Numbers 6 commentary

The word Nazarite signifies separation. Some were appointed of God, before their birth, to be Nazarites all their days, as Samson and John the Baptist. But, in general, it was a vow of separation from the world and devotedness to the services of religion, for a limited time, and under certain rules, which any person might make if they pleased. A Nazarite is spoken of as well known; but his obligation is brought to a greater certainty than before. That the fancies of superstitious men might not multiply the restraints endlessly, God gives them rules. They must not drink wine or strong drink, nor eat grapes. Those who separate themselves to God, must not gratify the desires of the body, but keep it under. Let all Christians be very moderate in the use of wine and strong drink; for if the love of these once gets the mastery of a man, he becomes an easy prey to Satan. The Nazarites were to eat nothing that came of the vine; this may teach the utmost care to avoid sin, and all that borders upon it, and leads to it, or may be a temptation to us. They must not cut their hair. They must neither poll their heads, nor shave their beards; this was the mark of Samson being a Nazarite. This signified neglect of the body, and of the ease and ornament of it. Those who separate themselves to God, must keep their consciences pure from dead works, and not touch unclean things. All the days of their separation they must be holy to the Lord. This was the meaning of those outward observances, and without this they were of no account. No penalty or sacrifice was appointed for those who wilfully broke their vow of being Nazarites; they must answer another day for such profane trifling with the Lord their God; but those were to be relieved who did not sin wilfully. There is nothing in Scripture that bears the least resemblance to the religious orders of the church of Rome, except these Nazarites. But mark the difference, or rather how completely opposed! The religious of that church are forbidden to marry; but no such restriction is laid upon the Nazarites. They are commanded to abstain from meats; but the Nazarites might eat any food allowed other Israelites. They are not generally forbidden wine, not even on their fasting days; but the Nazarites might not have wine at any time. Their vow is lasting, even to the end of their lives; the Nazarites' vow was only for a limited time, at their own will; and in certain cases not unless allowed by husbands or parents. Such a thorough difference there is between rules of man's invention and those directed in Scripture, Let us not forget that the Lord Jesus is not only our Surety, but also our example. For his sake we must renounce worldly pleasures, abstain from fleshy lusts, be separate from sinners, make open profession of our faith, moderate natural affections, be spiritually-minded, and devoted to God's service, and desirous to be an example all around us. (Nu 6:22-27)

The priests were solemnly to bless the people in the name of the Lord. To be under the almighty protection of God our Saviour; to enjoy his favour as the smile of a loving Father, or as the cheering beams of the sun; while he mercifully forgives our sins, supplies our wants, consoles the heart, and prepares us by his grace for eternal glory; these things form the substance of this blessing, and the sum total of all blessings. In so rich a list of mercies worldly joys are not worthy to be mentioned. Here is a form of prayer. The name Jehovah is three times repeated. The Jews think there is some mystery; and we know what it is, the New Testament having explained it. There we are directed to expect the blessing from the grace of our Lord Jesus Christ, the love of the Father, and the communion of the Holy Ghost, 2Co 13:14; each of which Persons is Jehovah, and yet they are not three Lords, but one Lord.

2 When either man, or woman shall separate themselves. God recently appointed a tribute for every soul, whereby the Israelites were to acknowledge that they were His children. By that profession, then, he bound them all to Himself from the least to the greatest. A closer tie of obligation is now treated of, when any should voluntarily devote himself to God for a season. These were called Nazarites, which is equivalent to separate or select, because there was greater dignity or excellence in them than in the common people. For they were as ornaments to the Church, and God willed that His peculiar glory should shine brightly in them. When, therefore, Amos expostulates with them (Amos 2:11) because they had prevented the prophets from exercising their office, and had corrupted the Nazarites with wine, he says, in amplification of their crime, that they bad been honored with a special blessing, when God had created of their sons Nazarites and prophets. And when Jeremiah deplores the desolation of the Church, he insists on this corruption, that their Nazarites no longer appeared as of old, “purer than snow,” etc. (Lamentations 4:7.) Nor is it to be doubted, that when Jacob distinguished Joseph his son by the title of a Nazarite The Hebrew word rendered separate in the A. V of Genesis 49:26, is נזיר, Nazir. — W. Vide C. in loco. among his brethren, (Genesis 49:26,) he alluded in the spirit of prophecy to that degree of honor in which afterwards, under the Law, they stood who separated themselves unto God, as the lights of the Church. Therefore, although this consecration pertained not to the whole people, yet it should be deservedly reckoned amongst the exercises of piety, because the Nazarites were like standard-bearers to shew others the way; and though they did not attract all to follow their example, yet the ardor of their zeal was of no little advantage to the weak and inexperienced, exciting them forwards according to their capacity.

Now, because God abominates all fictitious worship, he put a restraint on their licentiousness, by giving them a clear and certain rule. And, from the testimony of Amos which I have just quoted, it is gathered that God alone was the appointer of the Nazarite vow. We must remember, then, that the Nazarites shone among the people of God like precious jewels, and although few imitated them, yet that they were as standard-bearers and leaders to awaken zeal amongst the multitude for the service of God. We must observe, by the way, that Samson was a Nazarite of another kind, because he did not take the vow upon him only for a season, but was sanctified from the womb for his whole life, and separated from the rest of the people; in which respect, too, he was a type of Christ, and represented Him, as it were. And surely whatever is here taught should be referred to the sole Fountain of sanctity, as if the image of Christ had been set before the eyes of the Jews in a mirror. For the nearer any one under the Law approached to God, the more did Christ shine forth in him. We know that the whole priesthood of the Law was nothing but His image. The same may be said of the Nazarites, whose purity and abstinence ornamented them with peculiar dignity.

3. He shall separate himself from wine. The first injunction is, that they should not only abstain from wine, but that they should not even taste grapes or anything connected with wine. The simple observance was, that they should not drink wine or anything inebriating; but, because men are crafty in inventing subterfuges, it was necessary to express specifically the means whereby the Law might be defrauded. Thus, in abstaining from wine, they would not have deprived themselves of luxuries, either by indulging in fresh or dried grapes, or by mixing water with grapes and expressing their juice, or by imitating the sweetness of wine by other delicate preparations. Hence it appears how many secret recesses and lurking-places are possessed by man’s hypocrisy, whilst it shamelessly imagines stupid means of deception for cheating God himself. But, at the same time, we must remark that this subtlety was intolerable to God, who is pleased by nothing so much as sincerity. We shall also see elsewhere that the priests, when they were executing their office by turns in the Temple, were forbidden the use of wine. This similarity proves what I have already said, that the Nazarites were thus separated from the multitude, that they might approach to the honor of the priesthood. But abstinence from wine was enjoined not only that they might avoid drunkenness, but that their whole mode of living might be more temperate and frugal; for the drinking of wine is well known to be among the chief pleasures of the table, and those who are not abstentious will rather content themselves with moderate and common food than bear to be deprived of wine. We may, then, learn from hence, that a sober use of wine is a most important part of temperate living; and in all gluttony and intemperance, this is most to be condemned, when men have too great a love of excess in wine-drinking. It is then astonishing that when the monks under the Papacy boast of their angelical perfection, they should with one accord refuse to abstain from wine. With many “Aux Chartreux;” with the Carthusian monks. — Fr. it is sinful to touch during their whole life a bit of beef or pork, and they would glory in being martyrs, if they obstinately preferred to die rather than to eat meat in a case of necessity; but their temperance is so inconsistent, that this austerity as to food acquires for them the greater license in drinking, as if they purposely avenged themselves in this way. Addition Fr. — Sur le gobelet. Wherefore nothing can be more insufferable than their boasting, since this abstinence in eating alone is a mere mockery of God.

5. There shall no razor come upon his head. It cannot be certainly determined why God would have the Nazarites let their hair grow, except that by this present mark of their consecration, they might be more and more reminded of their vow. Some think that it was a mark of honor, as if they wore a crown on their heads. In this the Popish clergy are more than ridiculous, comparing themselves to the Nazarites by their circular tonsure. “Sous l’ombre de la couronne, qu’ils appellent, quand ils ne sont pas rasez par les bors;” with reference to the crown, as they call it, when their heads are not shaved round the edges — Fr. But this reason satisfies myself, that God would constantly exercise them in the faithful performance of their vow by this visible sign. It is a mark of manhood to cut the hair, and this, as Paul says, a natural feeling dictates. (1 Corinthians 11:14.) Therefore, the dedication of the Nazarites was shewn conspicuously by their heads, lest they should fail in their own vows through carelessness or forgetfulness. A question arises respecting the women, for whom this command appears superfluous; but this is easily answered, that they were thus bound to let their hair grow, so as to have it long not only from custom, but in accordance with their vow. Yet there will be nothing absurd in the synecdoche, whereby that is spoken of both the sexes which applies only to the males. Here also the devil formerly played his game, when he persuaded certain monks, as Augustine relates, De opere Monachorum, 40. (Edit. Benedict. t. 6:501.) “Jam illud, si dici potest, quam luctuose ridiculum est, quod rursus invenerunt ad defensionem crinium suorum. Virum, inquiunt, prohibuit Apostolus habere comam; qui autem se ipsos castraverunt propter regnum coelorum, jam non sunt viri. O dementiam singularem! etc.” to make a shew of sanctity by wearing long hair; for, in order that the celibacy which they had vowed might be more conspicuous, they would not allow themselves to be men, having “made themselves eunuchs for the kingdom of heaven’s sake;” (Matthew 19:12;) and, therefore, their long hair was a sign of their virginity. This example teaches us to beware of the wiles of Satan, lest our κακοζηλία make us rather the apes than the imitators of the ancients.

6. He shall come at no dead body. This, too, they had in common with the high-priest, that they were not even to mourn for their relations. Although Moses enjoins two things, that the Nazarites should make themselves unclean neither by entering the house of mourning, nor by mourning themselves, it was indeed a duty of humanity to bury the dead; but if any of the people had touched a dead body, or had come near a death-bed or bier, they were polluted. But God demands more of the Nazarites, lest, they should contract uncleanness; for it was not sufficient for them (as will be seen again presently) to purify themselves according to the accustomed means, but it behoved them to be far removed from all things that would pollute them. But why the touch of a dead body was a pollution, we shall consider more at large in its proper place. Now it must be briefly concluded, that because by death is represented God’s curse, the wages of sin, the Israelites were thus admonished to beware of dead works. “Comme l’Apostre les nomme;” as the Apostle calls them. — Fr. As to the mourning, the reason of the prohibition was different, viz., that those who professed the special service of God, should set, an example to others of magnanimity and submission. If it were sinful to weep and lament when our friends are taken from us, Christ would not, have wept. at the tomb of Lazarus; but because perturbation is always associated with grief, and men in their mourning are too apt to give way to ambition and pomp, and voluntarily and purposely provoke themselves to excess, as though nature did not already carry them further than is right, the Nazarites could not give an example of moderation, if they had mixed themselves with mourners. Wherefore, as they were before restrained from daintiness, so now a remedy is applied to the opposite disease, viz., to sorrow. But, although all ought, to seek to indulge it moderately, yet something more is prescribed to the Nazarites, that, as if disentangled and stripped from earthly affections, they should go further than the rest of the people; as we shall see hereafter with respect to the priests.

