SIX
Nazarite was about to return to his normal status in society, but as Israel constituted a "kingdom of priests", he recognised that the priests in their separateness represented what the nation should
be as a whole (Exod. 19:6).
"Cakes of fine flour mingled with oil".
— The word challoth, rendered "cakes",
denotes perforated cakes such as would
more easily accept the oil poured over
them. Oil, as a symbol, represented the
spirit (Heb. 1:9), available to believers
through the Word (John 6:63). In offering these perforated cakes, therefore, the
offerer declared he would open his heart
so that it would be receptive to the Word.
Of course, as with the animal sacrifices,
the bread offered pointed forward to the
Lord Jesus Christ as "the bread of life"
(John 6). He was not only "unleavened"
in that he was without sin, but in obedience to the will of the Father, he submitted to "perforation" or crucifixion on the
cross. In that sense, the symbolism is fulfilled in those who demonstrate that they
are Christ's by "crucifying the flesh with
the affections and lusts" (Gal. 5:24).
The cakes were to be of "fine flour":
the best of the grain. Fine flour is a
combination of Yahweh's blessing in the
grain, and human co-operation in processing it. The spiritual application is
obvious. We can become "labourers together with God" (1 Cor. 3:5-9). In offering these cakes, the Nazarite testified that
he would work hard at accomplishing the
Father's will. As a prophecy of Christ,
the "fine flour", being a product of the
ground, foreshadowed the humanity of
the Lord, his kinship with those he came
to save (Heb. 2:17). Its "fineness" denoted the perfectness of his character, so
that in him God was manifest in the flesh
(1 Tim. 3:16). He was the finest product
of humanity.
"Wafers of unleavened bread anointed
with oil" — The word "wafers" is from
the Hebrew raqiyqey from raqaq, "to
beat, pound, to spread thin by beating,
and thus to make thin." The three forms
of food denote three developments, all of
which were fulfilled in Christ. First, the
unleavened bread pointed forward to the
sinjessness to which he attained and at
which we aim. Next, the punctured
cakes which allowed the oil to easily
penetrate, foreshadowed his desire to
fulfil the will of Yahweh, even to the
crucifixion of the flesh. Finally, the
VERSE 15
"And a basket of unleavened bread" —
Unleavened bread represented a ritual
abstinence from sin (1 Cor. 5:8). In presenting it, the offerer acknowledged his
dependence upon Yahweh as the Giver
of his daily bread, and proclaimed his
intention of abstaining from sin, as he
laboured for the food that perishes. Thus
far, the Nazarite's offering was similar to
that made by the priests at their consecration (Exod. 29:2; Lev. 7:13). The
68
CHAPTER SIX
THE CHRISTADELPHIAN EXPOSITOR
wafers anointed with oil, symbolised the
divine approval of a faith made perfect
under trial. Christ was anointed at his
baptism, but his complete anointing came
with his resurrection. He then was "declared to be the Son of God with power,
according to the spirit of holiness, by the
resurrection from the dead" (Rom. 1:4).
"And their meat offering, and thendrink offerings" — As we have noted
previously, in such references, the word
meat" is better rendered "meal" or
"food", and generally relates to a bloodless offering. See further comment —
Num. 15:4-5. A meal offering and a drink
offering combined, represented the best
of life's labour, together with a dedicated
life (symbolised by the wine), offered to
Yahweh.
VERSE 16
"And the priest shall bring them before
Yahweh" — By this requirement, the
Nazarite, though he acted as a priest
during the period of his vow, acknowledged his need of a high priest in order
to acceptably approach Yahweh.
"And shall offer his sin offering, and
his burnt offering" — Here the word
"offer" is asah, "to cause to ascend" as in
v. 11, and not qarab, "to present" as in v.
14. The Nazarite personally presented his
offering to the priest, but the priest
supervised the presentation of it on the
altar, from whence it ascended as a
"sweet savour unto Yahweh".
sacrifice of peace offerings unto Yahweh,
with the basket of unleavened bread: the
priest shall offer also his meat offering,
and his drink offering" — The Amplified
Bible renders this as "Us meat offering
and its drink offering", these being inevitably associated with the burnt offering (Num. 15:4).
VERSE 18
"And the Nazarite shall shave the head
of his separation" — The Hebrew word
for "separation is nezer, a cognate word
with nazir, or Nazarite. The Nazarite's
status as such was indicated by his hair
which was permitted to remain unshorn
during the period of his vow, the reason
for which we have already considered.
