Num 6:1-8 | KingComments | STEP | God has separated a special tribe for Himself, that of Levi. But God does not act at will. In this chapter, He gives directions that allow every Israelite who wants to do so to dedicate himself to Him. After the unfaithfulness of the people, represented in the unfaithful wife of the previous chapter, here comes the other side. Here is someone who personally wants to dedicate himself completely and voluntarily to the LORD. When the condition of God’s people has become like that of the unfaithful wife, in whom we may see a picture of the deviation of the whole people, God will speak about the individual in His people. This we also see in Revelation 2-3. After the deviation of each church, the word is addressed to the individual: “He who overcomes” ( ). What is presented in the Nazirite is a picture of what the whole people should have been before God, but what they unfortunately were not. Israel has not set itself apart for God. It has been fulfilled by a God-fearing remnant in the midst of the people. In Acts 2 we see something of that. In the midst of the people that the Lord Jesus rejected, a company is formed by the Holy Spirit, which speaks “of the mighty deeds of God” ( ). A Nazirite is someone separated. Separation is not negative, is not a goal in itself, but is a separation to the LORD. The Lord Jesus was the true Nazirite on earth, not literally, but in its true meaning. He did drink wine, we do not read that He had long hair, and He touched the dead. This shows that dedication is an inner matter. Its external characteristics must be visible signs. Where only are external characteristics, there is talk of hypocrisy, pharisaism. Whoever makes the Nazirite vow (cf. ) does so for a certain time. There are also people who are Nazirite for their entire lives, such as Samson, Samuel and John the baptist. As such they are already designated even before they are born ( ; ; ). They are it in the literal sense. In a way, the Rechabites are also Nazirites ( ). Whether there have been many who have dedicated themselves as Nazirites to the LORD is not clear. It is possible that in Numbers 30 there is a reference to the Nazirite vow ( ). They have been there ( ), possibly even before the law of the Nazirite is given here. [See also Lamentations 4 where for ‘the consecrated ones’ also ‘Nazirites’ can be translated ( ).] In any case, the case as such seems to have been known. Thus in Genesis 49 Joseph is called “the one distinguished [i.e. Nazirite] among his brothers” ( ). It seems that the conversation between James and Paul in Jerusalem also refers to the Nazirite vow ( ; cf. ). Paul’s involvement in this is not in accord with his calling and service. The Christian is “not under law, but under grace” ( ), and should therefore not place himself or let himself be placed under law. Making vows does not belong to his position.

‏ Numbers 6:1-8

Introduction

God has separated a special tribe for Himself, that of Levi. But God does not act at will. In this chapter, He gives directions that allow every Israelite who wants to do so to dedicate himself to Him.

After the unfaithfulness of the people, represented in the unfaithful wife of the previous chapter, here comes the other side. Here is someone who personally wants to dedicate himself completely and voluntarily to the LORD. When the condition of God’s people has become like that of the unfaithful wife, in whom we may see a picture of the deviation of the whole people, God will speak about the individual in His people. This we also see in Revelation 2-3. After the deviation of each church, the word is addressed to the individual: “He who overcomes” (Rev 2:7b ; 11b ; 17b ; 26a ; Rev 3:5a ; 12a ; 21a).

What is presented in the Nazirite is a picture of what the whole people should have been before God, but what they unfortunately were not. Israel has not set itself apart for God. It has been fulfilled by a God-fearing remnant in the midst of the people. In Acts 2 we see something of that. In the midst of the people that the Lord Jesus rejected, a company is formed by the Holy Spirit, which speaks “of the mighty deeds of God” (Acts 2:11).

The Vow of a Nazirite

A Nazirite is someone separated. Separation is not negative, is not a goal in itself, but is a separation to the LORD. The Lord Jesus was the true Nazirite on earth, not literally, but in its true meaning. He did drink wine, we do not read that He had long hair, and He touched the dead. This shows that dedication is an inner matter. Its external characteristics must be visible signs. Where only are external characteristics, there is talk of hypocrisy, pharisaism.

Whoever makes the Nazirite vow (cf. 2Chr 17:16) does so for a certain time. There are also people who are Nazirite for their entire lives, such as Samson, Samuel and John the baptist. As such they are already designated even before they are born (Jdg 13:5 ; 14; 1Sam 1:11; Lk 1:15). They are it in the literal sense. In a way, the Rechabites are also Nazirites (Jer 35:1-19).

Whether there have been many who have dedicated themselves as Nazirites to the LORD is not clear. It is possible that in Numbers 30 there is a reference to the Nazirite vow (Num 30:3). They have been there (Amos 2:11-12), possibly even before the law of the Nazirite is given here. [See also Lamentations 4 where for ‘the consecrated ones’ also ‘Nazirites’ can be translated (Lam 4:7-8).] In any case, the case as such seems to have been known. Thus in Genesis 49 Joseph is called “the one distinguished [i.e. Nazirite] among his brothers” (Gen 49:26).

It seems that the conversation between James and Paul in Jerusalem also refers to the Nazirite vow (Acts 21:23-26; cf. Acts 18:18). Paul’s involvement in this is not in accord with his calling and service. The Christian is “not under law, but under grace” (Rom 6:14), and should therefore not place himself or let himself be placed under law. Making vows does not belong to his position.