9. And if any man die very suddenly. Here is prescribed what must be done, if a defilement should have been contracted which no precaution could have prevented. If a Nazarite should have willingly and knowingly entered a house of mourning, or should have come near a dead body, his consecration would have been violated not without, sin; but, in the case of a sudden death, the error was excusable, though God commands that it should be expiated; for whatever time of the vow had passed He counts for nothing, nor will it be taken into account. This was no light punishment, that he, who had been guilty of no fault, should begin to pay his vow altogether afresh. Besides the loss of the time, a sacrifice is also added, whereby he who was polluted should prepare himself for a new consecration. But, because this consecration was voluntary, none could complain of the immoderate rigor to which he had subjected himself of his own accord. Meanwhile, it was shewn how precious to God is the purity of His worship. פתע פתאם Each means suddenly. A. V., very suddenly. It is a rule of Hebrew Grammar that the use of two synonymous words is to be considered as a mode of expressing a superlative. — W. Two Hebrew words from different roots, though they are of kindred signification, are used, by which mode of speaking Moses wished more fully to express the unexpected nature of the death. For, in my opinion, it is puerile of the Jews to understand the first of a bloody murder, the other of a sudden death.

13. And this is the law of the Nazarites. Moses now shews at last how, after the full period of the vow, the Nazarites must return to their common life. And, first, he commands them to place themselves at the door of the tabernacle; then, to offer there a lamb without spot for a burnt-offering, a ewe-lamb for a sin-offering, and a ram for peace-offerings, with cakes of fine flour mingled with oil, wafers, and unleavened bread, and meat-offering, and drink-offerings. As to the peace-offering, because it was presented in thanksgiving, it was by no means inappropriate; nor the burnt-offering either, because they might justly congratulate themselves, and celebrate God’s goodness, when they had discharged their pious duty, since God had vouchsafed them no ordinary honor. But what was meant by the sin-offering may be questioned, since expiation was needless for the pure and holy. Here we clearly perceive, that however cheerfully and earnestly men endeavor to offer themselves altogether to God, yet they never attain to the goal of perfection, nor arrive at what they desire, but are always exposed to God’s judgment, unless He should pardon their sins. Whence it appears how base is the Papists’ folly, when they dream of appeasing God by works of supererogation. For, if ever any supererogation were pleasing to God, the holiness of the Nazarites, being testified to by the Law, was worthy of this honor; yet God, when the work is complete, commands them to confess their guilt, and suffers not this service to intrude into the place of merit, but requires of them a sacrifice, that they may borrow from elsewhere what belongs not to themselves, though they appear to be the most perfect of all men.

Another Supplement

as to offering the First Fruits

(Heading from the French “Autre dependence d’offrir les premices.”)

Deuteronomy 26

Deuteronomy 26:1-11

1. And it shall be, when thou art come in unto the land which the Lord thy God giveth thee for an inheritance, and possessest it, and dwellest therein,

1. Quum autem ingressus fueris terram quam Jehova Deus tuus dat tibi in haereditatem, et possederis eam, et habitaveris in ca:

2. That thou shalt take of the first of all the fruit of the earth, which thou shalt bring of thy land that the Lord thy God giveth thee, and shalt put it in a basket, and shalt go unto the place which the Lord thy God shall choose to place his name there.

2. Tunc accipies de primitiis omnium fructuum terrae, quas afteres e terra tua quam Jehova Deus tuus dat tibi, et pones in canistro: ibis. que ad locum quem elegerit Jehova Deus tuus, ut illic habitare faciat nomen suum.

3. And thou shalt go unto the priest that shall be in those days, and say unto him, I profess this day unto the Lord thy God, that I am come unto the country which the Lord sware unto our fathers for to give us.

3. Et venies ad sacerdotem qui erit in diebus illis, dicesque illi, Annuntio hodie Jehovae Deo tuo quod ingressus sum terram quam juravit Jehova patribus nostris se daturum nobis.

4. And the priest shall take the basket out of thine hand, and set it down before the altar of the Lord thy God.

4. Capietque sacerdos canistrum e manu tua, et ponet illud coram altari Jehovae Dei tui.

5. And thou shalt speak and say before the Lord thy God, A Syrian ready to perish was my father; and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous:

5. Et loqueris, ac dices coram Jehova Deo tuo, Syrus ille inopia laborans pater meus descendit in Aegyptum, et peregrinatus est illic cum viris paucis, et evasit illic ingentem magnam, robustam et multam.

6. And the Egyptians evil entreated us, and afflicted us, and laid upon us hard bondage:

6. Molestia autem nos affecerunt Aegyptii, et affiixerunt nos, imposueruntque nobis servitutem duram.

7. And when we cried unto the Lord God of our fathers, the Lord heard our voice, and looked on our affliction, and on our labor, and our oppression:

7. Clamavimus itaque ad Jehovam Deum patrum nostrorum, et exaudivit Jehova vocem nostram, et aspexit afflietionem nostram, et laborem nostrum, et oppressionem nostram.

8. And the Lord brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders:

8. Et eduxit nos ex Aegypto cum manu forti, ac brachio extento, et terrore magno, et signis, atque portentis.

9. And he hath brought us into this place, and hath given us this land, even a land that floweth with milk and honey.

9. Et introduxit nos ad locum istum, deditque nobis terram istam, terram fiuentem lacte et melle.

10. And now, behold, I have brought the first-fruits of the land which thou, O Lord, hast given me. And thou shalt set it before the Lord thy God, and worship before the Lord thy God.

10. Nunc igitur, ecce, attuli primitias fructus terrae quam dedisti mihi, O Jehova; et relinques illud coram Jehova Deo tuo, atque adorabis coram Jehova Deo tuo.

11. And thou shalt rejoice in every good thing which the Lord thy God hath given unto thee, and unto thine house, thou, and the Levite, and the stranger that is among you.

11. Et laetaberis in omni bono quod dederit tibi Jehova Deus tuus et domui tuae, tu et Levita, et peregrinus qui est in medio tui.

Exodus 23

Exodus 23:19

19. The first of the first-fruits of thy land thou shalt bring into the house of the Lord thy God.

19. Primitias frugum novarum terrae turn adduces in demure Jehovae Dei tui.

Exodus 34

Exodus 34:26

26. The first-fruits of thy land thou shalt bring unto the house of the Lord thy God.

26. Principium primitiverum terrae tuae inferes in domum Jehovae Dei tui.

22. And the Lord spake unto Moses. A part of the sacerdotal duties, of which mention is constantly made in the Law, is here briefly set forth; for God says that He had appointed the priests to bless the people. To this David seems to allude in the words:

"We have blessed you out of the house of the Lord.” (Psalm 118:26.)

This doctrine is especially profitable, that believers may confidently assure themselves that God is reconciled to them, when He ordains the priests to be witnesses and heralds of His paternal favor towards them. The word to bless is often used for to pray for blessings, which is the common duty of all pious persons; but this rite (as we shall see a little farther on) was an efficacious testimony of God’s grace; as if the priests bore from His own mouth the commandment to bless. But Luke shews that this was truly fulfilled in Christ, when he relates that “He lifted up His hands,” according to the solemn rite of the Law, to bless His disciples. (Luke 24:50.) In these words, then, the priests were appointed ambassadors to reconcile God to the people; and this in the person of Christ, who is the only sufficient surety of God’s grace and blessing. Inasmuch, therefore, as they then were types of Christ, they were commanded to bless the people. But it is worthy of remark, that they are commanded to pronounce the form of benediction audibly, and not to offer prayers in an obscure whisper; and hence we gather that they preached God’s grace, which the people might apprehend by faith.

24. The Lord bless thee. Blessing is an act of His genuine liberality, because the abundance of all good things is derived to us from His favor as their only source. It is next added, that He should “keep” the people, by which clause lie intimates that He is the sole defender of the Church, and protects it under His guardianship; but since the main advantage of God’s grace consists in our sense of it, the words, “and make His face shine on you,” are added; for nothing is more desirable for the consummation of our happiness, than that. we should behold the serene countenance of God; as it is said in Psalm 4:6,

"There be many that say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us."

Thus then I interpret this clause, that the people may perceive and taste the sweetness of God’s goodness, which may cheer them like the brightness of the sun when it illumines the world in serene weather. But immediately afterwards the people are recalled to the First cause; viz., God’s gratuitous mercy, which alone reconciles Him to us, when we should be otherwise by our own deserts hated and detested by Him. What follows, “The Lord lift up his countenance upon thee,” is a common phrase of Scripture, meaning, May God remember His people; not that forgetfulness can occur in Him, but because we suppose that He has cast away His care of us, unless He actually gives proof of His anxiety for our welfare. Finally, it is added, may He “establish peace upon his people,” which others translate a little less literally, “Peace — this word generally signifieth all prosperity, and the perfect enjoying of all good things; it is opposed to war, Ecclesiastes 3:8; to discord and emnity, Ephesians 2:14, 15; Luke 12:51; to tumult and confusion, 1 Corinthians 14:33; and to all adversity, Genesis 43:27; 2 Kings 4:26; Job 16:33 [sic]; and is therefore added for a conclusion of blessings, Psalm 29:11, and Psalm 125:4; 1 Peter 5:14. This peace is obtained by Jesus Christ, Ephesians 2:14, 15, 17; Romans 5:1; and enjoyed by the Holy Ghost, Romans 8:6, 9, and Romans 14:17.” — Ainsworth in loco. “put thee into peace:” and since this word signifies not only rest and a tranquil state, but also all prosperity and success, I willingly embrace this latter sense, although even its proper signification is not disagreeable to me. This latter sentence is much abbreviated in Fr.

27. And they shall put my name. Although Jerome has rightly translated this, “They shall call upon my name:” yet since the Hebrew phrase is emphatic, I have preferred retaining it; for God deposits His name with the priests, that they may daily bring it forward as a pledge of His good will, and of the salvation which proceeds from thence. The promise, which is finally subjoined, gives assurance that this was no empty or useless ceremony, when He declares that He will bless the people. And hence we gather, that whatsoever the ministers of the Church do by God’s command, is ratified by Him with a real and solid result; since He declares nothing by His ministers which He will not Himself fulfill and perform by the efficacy of His Spirit. But we must observe that He does not so transfer the office of blessing to His priests, as to resign this right to them; for after having entrusted this ministry to them, He claims the accomplishment of the thing for Himself alone.

Numbers 35

Numbers 35:1-8

1. And the LORD spake unto Moses in the plains of Moab by Jordan near Jericho, saying,

1. Et loquutus est Jehova in campestribus Moab juxta Jordanem. Jericho, dicendo:

2. Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and ye shall give also unto the Levites suburbs for the cities round about them.

2. Praecipe filiis Israel ut dent Levitis de haereditate possessionis suae urbes ad habitandum, et suburbana urbium ipsarum, per circuitus earum dabitis ipsis Levitis.

