The Book of Numbers

Hebrew Study

Explanation

The Nazarite vow was open to "either man or woman" who chose "to separate themselves unto the LORD." It was voluntary, usually for a set season, and marked by three outward signs. First, abstaining from wine and anything from the vine, "from the kernels even to the husk," a laying aside of ordinary pleasures. Second, letting the hair grow, for "there shall no razor come upon his head"; the uncut hair was a visible badge that "the consecration of his God is upon his head." Third, avoiding all contact with the dead, even for a father or mother, so that nothing would break the purity of the vow. Should someone die "very suddenly by him," defiling him by accident, the whole period was lost and the vow had to begin again with sacrifice. Throughout, the refrain holds: "all the days of his separation he is holy unto the LORD." The whole point of the vow was undivided devotion to God.

Gospel Focus

The Nazarite is a picture of wholehearted separation unto God, the kind of consecration every believer is called to. We are not asked to grow our hair or refuse the vine, but we are asked to be set apart: "come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you" (2 Corinthians 6:17). The three marks preach a message. Laying aside the fruit of the vine speaks of a joy that comes from God rather than the world's indulgences. The uncut hair, a visible sign, speaks of a consecration others can see, for a life set apart to God does not stay hidden. And avoiding the dead speaks of separation from all that defiles. Great servants lived this out: Samson, Samuel, and John the Baptist, of whom the angel said he would "drink neither wine nor strong drink; and he shall be filled with the Holy Ghost" (Luke 1:15). The Nazarite's true counterpart is not empty asceticism but a heart given wholly to the Lord, holy unto Him all its days.

Hebrew Study

Explanation

When "the days of his separation are fulfilled," the Nazarite came to the door of the tabernacle with a full set of offerings: a lamb for a burnt offering, a ewe lamb for a sin offering, a ram for peace offerings, along with unleavened bread and the meat and drink offerings. Then, in a striking act, he "shall shave the head of his separation," and put the hair "in the fire which is under the sacrifice of the peace offerings." The very hair that had been the sign of his consecration was offered up in the flame. The priest waved the portions before the LORD, and only then "may the Nazarite drink wine," released from the vow. Even the completion of the vow was marked by sacrifice, sin offering and burnt offering and peace offering together, for the most devoted life still needs atonement, and the whole of one's consecration belongs, in the end, offered up to God.

Gospel Focus

Two things stand out as the vow closes. First, even the holiest consecration ended with a sin offering. However earnest the Nazarite's devotion, he still needed atonement; the best human dedication cannot save, but must rest on sacrifice. So all our consecration leans on the cross, for "by the which will we are sanctified through the offering of the body of Jesus Christ once for all" (Hebrews 10:10). Our separation unto God flows from His sacrifice, not the other way round. Second, the consecrated hair was laid in the fire of the peace offering, the whole sign of devotion given up to God. That is the goal of every consecration: not to display our separation, but to lay it entirely on His altar. What we set apart for God is finally offered wholly to God. The Nazarite's shaven head in the flame is a quiet picture of a life that holds nothing back, whose every day of devotion is, in the end, surrendered up to the Lord.

Hebrew Study

Explanation

God Himself gives the words the priests are to speak over Israel, and they rise in three beautiful lines. "The LORD bless thee, and keep thee": God's goodness and God's guarding. "The LORD make his face shine upon thee, and be gracious unto thee": His favor beaming upon His people like sunlight, and His grace freely given. "The LORD lift up his countenance upon thee, and give thee peace": His personal attention turned toward them, and the gift of shalom, wholeness. Each line begins with the covenant name, the LORD, spoken three times for fullness and emphasis, all of it flowing from the one God. And it closes with the key: "they shall put my name upon the children of Israel; and I will bless them." The blessing was never the priest's to give; it was God's, and its power lay in His one name laid upon His people.

Gospel Focus

This blessing overflows with the heart of God to do His people good, and it is fulfilled in Jesus Christ. The prayer "the LORD make his face shine upon thee" finds its answer in the gospel, for God "hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Corinthians 4:6). The face of God shines upon us in the face of Jesus. And the crowning gift, peace, is Christ Himself, "for he is our peace" (Ephesians 2:14). Notice too the great truth of verse 27. Though the name "the LORD" is spoken three times, it is one name, one LORD, the one God who blesses; and He says, "they shall put my name," one name, "upon the children of Israel." This is precious to the Apostolic believer. There are not three names or three Gods in the blessing, but one God, whose one saving name is put upon His people. That name is fully revealed in Jesus, and it is placed upon us in baptism, for the early church baptized "in the name of Jesus Christ" (Acts 2:38). To have His name upon us is to belong to Him and to stand under His blessing. The God who longed to bless Israel longs still to bless all who bear His name, keeping them, shining upon them in the face of Jesus, and giving them His peace.