"At the door of the tabernacle of the
congregation" — This was done at the
most public place as a witness to all that
he was now free of his vow.
"And shall take the hair of the head of
his separation, and put it hi the fire which
is under the sacrifice of the peace offerings" — This was a token, on behalf of
the Nazarite, publicly witnessing to the
fact that his vow had been brought to
successful completion, and that he enjoyed true fellowship with Yahweh. As the
hair of the Nazarite was the token of his
vow, it is represented as belonging to
Yahweh, and therefore accepted by Him
as His portion. It foreshadowed the
change of nature that will terminate the
successful completion of the vow of separation on the part of believers at the
coming of the Lord.
VERSE 17
"And he shall offer the ram for a
THE NAZARITE'S OFFERING AT THE
CONCLUSION OF HIS VOW
At this stage it is profitable to briefly consider the significance of the Nazarite's offering on the completion of his vow:
1. Sin Offering (a ewe) — The recognition of the weakness
of flesh.
2. Burnt Offering — The complete dedication of self.
3. Peace Offering — Fellowship with Yahweh.
4. Meal Offering — Fruits of labour returned to Yahweh
with joy (being offered with oil).
5. Drink Offering — A new life of devotion.
At the conclusion of his vow, therefore, the Nazarite
recognised the need to present himself as a living sacrifice unto
Yahweh in the above particulars.
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THE CHRISTADELPHIAN EXPOSITOR
VERSE 19
"And the priest shall take the sodden
shoulder of the ram, and one unleavened
cake out of the basket, and one unleavened wafer" — As the right, or heave
shoulder, of the burnt offering was already the priest's by general rule (Lev.
7:32; Num. 6:20), this must relate to the
other, or left, shoulder of the sacrifice.
This was also "waved" and accepted by
Yahweh as His portion to be consumed in
His name by the priests, and was a further token of God's pleasure in the selfdedication of the Nazarite, and His endorsement of the fulness of communion
enjoyed as a result of this. The voluntary
action of the Nazarite, therefore, was
publicly applauded by Yahweh.
"And shall put them upon the hands of
the Nazarite, after the hair of his separation is shaven" — This action witnessed
officially and publicly to the Nazarite's
need of the services of the priest even
though, by vow, he had been temporarily
separated as one. The antitype is revealed in the followers of the Lord, who
though acknowledged as "priests" (1 Pet.
2:9), and though appointed to act as
priests in the age to come (Rev. 5:9-10),
nevertheless require the ministrations of
the Lord Jesus as high priest.
VERSE 20
"And the priest shall wave them for a
wave offering before Yahweh" — The
sacrifice was first placed upon the hands
of the Nazarite, after which the priest
also supported the pieces. The sacrifice
was then jointly waved towards the altar
to indicate that it was Yahweh's, and then
back to the priest as His representative in
the nation. As the offering represented
the offerer, it constituted his vow of
activity in divine things presented to Yahweh through the priest.
"This is holy for the priest, with the
wave breast and heave shoulder" —
These portions were given to the priest
for his exclusive use. The "heave
shoulder" related to the "heave offering"
which was normally the priest's. The
Hebrew word terumah is from a root
ruwm, "to be high" or "lifted up". It
represented a present as offered up, or
lifted out from other possessions, and
given to Yahweh. In Numbers 18:8, such
are described by Yahweh as "Mine heave
offerings" to show that they belonged to
Him, and were given by Him to the
CHAPTER SIX
priests, as His representatives in Israel. A
heave offering" was probably ceremonially lifted up and down to indicate
fellowship between Yahweh in heaven,
and His people on earth. See note Exod.
29:28.
"And after that the Nazarite may drink
wine" — This perhaps relates to the
sacrificial feast, in which case, the wine
would represent the token of a new life of
dedication unto Yahweh.
VERSE 21
"This is the law of the Nazarite who
hath vowed, and of his offering unto
Yahweh for his separation" — This was
the minimum offering permitted the
Nazarite at the conclusion of his period of
Nazariteship, or separation.
"Besides that that his hand shall get"
— If the Nazarite, in his gratitude towards Yahweh desired to increase the
amount of his freewill offering, he could
do so. Josephus (Ant. 19:6:1) records that
later it became customary for richer
people to defray the expenses of their
poorer brethren, and in that manner, join
with them in the tokens of separation.