3. And the cities shall they have to dwell in; and the suburbs of them shall be for their cattle, and for their goods, and for all their beasts.

3. Eruntque urbes illis ad habitandum: suburbana vero earum erunt animalibus eorum, et substantia eorum, et omnibus bestiis eorum.

4. And the suburbs of the cities, which ye shall give unto the Levites, shall reach from the wall of the city and outward a thousand cubits round about.

4. Et suburbana urbium earum quas dabitis Levitis, a pariete urbis, et forinsecus, mille cubitorum erunt per circuitum.

5. And ye shall measure from without the city on the east side two thousand cubits, and on the south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits; and the city shall be in the midst: this shall be to them the suburbs of the cities.

5. Praeterea metiemini extra urbem a plaga orientali duo millia cubitorum, eta plaga meridiana duo millia cubitorum, eta plaga occidentali duo millia cubitorum, eta plaga aquilionari duo millia cubitorum: et urbs ipsa erit in medio: ista mensura erit eis suburbanorum urbium.

6. And among the cities which ye shall give unto the Levites there shall be six cities for refuge, which ye shall appoint for the manslayer, that he may flee thither: and to them ye shall add forty and two cities.

6. De urbibus autem quas dabitis Levitis, erunt sex urbes refugii, quas dabitis ut fugiat illuc homicida: et praeter illas dabitis quadraginta duas urbes.

7. So all the cities which ye shall give to the Levites shall be forty and eight cities: them shall ye give with their suburbs.

7. Omnes urbes quas dabitis Levitis, erunt quadraginta octo urbes, ipsas et suburbana earum dabitis:

8. And the cities which ye shall give shall be of the possession of the children of Israel: from them that have many ye shall give many; but from them that have few ve shall give few: every one shall give of his cities unto the Levites according to his inheritance which he inheriteth.

8. Et urbes quas dabiris de possessione filiorum Israel, ab eo qui plures habuerit, plures accipietis: et ab eo qui pauciores, pauciores capietis: singuli pro quantitate possessionis suae quam possederint, dabunt ex urbibus suis Levitis.

CHAPTER 6

Nu 6:1-22. The Law of the Nazarite in His Separation.

2-8. When either man or woman ... shall vow a vow of a Nazarite--that is, "a separated one," from a Hebrew word, "to separate." It was used to designate a class of persons who, under the impulse of extraordinary piety and with a view to higher degrees of religious improvement, voluntarily renounced the occupations and pleasures of the world to dedicate themselves unreservedly to the divine service. The vow might be taken by either sex, provided they had the disposal of themselves (Nu 30:4), and for a limited period--usually a month or a lifetime (Jud 13:5; 16:17). We do not know, perhaps, the whole extent of abstinence they practised. But they separated themselves from three things in particular--namely, from wine, and all the varieties of vinous produce; from the application of a razor to their head, allowing their hair to grow; and from pollution by a dead body. The reasons of the self-restrictions are obvious. The use of wine tended to inflame the passions, intoxicate the brain, and create a taste for luxurious indulgence. The cutting off the hair being a recognized sign of uncleanness (Le 14:8, 9), its unpolled luxuriance was a symbol of the purity he professed. Besides, its extraordinary length kept him in constant remembrance of his vow, as well as stimulated others to imitate his pious example. Moreover, contact with a dead body, disqualifying for the divine service, the Nazarite carefully avoided such a cause of unfitness, and, like the high priest, did not assist at the funeral rites of his nearest relatives, preferring his duty to God to the indulgence of his strongest natural affections.

9-12. If any man die very suddenly by him, and he hath defiled the head of his consecration--Cases of sudden death might occur to make him contract pollution; and in such circumstances he was required, after shaving his head, to make the prescribed offerings necessary for the removal of ceremonial defilement (Le 15:13; Nu 19:11). But by the terms of this law an accidental defilement vitiated the whole of his previous observances, and he was required to begin the period of his Nazaritism afresh. But even this full completion did not supersede the necessity of a sin offering at the close. Sin mingles with our best and holiest performances, and the blood of sprinkling is necessary to procure acceptance to us and our services.

13-20. when the days of his separation are fulfilled, &c.--On the accomplishment of a limited vow of Nazaritism, Nazarites might cut their hair wherever they happened to be (Ac 18:18); but the hair was to be carefully kept and brought to the door of the sanctuary. Then after the presentation of sin offerings and burnt offerings, it was put under the vessel in which the peace offerings were boiled; and the priest, taking the shoulder (Le 7:32), when boiled, and a cake and wafer of the meat offering, put them on the hands of the Nazarites to wave before the Lord, as a token of thanksgiving, and thus released them from their vow.

Nu 6:23-27. The Form of Blessing the People.

23-27. Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the congregation of Israel, &c.--This passage records the solemn benediction which God appointed for dismissing the people at the close of the daily service. The repetition of the name "Lord" or "Jehovah" three times, expresses the great mystery of the Godhead--three persons, and yet one God. The expressions in the separate clauses correspond to the respective offices of the Father, to "bless and keep us"; of the Son, to be "gracious to us"; and of the Holy Ghost, to "give us peace." And because the benediction, though pronounced by the lips of a fellow man, derived its virtue, not from the priest but from God, the encouraging assurance was added, "I the Lord will bless them."

When either man or woman shall separate, etc. - The word נזיר nazir, from נזר nazar, to separate, signifies merely a separated person, i. e., one peculiarly devoted to the service of God by being separated from all servile employments. From the Nazarites sprang the Rechabites, from the Rechabites the Essenes, from the Essenes the Anchorites or Hermits, and in imitation of those, the different monastic orders. Some contend strongly that the Nazarite was a type of our Lord; but neither analogy nor proof can be produced. Our blessed Lord both drank wine and touched the dead, which no Nazarite would do: as to his either shaving his hair or letting it grow, we know nothing. His being called a Nazarene, Mat 2:23, is nothing to the purpose, as it can mean no more than either that he was an inhabitant of Nazareth, which was a place of no credit, and therefore used as a term of reproach; or that he was in a general sense consecrated to the service of God - so were Samson, Samuel, Jeremiah, and John Baptist; or rather, that he was the נצר netser or Branch, Isa 11:1, and צמח tsemach, Zac 3:8; Zac 6:12, which is quite a different word; but this title is expressly applied to our blessed Lord by the above prophets; but in no place do they or any other prophets call him a Nazarite, in the sense in which נזיר nazir is used. Indeed it could not in truth be applied to him, as the distinguishing marks of a Nazarite never belonged to him. He was, it is true, the נצר netser or branch out of the root of Jesse, the genuine heir to the throne of David, whose dominion should extend over the universe, who should be King of kings, and Lord of Lords; but the word Ναζωραιος, Mat 2:23, signifies merely a Nazoraean, or inhabitant of Nazareth.

No vinegar of wine, etc. - חמץ chomets signifies fermented wine, and is probably used here to signify wine of a strong body, or any highly intoxicating liquor. Dr. Lightfoot supposes that the Leper being the most defiled and loathsome of creatures, was an emblem of the wretched, miserable state of man by the fall; and that the Nazarite was the emblem of man in his state of innocence. Wine and grapes are here particularly forbidden to the Nazarite because, as the doctor thinks, being an emblem of man in his paradisiacal state, he was forbidden that tree and its fruits by eating of which Adam fell; for the doctor, as well as the Jewish rabbins, believed the tree of knowledge to have been none other than the vine.

Vinegar of strong drink - See the note on Lev 10:9.

There shall no razor come upon his head - The vow of the Nazarite consisted in the following particulars: -

1. He consecrated himself in a very especial and extraordinary manner to God.

2. This was to continue for a certain season, probably never less than a whole year, that he might have a full growth of hair to burn in the fire which is under the sacrifice of the peace-offering, Num 6:18.

3. During the time of his separation, or nazarate, he drank no wine nor strong drink; nor used any vinegar formed from any inebriating liquor, nor ate the flesh or dried grapes, nor tasted even the kernels or husks of any thing that had grown upon the vine.

4. He never shaved his head, but let his hair grow, as the proof of his being in this separated state, and under vows of peculiar austerity.

5. He never touched any dead body, nor did any of the last offices, even to his nearest kin; but was considered as the priests, who were wholly taken up with the service of God, and regarded nothing else.

6. All the days of his separation he was holy, Num 6:8.

During the whole time he was to be incessantly employed in religious acts.

The consecration of his God is upon his head - Literally, The separation of his God is upon his head; meaning his hair, which was the proof and emblem of his separation. Now as the hair of the Nazarite was a token of his subjection to God through all the peculiarities of his nazarate, a woman, who is married, is considered as a Nazarite for life, i. e., separated from all others, and joined to one husband who is her lord; hence St. Paul, probably alluding to this circumstance, says, 1Cor 11:10 : The woman ought to have power upon her head, i.e., wear her hair and veil; for this hair is a proof of her nazarate, and of her being in subjection to her husband, as the Nazarite was under subjection to the Lord by the rule of his order.

Two turtles, or two young pigeons - The same kind of offering made by him who had an issue, Lev 15:14, etc.

Shall take the hair - and put it in the fire - The hair was permitted to grow for this purpose; and as the Nazarite was a kind of sacrifice, offered to God through the whole term of his nazarate or separation, and no human flesh or blood could be offered on the altar of the Lord, he offered his hair at the conclusion of his separation, as a sacrifice - that hair which was the token of his complete subjection to the Lord, and which was now considered as the Lord's property. The Hindoos, after a vow, do not cut their hair during the term of their vow; but at the expiration of it they shave it off at the place where the vow was made.

That the hair of the head was superstitiously used among different nations, we have already had occasion to remark; (See the notes on Lev 19:27); and that the Gentiles might have learned this from the Jews is possible, though some learned men think that this consecration of the hair to a deity was in use among the heathens before the time of Moses, and in nations who had no intercourse or connection with the Jews.

This is the law of the Nazarite - We learn from Maimonides, in his Treatise of the Nazarite, that a man might become a Nazarite in behalf of another; that is, might assist him in bearing the expenses of the sacrifices, etc. "A son may fulfill the vow his deceased father hath made, but did not live to accomplish: - He that saith, upon me be the shaving of a Nazarite, he is bound to bring the offerings of shaving for cleanness, and may offer them by the hand of what Nazarite he will. If he say, Upon me be half the oblations of a Nazarite, then he bringeth half the offerings by what Nazarite he will, and that Nazarite payeth his offerings out of that which is his." "By this," says Mr. Ainsworth, "we may see the reason of that which James said to Paul, though he had no Nazarite's vow upon him: 'We have four men who have a vow on them; them take and sanctify thyself with them, and Be At Charges With Them, that they may shave their heads, etc. Then Paul took the men, and the next day, sanctifying himself with them, entered into the temple to signify the accomplishment of the days of sanctification, (or Nazariteship), until that an offering should be offered for every one of them;' see Act 21:23-26. For though Paul had not vowed or fulfilled a Nazariteship himself, yet might he contribute with them, and partake of their charges about the sacrifices."