Abstain from Eating and Drinking from the Vine

If anyone wants to be completely dedicated, God gives His precepts, His standards. Whoever makes the Nazirite vow separates

1. from the vine – that speaks of joy,

2. from his rights as a man – which is expressed in his long hair and

3. from what has to do with death.

Here it is not just a separation from what defiles, but also from what is best in nature, from what God has given in it.

Wine is the picture of the joy of the earth. Wine cheers God and men (Jdg 9:13; Psa 104:15). Thus we also read of a drink offering of wine, which speaks of the joy that God has found in the offering of His Son. Wine speaks of what God has given in nature. The Nazirite voluntarily renounces it. Nature is not condemned, that would be wrong for the Christian. Everything that God has created “is good, and nothing is to be rejected if it is received with gratitude; for it is sanctified by means of the word of God and prayer” (1Tim 4:4-5). But there is a way that is higher, and God gives to him who wants to go that way, both the conditions and the strength for it.

The Christian is not dead to nature. It is precisely in letters in which the Christian position is most emphasized (the letter to the Ephesians and the letter to the Colossians), that the obligations of earthly relations are most extensively discussed.

The Lord Jesus is now in heaven, separated from everything on earth, even from the natural relationship He had with His disciples on earth. In view of this, He has said that He will not drink any more of the fruit of the vine. He will drink of it again when He returns to establish the kingdom where His disciples will reign with Him (Mt 26:29). He will not always be Nazirite. He will say: “Eat, friends; drink and imbibe deeply, O lovers” (Song 5:1b).

Let the Locks of Hair Grow Long

“If a man has long hair, it is a dishonor to him, but if a woman has long hair, it is a glory to her” (1Cor 11:14-15). This is the case at this time, the time of the church. The man represents the authority of God on earth. The sign of dependence and submission does not fit in with this. When God commands the Nazirite to let the locks of his hair grow long, it gives us the picture that the place of authority is given up to take a place of complete submission. In the eyes of men this is not a place of honor, but it is in the eyes of God.

Samson’s strength lies in the hair as a Nazirite (Jdg 13:4-7). The place of dependency and submission is always the place of strength. When he no longer behaves dependent on God, but makes himself dependent on a woman, he loses his strength with his hair (Jdg 16:17-21).

Not Go Near to a Dead Person

Touching death makes the Nazirite unclean. Death is the consequence and proof of sin (Gen 2:17). “The wages of sin is death” (Rom 6:23a). Death is everything that is not connected with the living God.

The Lord Jesus did not separate Himself from the dead as the Pharisees (Pharisees means ‘separated one’). He has not despised the unbelievers; He has eaten with tax collector and harlots. But never has He been defiled by them. He has remained internally perfectly separated from them.

Void Days

Even if a Nazirite accidentally comes into contact with death, he is still defiled. We would say that he can’t do anything about it, but for God, even unforeseen circumstances are no excuse. Dedication to the Lord does not allow any interference from even the closest family ties (cf. Jn 2:4; Mt 10:37), which does not mean that we have no responsibilities to our parents (Eph 6:1-3; cf. Jn 19:26-27). Those who are sanctified to God must always be vigilant and attentive. The standard for the Nazirites is the same as for the High Priest (Lev 21:10-11).

Defilement can just happen to us by our dealings with the disbelievers in the world. For the Nazirites – and for all who have dedicated themselves to the Lord – the consequences of unforeseen defilement are serious. The previous days of his separation will be void in such a case. His hair must be shaved off and a sacrifice must be brought.

The shaving of his hair is the sign that the place of submission has been abandoned (cf. Jer 7:29). This shaving happens on the seventh day. Seven is the number of fullness. A full period has passed, in which he has realized what he has done. He is truly humbled. Shaving the hair is the ultimate proof of this. At the same time, this is also the start of the restoration. There is talk of an eighth day. After the hair has been shaved off, it also starts to grow again (Jdg 16:22).

In the offering of the two birds, the Lord Jesus is depicted as the Man Who descended from heaven to earth. The first bird is prepared as a sin offering, the second as a burnt offering. The defiled Nazirite is first reminded, as it were, that the Lord Jesus had to die for his defilement. Then, in the burnt offering, he also sees Him as the perfect Man dedicated to God, Who has glorified God in all things. By being so busy with the Lord Jesus, atonement takes place.

The offering must be brought “to the doorway of the tent of meeting”. The life of the Nazirite is individually dedicated to God, but his behavior influences the coming together of God with His people. Just as there is a blessing for the whole people in case of faithfulness, so this blessing is diminished in case of unfaithfulness. What believers do in their daily lives always influences the meetings of believers, whether for good or evil.

After offering both birds he may start again. There are believers who have started well, but fail later in life. This failure happens when they start working in their own strength and forget the true dependence on the Lord. They must come to confession and see what the Lord Jesus has done for them. Then they will dedicate themselves again, but now in the power of the offering, on the basis of the work of the Lord Jesus. The guilt offering must be brought.

It is a humbling thought that, in the event of defilement, all the good of the preceding period will be void (cf. Eze 33:13).