That was the idea behind the suggestion
of the brethren to Paul when he visited
Jerusalem (see Acts 21:23-26). However,
it did not turn out as they expected, but
instead, precipitated the riot that led to
his imprisonment (vv. 27-40).
"According to the vow which he vowed,
so he must do after the law of his separation" — He must scrupulously carry out
his vow come what may. See Deut. 23:23;
Ecc. 5:1-5. If he found that he did not
have the resources to do so he had to seek
assistance to that end, as in the case of
those associated with Paul in Acts 21.
The Priestly Benediction — w. 22-27
Following instructions concerning the
Nazarite vow there is recorded the priestly
benediction upon the people. This is appropriate to the circumstances. The
Nazarite vow illustrates the standards required of the people as members of Yahweh's Kingdom of priests and His holy
nation; the blessing that follows reveals the
benefits that accrue therefrom; it invokes
the divine protection, pardon and peace
upon the people.
VERSE 22
"And Yahweh spake unto Moses, saying" — It is significant that these in-
70
CHAPTER SIX
THE CHRISTADELPHIAN EXPOSITOR
THE NAZARITE VOW — A SUMMARY
• The Nazarite Vow made priests of laymen for the
period of their vow, as the Truth does those who embrace its
principles (1 Pet. 2:9).
• Strong drink was forbidden (Num. 6:3): it befogs the
mind, and impairs spirituality (Lev. 10:9-11). Its counterpart is
merely emotional religion that does likewise (Eph. 5:18-20).
• They were not to cut the hair (Num. 6:5; Judg. 16:1721). Long hair was a sign of the subjection of a wife to her
husband (1 Cor. 11:5,7; Eph. 5:24), and the Nazarite repre
sented the nation as Yahweh's bride (Isa. 54:4).
• The Nazarite vow separated from the rest of mankind
those who took it upon them, and consecrated them exclusively
to the work and service of Yahweh. Like the priests (Lev.
21:10-12), Nazarites were to avoid becoming defiled for the
dead (Num. 6:9). They must be able to see beyond death, and,
like the followers of the Lord, to "sorrow not as those who have
no hope" (1 Thess. 4:13).
• The Nazarite was a living example of an "Israelite
indeed", a representation of Israel as a "Kingdom of priests".
Though inferior as a lay man to the priests, he was, in a sense,
superior to them in that his separateness was a voluntary
service. Yet he was dependent upon the services of the priests
(Num. 6:17), thus illustrating that the Nazarite was in need of
priestly mediation, as is the follower of the Lord.
• Defilement by the Nazarite entailed a greater offence,
and required a more elaborate means of cleansing than nor
mally was the case (cp. Num. 5:2-3; 19:11-13 with Num. 6:9-19;
31:19).
Upon this, the following observations are relevant:
• Every genuine follower of the Lord is a true Nazarite.
He is separated from the world, and dedicated solely to the
service of Yahweh.
• His life is a life of self-denial; he mortifies and keeps the
flesh in subjection to the dictates of the spirit word.
• His vow commences at baptism and continues until
death or the Lord's coming. He looks beyond death to the
glorious life of the future. He avoids mere emotional stimulants
whilst soberly performing the requirements of his voluntary
vow.
• On faithfully completing his term of service, he will en
joy the blessing of Yahweh which was pronounced upon the
children of Israel as the Nazarite nation.
71
THE CHRISTADELPHIAN EXPOSITOR
structions follow immediately upon the
completion of those relating to the
Nazarite vow.
VERSE 23
"Speak unto Aaron and unto his sons,
saving, On this wise ye shall bless the
children of Israel, saying unto them" — It
was one of the objects of Aaron's consecration that he should be equipped to
bless the people" — Lev. 9:22; Deut.
21:5. Today, of course, that office is
assumed by the Lord Jesus Christ who is
equipped to bless his people, the "Israel
of God" (Gal. 6:16). He is the antitype of
both Moses (Acts 3:22), and Aaron
(Heb. 6:20).
VERSE 24
"Yahweh bless thee, and keep thee" —
This section of the blessing invokes the
divine Protection upon true Israelites.