On this wise ye shall bless the children of Israel - The prayer which God makes for his followers, and puts into their mouth, we are sure must be right; and to it, when sincerely, faithfully, and fervently offered, we may confidently expect an answer. If he condescended to give us a form of blessings or a form of prayer, we may rest assured that he will accept what he himself has made. This consideration may produce great confidence in them who come with either prayer or praise to the throne of grace, both of which should be, as far as circumstances will admit, in the very words of Scripture; for we can readily attach a consequence to the words of God, which we shall find difficult to attach to the best ordered words of men. Take with you words, and turn unto the Lord. What words? Why those which God immediately puts into their mouths. Take away all iniquity, and receive us graciously; so will we render the calves of our lips; we shall then give the sacrifices of which our lips have spoken, when we made our vows unto thee. See Hos 14:2.

The Lord bless thee - There are three forms of blessing here, any or all of which the priests might use on any occasion. The following is a verbal translation: -

1. May Jehovah bless thee and preserve thee!

2. May Jehovah cause his faces to shine upon thee, and be gracious unto thee!

3. May Jehovah lift up his faces upon thee, and may be put prosperity unto thee!

This is a very comprehensive and excellent prayer, and may be paraphrased thus: -

1. May God speak good unto thee, by giving thee his excellent promises! (See the note on Gen 2:3). May he preserve thee in the possession of all the good thou hast, and from all the evil with which thou art threatened!

2. May the Holy Trinity illuminate thy heart, giving thee the true knowledge of thyself and of thy Maker; and may he show thee his graciousness in pardoning thy sins, and supporting thy soul!

3. May God give thee communion with the Father, Son, and Spirit, with a constant sense of his approbation; and grant thee prosperity in thy soul, and in all thy secular affairs!

This I suppose to be the spirit and design of this form of benediction. Others will doubtless interpret it after their manner. Several wise and learned men believe that the mystery of the Holy Trinity is not obscurely hinted at in it. God the Father blesses and keeps his followers. God the Son is gracious unto sinners in remitting their offenses, which he died to blot out. God the Holy Spirit takes of the things which are Christ's, and shows them unto genuine Christians, and diffuses the peace of God in their hearts. In a word, Christ, the gift of the Father by the energy of the Holy Spirit, came to bless every one of us by turning us away from our iniquities.

1. Every genuine Christian is a true Nazarite. He is separated from the world, and dedicated solely to the service of God.

2. His life is a life of self-denial; he mortifies and keeps the flesh in obedience to the Spirit.

3. All this enters into the spirit of his baptismal vow; for in that he promises to renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh - to keep God's holy word and commandments, and to walk in the same all the days of his life.

4. The person who is faithful has the blessing of God entailed upon him. Thus shall ye bless the children of Israel, etc., etc. See the notes on Num 6:5-7 (note).

Man or woman - For both sexes might make this vow, if they were free and at their own disposal: otherwise their parents or husbands could disannul the vow. A vow of a Nazarite - Whereby they sequestered themselves from worldly employments and enjoyments, that they might entirely consecrate themselves to God's service, and this either for their whole lifetime, or for a less and limited space of time.

Nor eat grapes - Which was forbidden him for greater caution to keep him at the farther distance from wine.

All the days of his separation - Which were sometimes more, sometimes fewer, as he thought fit to appoint.

No razor - Nor scissors, or other instrument to cut off any part of his hair. This was appointed, partly as a sign of his mortification to worldly delights and outward beauty; partly as a testimony of that purity which hereby he professed, because the cutting off the hair was a sign of uncleanness, as appears from Num 6:9, partly that by the length of his hair he might be constantly minded of his vow; and partly that he might reserve his hair entirely for God, to whom it was to be offered. Holy - That is, wholly consecrated to God and his service, whereby he shews that inward holiness was the great thing which God required and valued in these, and consequently in other rites and ceremonies.

His father - Wherein he was equal to the high - priest, being, in some sort, as eminent a type of Christ, and therefore justly required to prefer the service of God, to which he had so fully given himself, before the expressions of his affections to his dearest and nearest relations. The consecration - That is, the token of his consecration, namely, his long hair.

He shall shave his head - Because his whole body, and especially his hair was defiled by such an accident, which he ought to impute either to his own heedlessness, or to God's providence so ordering the matter, possibly for the punishment of his other sins, or for the quickening him to more purity and detestation of all dead works, whereby he would be defiled.

A sin - offering - Because such a pollution was, though not his sin, yet the chastisement of his sin. He sinned - That is, contracted a ceremonial uncleanness, which is called sinning, because it was a type of sin, and a violation of a law, tho' through ignorance and inadvertency. Hallow - Begin again to hallow or consecrate it.

The days of his separation - As many days as he had before vowed to God. Lost - Heb. fall, to the ground, that is, be void or of none effect.

A sin - offering - Whereby he confessed his miscarriages, notwithstanding the strictness of his vow and all the diligence which he could use, and consequently acknowledged his need of the grace of God in Christ Jesus the true Nazarite. For peace - offerings - For thankfulness to God, who had given him grace to make and in some measure to keep such a vow. So he offered all the three sorts of offerings, that he might so far fulfil all righteousness and profess his obligation to observe the will of God in all things.

Their meal - offering - Such as generally accompanied the sacrifices.

At the door - Publickly, that it might be known that his vow was ended, and therefore he was at liberty as to those things from which he had restrained himself for a season, otherwise some might have been scandalized at his use of his liberty. The fire - Upon which the flesh of the peace - offerings was boiled.

The shoulder - The left - shoulder, as it appears from Num 6:20, where this is joined with the heave - shoulder, which was the right - shoulder, and which was the priests due in all sacrifices, Lev 7:32, and in this also. But here the other shoulder was added to it, as a special token of thankfulness from the Nazarites for God's singular favours vouchsafed unto them. The hands - That he may give them to the priest, as his peculiar gift.

May drink wine - And return to his former manner of living.

That his hand shall get - Besides what he shall voluntarily give according to his ability.

On this wise - Heb. Thus, or in these words: yet they were not tied to these very words; because after this we have examples of Moses and David and Solomon, blessing the people in other words.

Bless thee - Bestow upon you all manner of blessings, temporal and spiritual. Keep thee - That is, continue his blessings to thee, and preserve thee in and to the use of them; keep thee from sin and its bitter effects.

Shine upon thee - Alluding to the shining of the sun upon the earth, to enlighten, and warm, and renew the face of it. The Lord love thee, and make thee know that he loves thee. We cannot but be happy, if we have God's love; and we cannot but be easy, if we know that we have it.

Lift up his countenance - That is, look upon thee with a chearful and pleasant countenance, as one that is well pleased with thee and thy services. Peace - Peace with God, with thy own conscience, and with all men; all prosperity is comprehended under this word.

Put my name - Shall call them by my name, shall recommend them to me as my own people, and bless them and pray unto me for them as such; which is a powerful argument to prevail with God for them.

2 Speak unto the children of Israel and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite , to separate themselves unto the LORD:

For both sexes might make this vow, if they were free and at their own dispose, for otherwise their parents or husbands could disanul the vow, Numb. 30. 4. and in that case they sinned in taking Gods name in vain and vowing what they could not perform.

Whereby they did sequester themselves in a great part from worldly employments and enioyments, that they might intirely con[illegible: 1+ letters]ecrate themselves to Gods service, and this either for their whole life time, of which see Iude. 13. 5. and 16. 17. 1 Sam. 1. 11. Luk. 1. 15. or for a less and limited space of time, of which in this chapter.

Marginal references: Or, make themselves Nazarites.

3 He shall separate himself from wine and strong drink , and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried .

Which was forbidden him for greater caution to keep him at the further distance from wine.

Which was forbidden him for greater caution to keep him at the further distance from wine.

b Least they should either inflame or dispose him to luxury, and consequently to the breaking of his vow: or cloud his reason and thereby occasion some mistake or miscarriage in the rules to which he had bound himself. Compare Lev. 10. 9.

4 All the dayes of his separation shall he eat nothing that is made of the vine-tree, from the kernels even to the husk.

Which were sometimes more, sometimes fewer, as he thought fit to appoint.

Marginal references: Or, Nazariteship.; Heb. of the vine of the wine.

5 All the dayes of the vow of his separation, there shall no rasor come upon his head, untill the dayes be fulfilled, in the which he separateth himself unto the LORD, he shall be holy ; and shall let the locks of the hair of his head grow.

Nor scissers, or other instrument to cut off any part of his hair. This was appointed, partly as a sign of his mortification to wordly delights and vain affectation of outward beauty, which is promoted by the polling or cutting off the hair; partly as a testimony of that purity which hereby he professed, because the cutting off the hair was a sign of uncleanness, as appears from ver. 9. and Levit. 14. 8, 9. partly that by the notorious length of his hair he might be constantly minded of his vow and the exquisite holiness it required, and that others might thereby be admonished and stirred up to the imitation of his holy example; and partly that he might reserve his hair entirely for God to whom it was to be offered, ver. 18.

(i. e.) Wholly consecrated to God and his service, whereby he shews that inward and substantial holiness was the great thing which God required and valued in these, and consequently in other rites and ceremonies.

Marginal references: Judg. 13. 5. 1 Sam. 1. 11.

7 He shall not make himself unclean for his father, or for his mother , for his brother, or for his sister, when they die: because the consecration of his God is upon his head.

Wherein he was equal to the High-priest, Lev. 21. 11. being, in some sort, as sacred a person, and as eminent a type of Christ, Heb. 7. 26. and therefore justly required to prefer the service of God to which he had so fully and peculiarly given himself before the expressions of his affections to his dearest and nearest relations.

(i. e.) The token of his consecration, to wit, his long hair.

(i. e.) Whereby he hath devoted himself to his God in an eminent manner. The Genitive case of the object.

Marginal references: Heb. separation.

9 And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.

Because his whole body, and especially his hair was defiled by such an accident, which he ought to impute either to his own heedlessness, or at least to Gods providence so ordering the matter possibly for the punishment of his other sins, or for the quickening of him to more caution and purity and detestation of all dead works whereby he would be defiled,

To be reckoned from the time of his pollution, for uncleanness contracted by the dead continued for seven days, and the seventh day was the day of cleansing for it, Levit. 15. 13. Numb. 19. 11, 12.

10 And on the eighth day he shall bring two turtles, or two young pigeons to the priest, to the door of the tabernacle of the congregation.

As in the case of him that had a running issue, Lev. 15. 14.

Marginal references: Lev. 5. 7. and 24. 22.

11 And the priest shall offer the one for a sin-offering , and the other for a burnt-offering, and make an atonement for him, for that he sinned by the dead, and shall hallow his head that sameday.

Heb. make: which is oft put for sacrificing or offering, as Exod. 29. 36. 1 Chron. 21. 23. compared with 2 Sam. 24. 22.

Because such a pollution was though not his sin, yet the chastisement of his sin, and had an appearance of sin, to wit, of negligence in not standing sufficiently upon his guard, which in such persons was in a manner equivalent to a sin.

(i. e.) Contracted a ceremonial uncleanness, which is called sinning, because it was a type of sin, and a violation of a law, though through ignorance and inadvertency, as many other sins were.

Begin again to hallow or consecrate it.

12 And he shall consecrate unto the LORD the dayes of his separation , and shall bring a lamb of the first year for a trespass-offering: but the dayes that were before shall be lost , because his separation was defiled:

As many days as he had before separated or vowed unto God.

(i. e.) Not reckoned or imputed to him. Heb. fall, to wit, to the ground, i. e. be void or of none effect.

Marginal references: Lev. 5. 6.; Heb. fall.

13 And this is the law of the Nazarite: when the dayes of his separation are fulfilled, he shall be brought unto the door of the tabernacle of the congregation.

By the Priests appointment and direction.

14 And he shall offer his offering unto the LORD, one he-lamb of the first year, without blemish, for a burnt-offering, and one ew-lamb of the first year, without blemish, for a sin-offering , and one ram without blemish, for peaceofferings :

Whereby he confessed and bewailed his frailties and miscarriages notwithstanding the strictness of his vow and all the diligence and care which he could use, and consequently acknowledged his need of the grace of God in Christ Jesus the true Nazarite.

For thankfulness to God, who had given him grace to make and in some measure to keep such a vow. So he offered all the three sorts of offerings, that he might so far fulfill all righteousness and profess his obligation to observe the will of God in all things.

Marginal references: Lev. 4. 2, [illegible: 1 word] ▪ 32.; Lev. 3. 6.

15 And a basket of unleavened bread, cakes of fine flour mingled with oyl, and wafers of unleavened bread anointed with oyl, and their meatoffering, and their drink-offerings .

Such as did generally accompany the sacrifices, of which see Lev. 2. 1. and Numb. 28.

Marginal references: Lev. 2. [illegible: 1 word].

18 And the Nazarite shall shave the head of his separation , at the door of the Tabernacle of the congregation , and shall take the hair of the head of his separation, and put it in the fire , which is under the sacrifice of the peace-offerings.

Or, of his Nazariteship, i. e. in which the chief of his Nazarite-ship or separation to God consisted.

Publickly, that it might be known that his vow was ended, and therefore he was at liberty as to those things from which he had restrained himself for a season, otherwise some might have been scandalized at his use of his liberty. See Act. 21. 26.

Either 1. the fire of the Altar. But why then is this restrained to the peaceofferings, seeing it was common to the burnt-offerings, and to the sin-offerings? or rather 2. to the fire of the kitchin, upon which the flesh of the peace-offerings was boyled.

Marginal references: Act. 21. [illegible: 1 word] ▪

19 And the priest shall take the sodden shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazarite , after the hair of his separation is shaven.

The left shoulder, as it appears from ver. 20. where this is joyned with the heave-shoulder, which was the right-shoulder, and which was the Priests due in all sacrifices, Lev. 7. 32. and in this also. But here the other shoulder was added to it, as a special token of thankfulness from the Nazarites for Gods singular favours vouchsafed unto them.

That he may give them to the Priest, as his peculiar gift.

20 And the priest shall wave them for a waveoffering before the LORD: this is holy for the priest with the wave-breast, and heaveshoulder: and after that the Nazarite may drink wine .

Of the wave-offering and heave-offering. See Lev. 7. 30.

And return to his former freedom and manner of living, he is discharged from his vow.

Marginal references: Exod. [illegible: 1 word] 23.

21 This is the Law of the Nazarite, who hath vowed, and of his offering unto the LORD for his separation, besides that that his hand shall get : according to the vow which he vowed, so he must do, after the law of his separation.

(i. e.) Besides what he shall voluntarily promise and give according to his ability.

23 Speak unto Aaron, and unto his sons, saying, On this wise ye shall bless the children of Israel , saying unto them,

Heb. Thus, in this manner, or in these words: yet so as that they were not tied to these very words, because after this we have examples of Moses and David and Solomon and others blessing the people in other words.

To wit, in the publick assembly.

24 The LORD bless thee , and keep thee :

(i. e.) Bestow upon you all manner of blessings, temporal and spiritual. Compare Gen. 12. 2.

(i. e.) Continue his blessings to thee, and preserve thee in and to the use of them, keep thee from sin and its bitter effects.

25 The LORD make his face shine upon thee m, and be gracious unto thee:

l (i. e.) Smile upon thee.: this is opposed to the hiding of his face, and to the covering himself or his face with a cloud; and it is explained by the following words, be gracious unto thee. Others expound it of illumination or direction and the revelation of himself and of his will to them.

26 The LORD lift up his countenance upon thee , and give thee peace ,

(i. e.) Look upon thee with a chearful and pleasant countenance, as one that is reconciled to thee and well pleased with thee and thy offering and services. See of this phrase Psal. 4. 6. Prov. 16. 15. To this is opposed the falling and the casting down of the countenance, of which see Gen. 4. 5, 6. Iob 29. 24. Or, Regard, Protect, and help thee. Compare Psal. 33. 18.

Peace with God and with thy own conscience and with all men, and all prosperity, which is comprehended under this word.

27 And they shall put my Name upon the children of Israel , and I will bless them .

(i. e.) Shall call them by my name, shall recommend them to me as my own people, and bless them and pray unto me for them as such: which is a powerful argument to prevail with God for them, and therefore hath been oft used by the Prophets interceding for them, as Ier. 14. 9. Dan. 9. 18, 19. Compare 1 Sam. 12. 22.

I will ratify their blessings, and give those blessings to the people which the Priests pray for.

Num 6:1-2

The words, “if a man or woman make a separate vow, a Nazarite vow, to live consecrated to the Lord,” with which the law is introduced, show not only that the vow of the Nazarite was a matter of free choice, but that it was a mode of practising godliness and piety already customary among the people. Nazir, from נזר to separate, lit., the separated, is applied to the man who vowed that he would make a separation to (for) Jehovah, i.e., lead a separate life for the Lord and His service. The origin of this custom is involved in obscurity. There is no certain clue to indicate that it was derived from Egypt, for the so-called hair-offering vows are met with among several ancient tribes (see the proofs in Spencer, de legg. Hebr. rit. iv. 16, and Knobel in loc.), and have no special relationship to the Nazarite, whilst vows of abstinence were common to all the religions of antiquity. The Nazarite vow was taken at first for a particular time, at the close of which the separation terminated with release from the vow. This is the only form in which it is taken into consideration, or rules are laid down for it in the law before us. In after times, however, we find life-long Nazarites among the Israelites, e.g., Samson, Samuel, and John the Baptist, who were vowed or dedicated to the Lord by their parents even before they were born (Jdg 13:5, Jdg 13:14; 1Sa 1:11; Luk 1:15).This is also related by Hegesippus (in Euseb. hist. eccl. ii. 23) of James the Just, the first bishop of Jerusalem. On other cases of this kind in the Talmud, and particularly on the later form of the Nazarite vow, - for example, that of the Apostle Paul (Act 18:18), - see Winer, bibl. R. W. ii. pp. 138-9, and Oehler in Herzog's Cycl.

Num 6:3-4

The vow consisted of the three following points, Num 6:1-4 : In the first place, he was to abstain from wine and intoxicating drink (shecar, see Lev 10:9); and neither to drink vinegar of wine, strong drink, nor any juice of the grape (lit., dissolving of grapes, i.e., fresh must pressed out), nor to eat fresh grapes, or dried (raisins). In fact, during the whole period of his vow, he was not to eat of anything prepared from the vine, “from the kernels even to the husk,” i.e., not the smallest quantity of the fruit of the vine. The design of this prohibition can hardly have been, merely that, by abstaining from intoxicating drink, the Nazarite might preserve perfect clearness and temperance of mind, like the priests when engaged in their duties, and so conduct himself as one sanctified to the Lord (Bähr); but it goes much further, and embraces entire abstinence from all the deliciae carnis by which holiness could be impaired. Vinegar, fresh and dried grapes, and food prepared from grapes and raisins, e.g., raisin-cakes, are not intoxicating; but grape-cakes, as being the dainties sought after by epicures and debauchees, are cited in Hos 3:1 as a symbol of the sensual attractions of idolatry, a luxurious kind of food, that was not in harmony with the solemnity of the worship of Jehovah. The Nazarite was to avoid everything that proceeded from the vine, because its fruit was regarded as the sum and substance of all sensual enjoyments.

Num 6:5 Secondly, during the whole term of his vow of consecration, no razor was to come upon his head. Till the days were fulfilled which he had consecrated to the Lord, he was to be holy, “to make great the free growth (see Lev 10:6) of the hair of his head.” The free growth of the hair is called, in Num 6:7, “the diadem of his God upon his head,” like the golden diadem upon the turban of the high priest (Exo 29:6), and the anointing oil upon the high priest’s head (Lev 21:12). By this he sanctified his head (Num 6:11) to the Lord, so that the consecration of the Nazarite culminated in his uncut hair, and expressed in the most perfect way the meaning of his vow (Oehler). Letting the hair grow, therefore, was not a sign of separation, because it was the Israelitish custom to go about with the hair cut; nor a practical profession of a renunciation of the world, and separation from human society (Hengstenberg, pp. 190-1); nor a sign of abstinence from every appearance of self-gratification (Baur on Amo 2:11); nor even a kind of humiliation and self-denial (Lightfoot, Carpzov. appar. p. 154); still less a “sign of dependence upon some other present power” (M. Baumgarten), or “the symbol of a state of perfect liberty” (Vitringa, obss. ss. 1, c. 6, §9; cf. Num 6:22, Num 6:8). The free growth of the hair, unhindered by the hand of man, was rather “the symbol of strength and abundant vitality” (cf. 2Sa 14:25-26). It was not regarded by the Hebrews as a sign of sanctity, as Bähr supposes, but simply as an ornament, in which the whole strength and fulness of vitality were exhibited, and which the Nazarite wore in honour of the Lord, as a sign that he “belonged to the Lord, and dedicated himself to His service,” with all his vital powers.In support of this explanation, Oehler calls to mind those heathen hair-offerings of the Athenian youths, for example (Plut. Thes. c. 5), which were founded upon the idea, that the hair in general was a symbol of vital power, and the hair of the beard a sign of virility; and also more especially the example of Samson, whose hair was not only the symbol, but the vehicle, of the power which fitted him to be the deliverer of his people.

Num 6:6-8

Because the Nazarite wore the diadem of his God upon his head in the growth of his hair, and was holy to the Lord during the whole period of his consecration, he was to approach no dead person during that time, not even to defile himself for his parents, or his brothers and sisters, when they died, according to the law laid down for the high priest in Lev 21:11. Consequently, as a matter of course, he was to guard most scrupulously against other defilements, not only like ordinary Israelites, but also like the priests. Samson’s mother, too, was not allowed to eat anything unclean during the period of her pregnancy (Jdg 13:4, Jdg 13:7, Jdg 13:14).