The blessing of Yahweh in this context
relates to His goodness in action. See
Exod. 1819; 33:19; Num. 10:29. Hence
Paul exhorts: "Behold the goodness and
severity of God ..." (Rom. 11:22). Yahweh's goodness provides the assurance of
His protection, of His arm outstretched
over His own (Psa. 91:1; John 17:9-15; 1
Thess. 5:23). This is further suggested by
the verb keep. It is from the Hebrew
shamar which signifies "to hedge about,
guard and protect", and therefore is expressive of Yahweh's care for His own. It
is a wonderful consolation to recognise
that He is interested in their welfare and
destiny, and that they can be assured of
his care. Sometimes life's problems are as
darkness closing in on one, so that light
cannot be seen. What then are they to do
who have the blessing of Yahweh pronounced upon them? Isaiah tells us:
"Who is among you that feareth Yahweh,
that obeyeth the voice of His servant,
that walketh in darkness, and hath no
light? Let him trust in the name of Yahweh, and stay upon his God" (Isa. 50:10).
CHAPTER SIX
to meet every human need (Psa. 21:6;
34:15). The word "gracious" in the verse
before us is chanan in Hebrew, and it
denotes "to bend down or stoop in kindness to an inferior" (Strong). Yahweh is
prepared to do that for those upon whom
this blessing is pronounced.
VERSE 26
"Yahweh lift up His countenance upon
thee, and give thee peace" — As three is
the number of completeness in Bible
numerics, this third aspect of the blessing
finalises the process and provides for
divine Peace. First Protection, then Pardon, finally Peace.
In this statement, the word "countenance", in the Hebrew, is paniyn face,
and relates to the presence of Yahweh as
manifested through the Elohim. In v.25,
the "face of Yahweh" lights up in pleasure, in this verse, it "lifts" up to help.
Yahweh has exerted Himself for the
benefit of the elect by providing a sacrifice by means of which there are granted
the benefits of protection, pardon and
peace. Accordingly the preaching of the
Gospel is described as "preaching peace
by Jesus Christ" (Acts 10:36. See also
John 14:27; Phil. 4:6-7). The Hebrew
word for "peace", shalom is from a root
signifying to be at one. Therefore, it does
not relate merely to the cessation of war
or conflict of any kind, but the fusion of
two or more persons in a unity of oneness. Peace with God today anticipates
that complete "oneness" predicted by the
Lord in his prayer. See John 17:21.
VERSE 27
"And they shall put My name upon the
children of Israel" — See Deut. 28:10; 2
Chron. 7:14; Dan. 9:18-19. The Name is
only named upon children of Israel, so
that one must become of the Israel of God
to bear it (Eph 2:11-13; Gal. 6:16). That
requires separation from Gentilism, as
Israel was called out of Egypt (Acts
15:14). Moreover, those so named are
VERSE 25
selected to exhibit the divine glory (Isa.
"Yahweh make His face shine upon 43:7), so the bestowal of it expresses
thee, and be gracious unto thee" — This more than the mere letters that form the
section of the blessing suggests divine Name, or that indicate how it is to be proPardon. The face of Yahweh is His pre- nounced. It relates to covenant, character
sence manifested through the Elohim and nature, in that order (Exod. 3:13-14;
turned towards, or away, from man. 6:3; Psa. 8:1), and as such is expressive of
When Yahweh's face is turned towards Yahweh's love (John 17:26). There is
him, there is Pardon and Promise (cp. tremendous responsibility in becoming a
Psa. 31:16; 67:1; 80:3,7,19; 119:135; Dan. Namebearer, for it means that the actions
9:17). The grace of Yahweh is extended of such can honour or dishonour the
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CHAPTER SEVEN
Name that they bear. Name-bearers are
designed to reflect Yahweh's glory in
character and nature. See Deut.
28:10,58; Isa. 43:7; Matt. 6:9. That
means that they are in hope of the glory
of God (Rom. 5:1-2) through divine
nature (1 Pet. 1:4). This they will receive
at the return of the Lord Jesus when he
shall "name his Father's name" upon
those who successfully overcome (Rev.
3:12).
"And I will bless thee" — From the
place of His lofty eminence, Yahweh will
stoop down to help those who respond to
THE CHRISTADELPHIAN EXPOSITOR
the blessing pronounced upon them. Unfortunately, Israel failed to measure up to
the privileged position it was granted.
The people, in their dispersion, "profaned the name" (Ezek. 36:22). They did
that, not by pronouncing the name with
understanding, but by acting inconsistently to its requirements (Prov. 30:9).
By refusing to use the Name, they doubtless accounted themselves unworthy of
the honour, which, unfortunately, was
true. Their restoration is a divine work in
order that Yahweh might fulfil the prophetic requirements of the Name (see
Ezek. 36:23).