Num 6:9-11

But if any one died suddenly in a moment “by him” (עליו, in his neighbourhood), and he therefore involuntarily defiled his consecrated head, he was to shave his head on the day of his purification, i.e., on the seventh day (see Num 19:11, Num 19:14, Num 19:16, and Num 19:19), not “because such uncleanness was more especially caught and retained by the hair,” as Knobel fancies, but because it was the diadem of his God (Num 6:7), the ornament of his condition, which was sanctified to God. On the eighth day, that is to say, on the day after the legal purification, he was to bring to the priest at the tabernacle two turtle-doves or young pigeons, that he might make atonement for him (see at Lev 15:14-15, Lev 15:29., Num 14:30-31, and Num 12:8), on account of his having been defiled by a corpse, by preparing the one as a sin-offering, and the other as a burnt-offering; he was also “to sanctify his head that same day,” i.e., to consecrate it to God afresh, by the unimpeded growth of his hair.

Num 6:12

He was then “to bring a yearling sheep as a trespass-offering;” and the days that were before were “to fall,” i.e., the days of consecration that had already elapsed were not to be reckoned on account of their having fallen, “because his consecration had become unclean.” He was therefore to commence the whole time of his consecration entirely afresh, and to observe it as required by the vow. To this end he was to bring a trespass-offering, as a payment or recompense for being reinstated in the former state of consecration, from which he had fallen through his defilement, but not as compensation “for having prolonged the days of separation through his carelessness with regard to the defilement; that is to say, for having extended the time during which he led a separate, retired, and inactive life, and suspended his duties to his own family and the congregation, thus doing an injury to them, and incurring a debt in relation to them through his neglect” (Knobel). For the time that the Nazarite vow lasted was not a lazy life, involving a withdrawal from the duties of citizenship, by which the congregation might be injured, but was perfectly reconcilable with the performance of all domestic and social duties, the burial of the dead alone excepted; and no harm could result from this, ether to his own relations or the community generally, of sufficient importance to require that the omission should be repaired by a trespass-offering, from which neither his relatives nor the congregation derived any actual advantage. Nor was it a species of fine, for having deprived Jehovah of the time dedicated to Him through the breach of the vow, or for withholding the payment of his vow for so much longer a time (Oehler in Herzog). For the position of a Nazarite was only assumed for a definite period, according to the vow; and after this had been interrupted, it had to be commenced again from the very beginning: so that the time dedicated to God was not shortened in any way by the interruption of the period of dedication, and nothing whatever was withheld from God of what had been vowed to Him, so as to need the presentation of a trespass-offering as a compensation or fine. And there is no more reason for saying that the payment of the vow was withheld, inasmuch as the vow was fulfilled or paid by the punctual observance of the three things of which it was composed; and the sacrifices to be presented after the time of consecration was over, had not in the least the character of a payment, but simply constituted a solemn conclusion, corresponding to the idea of the consecration itself, and were the means by which the Nazarite came out of his state of consecration, without involving the least allusion to satisfaction, or reparation for any wrong that had been done.

The position of the Nazarite, therefore, as Philo, Maimonides, and others clearly saw, was a condition of life consecrated to the Lord, resembling the sanctified relation in which the priests stood to Jehovah, and differing from the priesthood solely in the fact that it involved no official service at the sanctuary, and was not based upon a divine calling and institution, but was undertaken spontaneously for a certain time and through a special vow. The object was simply the realization of the idea of a priestly life, with its purity and freedom from all contamination from everything connected with death and corruption, a self-surrender to God stretching beyond the deepest earthly ties, “a spontaneous appropriation of what was imposed upon the priest by virtue of the calling connected with his descent, namely, the obligation to conduct himself as a person betrothed to God, and therefore to avoid everything that would be opposed to such surrender” (Oehler). In this respect the Nazarite’s sanctification of life was a step towards the realization of the priestly character, which had been set before the whole nation as its goal at the time of its first calling (Exo 19:5); and although it was simply the performance of a vow, and therefore a work of perfect spontaneity, it was also a work of the Spirit of God which dwelt in the congregation of Israel, so that Amos could describe the raising up of Nazarites along with prophets as a special manifestation of divine grace. The offerings, with which the vow was brought to a close after the time of consecration had expired, and the Nazarite was released from his consecration, also corresponded to the character we have described.

Num 6:13-15

The directions as to the release from consecration are called “the law of the Nazarite” (Num 6:13), because the idea of the Nazarite’s vows culminated in the sacrificial festival which terminated the consecration, and it was in this that it attained to its fullest manifestation. “On the day of the completion of the days of his consecration,” i.e., on the day when the time of consecration expired, the Nazarite was to bring to the tabernacle, or offer as his gifts to the Lord, a sheep of a year old as a burnt-offering, and an ewe of a year old as a sin-offering; the latter as an expiation for the sins committed involuntarily during the period of consecration, the former as an embodiment of that surrender of himself, body and soul, to the Lord, upon which every act of worship should rest. In addition to this he was to bring a ram without blemish as a peace-offering, together with a basket of unleavened cakes and wafers baked, which were required, according to Lev 7:12, for every praise-offering, “and their meat and drink-offerings,” i.e., the gifts of meal, oil, and wine, which belonged, according to Num 15:3., to the burnt-offerings and peace-offerings.

Num 6:16

The sin-offering and burnt-offering were carried out according to the general instructions.

Num 6:17

The completion of the consecration vow was concentrated in the preparation of the ram and the basket of unleavened bread for the peace-offering, along with the appropriate meat-offering and drink-offering.

Num 6:18

The Nazarite had also to shave his consecrated head, and put the hair into the altar-fire under the peace-offering that was burning, and thus hand over and sacrifice to the Lord the hair of his head which had been worn in honour of Him.

Num 6:19-20

When this had been done, the priest took the boiled shoulder of the ram, with an unleavened cake and wafer out of the basket, and placed these pieces in the hands of the Nazarite, and waved them before Jehovah. They then became the portion of the priest, in addition to the wave-breast and heave-leg which fell to the priest in the case of every peace-offering (Lev 7:32-34), to set forth the participation of the Lord in the sacrificial meal. But the fact that, in addition to these, the boiled shoulder was given up symbolically to the Lord through the process of waving, together with a cake and wafer, was intended to indicate that the table-fellowship with the Lord, shadowed forth in the sacrificial meal of the peace-offering, took place here in a higher degree; inasmuch as the Lord directed a portion of the Nazarite’s meal to be handed over to His representatives and servants for them to eat, that he might thus enjoy the blessedness of having fellowship with his God, in accordance with that condition of priestly sanctity into which the Nazarite had entered through the vow that he had made.

Num 6:21

“This is the law of the Nazarite, who vowed his sacrificial gifts to the Lord on the ground of his consecration,” i.e., who offered his sacrifice in accordance with the state of a Nazarite into which he had entered. For the sacrifices mentioned in Num 6:14. were not the object of a special vow, but contained in the vow of the Nazarite, and therefore already vowed (Knobel). “Beside what his hand grasps,” i.e., what he is otherwise able to perform (Lev 5:11), “according to the measure of his vow, which he vowed, so must he do according to the law of his consecration,” i.e., he had to offer the sacrifices previously mentioned on the ground of his consecration vow. Beyond that he was free to vow anything else according to his ability, to present other sacrificial gifts to the Lord for His sanctuary and His servants, which did not necessarily belong to the vow of the Nazarite, but were frequently added. From this the custom afterwards grew up, that when poor persons took the Nazarite’s vow upon them, those who were better off defrayed the expenses of the sacrifices (Act 21:24; Josephus,Ant. xix. 6, 1; Mishnah Nasir, ii. 5ff.).

Num 6:22-26

The Priestly or Aaronic Blessing. - The spiritual character of the congregation of Israel culminated in the blessing with which the priests were to bless the people. The directions as to this blessing, therefore, impressed the seal of perfection upon the whole order and organization of the people of God, inasmuch as Israel was first truly formed into a congregation of Jehovah by the fact that God not only bestowed His blessing upon it, but placed the communication of this blessing in the hands of the priests, the chosen and constant mediators of the blessings of His grace, and imposed it upon them as one portion of their official duty. The blessing which the priests were to impart to the people, consisted of a triple blessing of two members each, which stood related to each other thus: The second in each case contained a special application of the first to the people, and the three gradations unfolded the substance of the blessing step by step with ever increasing emphasis. - The first (Num 6:24), “Jehovah bless thee and keep thee,” conveyed the blessing in the most general form, merely describing it as coming from Jehovah, and setting forth preservation from the evil of the world as His work. “The blessing of God is the goodness of God in action, by which a supply of all good pours down to us from His good favour as from their only fountain; then follows, secondly, the prayer that He would keep the people, which signifies that He alone is the defender of the Church, and that it is He who preserves it with His guardian care” (Calvin). - The second (Num 6:25), “Jehovah make His face shine upon thee, and be gracious unto thee,” defined the blessing more closely as the manifestation of the favour and grace of God. The face of God is the personality of God as turned towards man. Fire goes out from Jehovah’s face, and consumes the enemy and the rebellious (Lev 10:2, cf. Num 17:10; Num 20:3; Exo 13:22; Psa 34:17), and also a sunlight shining with love and full of life and good (Deu 30:20; Psa 27:1; Psa 43:3; Psa 44:4). If “the light of the sun is sweet, and pleasant for the eyes to behold” (Ecc 11:7), “the light of the divine countenance, the everlasting light (Psa 36:10), is the sum of all delight” (Baumg.). This light sends rays of mercy into a heart in need of salvation, and makes it the recipient of grace. - The third (Num 6:26), “Jehovah lift up His face to thee, and set (or give) thee peace” (good, salvation), set forth the blessing of God as a manifestation of power, or a work of power upon man, the end of which is peace (shalom), the sum of all the good which God sets, prepares, or establishes for His people. אל פּנים נשׁא, to lift up the face to any one, is equivalent to looking at him, and does not differ from עינים נשׁא or שׂים (Gen 43:29; Gen 44:21). When affirmed of God, it denotes His providential work upon man. When God looks at a man, He saves him out of his distresses (Psa 4:7; Psa 33:18; Psa 34:16). - In these three blessings most of the fathers and earlier theologians saw an allusion to the mystery of the Trinity, and rested their conclusion, (a) upon the triple repetition of the name Jehovah; (b) upon the ratio praedicati, that Jehovah, by whom the blessing is desired and imparted, is the Father, Son, and Holy Ghost; and (c) upon the distinctorum benedictionis membrorum consideratio, according to which bis trina beneficia are mentioned (cf. Calovii Bibl. illustr. ad h. l.). There is truth in this, though the grounds assigned seem faulty. As the threefold repetition of a word or sentence serves to express the thought as strongly as possible (cf. Jer 7:4; Jer 22:29), the triple blessing expressed in the most unconditional manner the thought, that God would bestow upon His congregation the whole fulness of the blessing enfolded in His Divine Being which was manifested as Jehovah. But not only does the name Jehovah denote God as the absolute Being, who revealed Himself as Father, Son, and Spirit in the historical development of His purpose of salvation for the redemption of fallen man; but the substance of this blessing, which He caused to be pronounced upon His congregation, unfolded the grace of God in the threefold way in which it is communicated to us through the Father, Son, and Spirit.See the admirable elaboration of these points in Luther's exposition of the blessing. Luther refers the first blessing to “bodily life and good.” The blessing, he says, desired for the people “that God would give them prosperity and every good, and also guard and preserve them.” This is carried out still further, in a manner corresponding to his exposition of the first article. The second blessing he refers to “the spiritual nature and the soul,” and observes, “Just as the sun, when it rises and diffuses its rich glory and soft light over all the world, merely lifts up its face upon all the world;...so when God gives His word, He causes His face to shine clearly and joyously upon all minds, and makes them joyful and light, and as it were new hearts and new men. For it brings forgiveness of sins, and shows God as a gracious and merciful Father, who pities and sympathizes with our grief and sorrow. The third also relates to the spiritual nature and the soul, and is a desire for consolation and final victory over the cross, death, the devil, and all the gates of hell, together with the world and the evil desires of the flesh. The desire of this blessing is, that the Lord God will lift up the light of His word upon us, and so keep it over us, that it may shine in our hearts with strength enough to overcome all the opposition of the devil, death, and sin, and all adversity, terror, or despair.”

Num 6:27

This blessing was not to remain merely a pious wish, however, but to be manifested in the people with all the power of a blessing from God. This assurance closes the divine command: “They shall put My name upon the children of Israel, and I will bless them.”

The Law Concerning Nazarites. (b. c. 1490.)

1 And the Lord spake unto Moses, saying, 2 Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the Lord : 3 He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried. 4 All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk. 5 All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the Lord , he shall be holy, and shall let the locks of the hair of his head grow. 6 All the days that he separateth himself unto the Lord he shall come at no dead body. 7 He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the consecration of his God is upon his head. 8 All the days of his separation he is holy unto the Lord . 9 And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. 10 And on the eighth day he shall bring two turtles, or two young pigeons, to the priest, to the door of the tabernacle of the congregation: 11 And the priest shall offer the one for a sin offering, and the other for a burnt offering, and make an atonement for him, for that he sinned by the dead, and shall hallow his head that same day. 12 And he shall consecrate unto the Lord the days of his separation, and shall bring a lamb of the first year for a trespass offering: but the days that were before shall be lost, because his separation was defiled. 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: 14 And he shall offer his offering unto the Lord , one he lamb of the first year without blemish for a burnt offering, and one ewe lamb of the first year without blemish for a sin offering, and one ram without blemish for peace offerings, 15 And a basket of unleavened bread, cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil, and their meat offering, and their drink offerings. 16 And the priest shall bring them before the Lord , and shall offer his sin offering, and his burnt offering: 17 And he shall offer the ram for a sacrifice of peace offerings unto the Lord , with the basket of unleavened bread: the priest shall offer also his meat offering, and his drink offering. 18 And the Nazarite shall shave the head of his separation at the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and put it in the fire which is under the sacrifice of the peace offerings. 19 And the priest shall take the sodden shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazarite, after the hair of his separation is shaven: 20 And the priest shall wave them for a wave offering before the Lord : this is holy for the priest, with the wave breast and heave shoulder: and after that the Nazarite may drink wine. 21 This is the law of the Nazarite who hath vowed, and of his offering unto the Lord for his separation, beside that that his hand shall get: according to the vow which he vowed, so he must do after the law of his separation.

After the law for the discovery and shame of those that by sin had made themselves vile, fitly follows this for the direction and encouragement of those who by their eminent piety and devotion had made themselves honourable, and distinguished themselves from their neighbours. It is very probable that there were those before the making of this law who went under the character of Nazarites, and were celebrated by that title as persons professing greater strictness and zeal in religion than other people; for the vow of a Nazarite is spoken of here as a thing already well known, but the obligation of it is reduced to a greater certainty than hitherto it had been. Joseph is called a Nazarite among his brethren (Gen. xlix. 26), not only because separate from them, but because eminent among them. Observe,

I. The general character of a Nazarite: it is a person separated unto the Lord, v. 2. Some were Nazarites for life, either by divine designation, as Samson (Judg. xiii. 5), and John Baptist (Luke i. 15), or by their parents' vow concerning them, as Samuel, 1 Sam. i. 11. Of these this law speaks not. Others were so for a certain time, and by their own voluntary engagement, and concerning them rules are given by this law. A woman might bind herself with the vow of a Nazarite, under the limitations we find, ch. xxx. 3, where the vow which the woman is supposed to vow unto the Lord seems to be meant especially of this vow. The Nazarites were, 1. Devoted to the Lord during the time of their Nazariteship, and, it is probable, spent much of their time in the study of the law, in acts of devotion, and instructing others. An air of piety was thereby put upon them, and upon their whole conversation. 2. They were separated from common persons and common things. Those that are consecrated to God must not be conformed to this world. They distinguished themselves, not only from others, but from what they themselves were before and after. 3. They separated themselves by vowing a vow. Every Israelite was bound by the divine law to love God with all his heart, but the Nazarites by their own act and deed bound themselves to some religious observances, as fruits and expressions of that love, which other Israelites were not bound to. Some such there were, whose spirits God stirred up to be in their day the ornaments of the church, the standard-bearers of religion, and patterns of piety. It is spoken of as a great favour to their nation that God raised up of their young men for Nazarites, Amos ii. 11. The Nazarites were known in the streets and respected as purer than snow, whiter than milk, Lam. iv. 7. Christ was called in reproach a Nazarene, so were his followers: but he was no Nazarite according to this law; he drank wine, and touched dead bodies, yet in his this type had its accomplishment, for in him all purity and perfection met; and every true Christian is a spiritual Nazarite, separated by vow unto the Lord. We find St. Paul, by the persuasion of his friends, in complaisance to the Jews, submitting to this law of the Nazarites; but at the same time it is declared that the Gentiles should observe no such thing, Acts xxi. 24, 25. It was looked upon as a great honour to a man to be a Nazarite, and therefore if a man speak of it as a punishment, saying for instance, "I will be a Nazarite rather than do so or so," he is (say the Jews) a wicked man; but he that vows unto the Lord in the way of holiness to be a Nazarite, lo, the crown of his God is upon his head.

II. The particular obligations that the Nazarites lay under. That the fancies of superstitious men might not multiply their restraints endlessly, God himself lays down the law for them, and gives them the rule of their profession.

1. They must have nothing to do with the fruit of the vine, v. 3, 4. They must drink no wine nor string drink, nor eat grapes, no, not the kernel nor the husk; they might not so much as eat a raisin. The learned Dr. Lightfoot has a conjecture (Hor. Heb. in Luc. 1. 15), that, as the ceremonial pollutions by leprosy and otherwise represented the sinful state of fallen man, so the institution of the order of Nazarites was designed to represent the pure and perfect state of man in innocency, and that the tree of knowledge, forbidden to Adam, was the vine, and for that reason it was forbidden to the Nazarites, and all the produce of it. Those who gave the Nazarites wine to drink did the tempter's work (Amos ii. 12), persuading them to that forbidden fruit. That it was reckoned a perfection and praise not to drink wine appears from the instance of the Rechabites, Jer. xxxv. 6. They were to drink no wine, (1.) That they might be examples of temperance and mortification. Those that separate themselves to God and to his honour must not gratify the desires of the body, but keep it under and bring it into subjection. Drinking a little wine for the stomach's sake is allowed, to help that, 1 Tim. v. 23. But drinking much wine for the palate's sake, to please that, does by no means become those who profess to walk not after the flesh, but after the Spirit. (2.) That they might be qualified to employ themselves in the service of God. They must not drink, lest they should forget the law (Prov. xxxi. 5), lest they should err through wine, Isa. xxviii. 7. Let all Christians oblige themselves to be very moderate in the use of wine and strong drink; for, if the love of these once gets the mastery of a man, he becomes a very easy prey to Satan. It is observable that because they were to drink no wine (which was the thing mainly intended) they were to eat nothing that came of the vine, to teach us with the utmost care and caution to avoid sin and every thing that borders upon it and leads to it, or may be a temptation to us. Abstain from all appearance of evil, 1 Thess. v. 22.

2. They must not cut their hair, v. 5. They must neither poll their heads nor shave their beards; this was that mark of Samson's Nazariteship which we often read of in his story. Now, (1.) This signified a noble neglect of the body and the ease and ornament of it, which became those who, being separated to God, ought to be wholly taken up with their souls, to secure their peace and beauty. It signified that they had, for the present, renounced all sorts of sensual pleasures and delights, and resolved to live a life of self-denial and mortification. Mephibosheth in sorrow trimmed not his beard, 2 Sam. xix. 24. (2.) Some observe that long hair is spoken of as a badge of subjection (1 Cor. xi. 5, &c.); so that the long hair of the Nazarites denoted their subjection to God, and their putting themselves under his dominion. (3.) By this they were known to all that met them to be Nazarites, and so it commanded respect. It made them look great without art; it was nature's crown to the head, and a testimony for them that they had preserved their purity. For, if they had been defiled, their hair must have been cut, v. 9. See Jer. vii. 29.

3. They must not come near any dead body, v. 6, 7. Others might touch dead bodies, and contracted only a ceremonial pollution by it for some time; some must do it, else the dead must be unburied; but the Nazarites must not do it, upon pain of forfeiting all the honour of their Nazariteship. They must not attend the funeral of any relation, no, not father nor mother, any more than the high priest himself, because the consecration of his God is upon his head. Those that separate themselves to God must learn, (1.) To distinguish themselves, and do more than others. (2.) To keep their consciences pure from dead works, and not to touch the unclean thing. The greater profession of religion we make, and the more eminent we appear, the greater care we must take to avoid all sin, for we have so much the more honour to lose by it. (3.) To moderate their affections even to their near relations, so as not to let their sorrow for the loss of them break in upon their joy in God and submission to his will. See Matt. viii. 21, 22.

4. All the days of their separation they must be holy to the Lord, v. 8. This was the meaning of those external observances, and without this they were of no account. The Nazarites must be devoted to God, employed for him, and their minds intent upon him; they must keep themselves pure in heart and life, and be in every thing conformable to the divine image and will; this is to be holy, this is to be a Nazarite indeed.

III. The provision that was made for the cleansing of a Nazarite, if he happened unavoidably to contract a ceremonial pollution by the touch of a dead body. No penalty is ordered by this law for the wilful breach of the foregoing laws; for it was not supposed that a man who had so much religion as to make that vow could have so little as to break it presumptuously: nor could it be supposed that he should drink wine, or have his hair cut, but by his own fault; but purely by the providence of God, without any fault of his own, he might be near a dead body, and that is the case put (v. 9): If a man die very suddenly by him, he has defiled the head of his consecration. Note, Death sometimes takes men away very suddenly, and without any previous warning. A man might be well and dead in so little a time that the most careful Nazarite could not avoid being polluted by the dead body; so short a step is it sometimes, and so soon taken, from time to eternity. God prepare us for sudden death! In this case, 1. He must be purified from the ceremonial pollution he had contracted, as others must, upon the seventh day, v. 9. Nay, more was required for the purifying of the Nazarite than of any other person that had touched a dead body; he must bring a sin-offering and a burnt-offering, and an atonement must be made for him, v. 10, 11. This teaches us that sins of infirmity, and the faults we are overtaken in by surprise, must be seriously repented of, and that an application must be made of the virtue of Christ's sacrifice to our souls for the forgiveness of them every day, 1 John ii. 1, 2. It teaches us also that, if those who make an eminent profession of religion do any thing to sully the reputation of their profession, more is expected from them than others, for the retrieving both of their peace and of their credit. 2. He must begin the days of his separation again; for all that were past before his pollution, though coming ever so near the period of his time set, were lost, and not reckoned to him, v. 12. This obliged them to be very careful not to defile themselves by the dead, for that was the only thing that made them lose their time, and it teaches us that if a righteous man turn away from his righteousness, and defile himself with dead works, all his righteousness that he has done shall be lost to him, Ezek. xxxiii. 13. It is all lost, all in vain, if he do not persevere, Gal. iii. 4. He must begin again, and do his first works.

IV. The law for the solemn discharge of a Nazarite from his vow, when he had completed the time he fixed to himself. Before the expiration of that term he could not be discharged; before he vowed, it was in his own power, but it was too late after the vow to make enquiry. The Jews say that the time of a Nazarite's vow could not be less than thirty days; and if a man said, "I will be a Nazarite but for two days," yet he was bound for thirty; but it should seem Paul's vow was for only seven days (Acts xxi. 27), or, rather, then he observed the ceremony of finishing that vow of Nazariteship from which, being at a distance from the temple, he had discharged himself some years before at Cenchrea only by the ceremony of cutting his hair, Acts xviii. 18. When the time of the vowed separation was out, he was to be made free, 1. Publicly, at the door of the tabernacle (v. 13), that all might take notice of the finishing of his vow, and none might be offended if they saw him now drink wine, who had so lately refused. 2. It was to be done with sacrifices, v. 14. Lest he should think that by this eminent piece of devotion he had made God a debtor to him, he is appointed, even when he had finished his vow, to bring an offering to God; for, when we have done our utmost in duty to God, still we must own ourselves behind-hand with him. He must bring one of each sort of the instituted offerings. (1.) A burnt-offering, as an acknowledgment of God's sovereign dominion over him and all he had still, notwithstanding his discharge from this particular vow. (2.) A sin-offering. This, though mentioned second (v. 14), yet seems to have been offered first (v. 16), for atonement must be made for our sins before any of our sacrifices can be accepted. And it is very observable that even the Nazarite, who in the eye of men was purer than snow and whiter than milk, yet durst not appear before the holy God without a sin-offering. Though he had fulfilled the vow of his separation without any pollution, yet he must bring a sacrifice for sin; for there is guilt insensibly contracted by the best of men, even in their best works—some good omitted, some ill admitted, which, if we were dealt with in strict justice, would be our ruin, and in consequence of which it is necessary for us to receive the atonement, and plead it as our righteousness before God. (3.) A peace-offering, in thankfulness to God who had enabled him to fulfil his vow, and in supplication to God for grace to preserve him from ever doing any thing unbecoming one that had been once a Nazarite, remembering that, though he was now freed from the bonds of his own vow, he still remained under the bonds of the divine law. (4.) To these were added the meat-offerings and drink-offerings, according to the manner (v. 15, 17), for these always accompanied the burnt-offerings and peace-offerings: and, besides these, a basket of unleavened cakes, and wafers. (5.) Part of the peace-offering, with a cake and wafer, was to be waved for a wave-offering (v. 19, 20); and this was a gratuity to the priest, who had it for his pains, after it had been first presented to God. (6.) Besides all this, he might bring his free-will offerings, such as his hand shall get, v. 21. More than this he might bring, but not less. And, to grace the solemnity, it was common upon this occasion to have their friends to be at charges with them, Acts xxi. 24. Lastly, One ceremony more was appointed, which was like the cancelling of the bond when the condition is performed, and that was the cutting off of his hair, which had been suffered to grow all the time of his being a Nazarite, and burning it in the fire over which the peace-offerings were boiling, v. 18. This intimated that his full performance of his vow was acceptable to God in Christ the great sacrifice, and not otherwise. Learn hence to vow and pay to the Lord our God, for he has no pleasure in fools.

A Form of Benediction Appointed. (b. c. 1490.)

22 And the Lord spake unto Moses, saying, 23 Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, 24 The Lord bless thee, and keep thee: 25 The Lord make his face shine upon thee, and be gracious unto thee: 26 The Lord lift up his countenance upon thee, and give thee peace. 27 And they shall put my name upon the children of Israel; and I will bless them.

Here, I. The priests, among other good offices which they were to do, are appointed solemnly to bless the people in the name of the Lord, v. 23. It was part of their work, Deut. xxi. 5. Hereby God put an honour upon the priests, for the less is blessed of the better; and hereby he gave great comfort and satisfaction to the people, who looked upon the priest as God's mouth to them. Though the priests of himself could do no more than beg a blessing, yet being an intercessor by office, and doing that in his name who commands the blessing, the prayer carried with it a promise, and he pronounced it as one having authority with his hands lifted up and his face towards the people. Now, 1. This was a type of Christ's errand into the world, which was to bless us (Acts iii. 26), as the high priest of our profession. The last thing he did on earth was with uplifted hands to bless his disciples, Num xxiv. 50, 51. The learned bishop Pearson observes it as a tradition of the Jews that the priests blessed the people only at the close of the morning sacrifice, not of the evening sacrifice, to show (says he) that in the last days, the days of the Messiah, which are (as it were) the evening of the world, the benediction of the law should cease, and the blessing of Christ should take place. 2. It was a pattern to gospel ministers, the masters of assemblies, who are in like manner to dismiss their solemn assemblies with a blessing. The same that are God's mouth to his people, to teach and command them, are his mouth likewise to bless them; and those that receive the law shall receive the blessing. The Hebrew doctors warn the people that they say not, "What availeth the blessing of this poor simple priest? "For," say they, "the receiving of the blessing depends, not on the priest, but on the holy blessed God."

II. A form of blessing is here prescribed them. In their other devotions no form was prescribed, but this being God's command concerning benediction, that it might not look like any thing of their own, he puts the very words in their mouths, v. 24-26. Here observe, 1. That the blessing is commanded upon each particular person: The Lord bless thee. They must each of them prepare themselves to receive the blessing, and then they should find enough in it to make them every man happy. Blessed shalt thou be, Deut. xxviii. 3. If we take the law to ourselves, we may take the blessing to ourselves, as if our names were inserted. 2. That the name Jehovah is three times repeated in it, and (as the critics observe) each with a different accent in the original; the Jews themselves think there is some mystery in this, and we know what it is, the New Testament having explained it, which directs us to expect the blessing from the grace of our Lord Jesus Christ, the love of the Father, and the communion of the Holy Ghost, each of which persons is Jehovah, and yet they are "not three Lords, but one Lord," 2 Cor. xiii. 14. 3. That the favour of God is all in all in this blessing, for that is the fountain of all good. (1.) 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. (2.) 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 cause thee to know that he loves thee." We cannot but be happy if we have God's love; and we cannot but be easy if we know that we have it. (3.) 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 favour and his acceptance of us, this will put gladness into the heart, Ps. iv. 7, 8. 4. That the fruits of this favour conveyed by this blessing are protection, pardon, and peace. (1.) Protection from evil, v. 24. The Lord keep thee, for it is he that keeps Israel, and neither slumbers nor sleeps (Ps. cxxi. 4), and all believers are kept by the power of God. (2.) Pardon of sin, v. 25. The Lord be gracious, or merciful, unto thee. (3.) Peace (v. 26), including all that good which goes to make up a complete happiness.

III. God here promises to ratify and confirm the blessing: They shall put my name upon the children of Israel, v. 27. God gives them leave to make use of his name in blessing the people, and to bless them as his people, called by his name. This included all the blessings they could pronounce upon them, to mark them for God's peculiar, the people of his choice and love. God's name upon them was their honour, their comfort, their safety, their plea. We are called by thy name, leave us not. It is added, and I will bless them. Note, A divine blessing goes along with divine institutions, and puts virtue and efficacy into them. What Christ says of the peace is true of the blessing, "Peace to this congregation," if the sons of peace and heirs of blessing be there, the peace, the blessing, shall rest upon them, Luke x. 5, 6. For in every place where God records his name he will meet his people and bless them.

CHAP. VI.

ANd Iehovah spake unto Moses, saying; Speake unto the sonnes of Israel, and say unto them: A man or woman, when he shall separate, to vow a vow of a Nazarite, to separate himselfe unto Iehovah: He shall separate himselfe from wine & strong drinke; he shall not drinke vineger of wine, or vineger of strong drinke; neither shall he drinke any liquor of grapes, nor eat grapes moist or dried. All the dayes of his Nazariteship, he shall not eat of any thing that is made of the wine vinetree, from the kernels, even to the huske. All the dayes of the vow of his Nazariteship, the rasour shall not passe upon his head; untill the dayes be fulfilled, which he separateth himselfe unto Iehovah, he shall be holy, letting the [illegible: 1 letter]o[illegible: 1 letter]ks grow, the haire of his head. All the dayes that hee separateth himselfe unto Iehovah, he shall not come at a dead soule. For his father, or for his mother; for his brother, or for his sister; he shall not make himselfe uncleane for them, when they die: for the Nazariteship of his God, is upon his head. All the dayes of his Nazariteship, he shall bee holy unto Iehovah. And if the dead dieth by him, unawares suddenly, and he hath defiled the head of his Nazariteship, then hee shall shave his head, in the day of his cleansing, in the seventh day shall he shave it. And in the eighth day he shall bring two turtles, or two young pigeons, to the Priest, to the doore of the Tent of the congregation. And the Priest shal do the one for a Sin offring, & the other for a Burnt offering, and shall make atonement for him, for that he sinned by a soule; and he shall sanctifie his head in that day. And he shall separate unto Iehovah, the daies of his Nazariteship, and shall bring a lambe of his first yeere, for a Trespasse offering: and the former dayes shall fall, because his Nazariteship was defiled.

And this is the Law of the Nazarite: in the day, when the dayes of his Nazariteship are fulfilled, he shall bring him to the doore of the Tent of the congregation. And hee shall offer his oblation unto Iehovah, one he lambe of his first yeere, perfect for a Burnt offering: and one she lambe of her first yeere, perfect, for a Sinne offering: and one ramme perfect, for Peace offrings. And a basket of unleavened cakes, cakes of fine flowre mingled with oyle, and wafers of unleavened cakes, anointed with oile: and their Meat offering, and their drinke offerings. And the priest shall bring them neere before Iehovah, and shall make his Sin offering, and his Burnt offering. And the ramme, hee shall make a sacrifice of Peace offerings, unto Iehovah; with the basket of unleavened cakes: and the Priest shall make his Meat offring and his drinke offring. And the Nazarite shall shave, at the doore of the Te[illegible: 1 letter]t of the congregation, the head of his Nazariteship: and he shall take the haire of the head of his Nazariteship, and put it on the fire, which is under the sacrifice of Peace offrings. And the priest shall take the sodden shoulder of the ramme, and one unleavened cake, out of the basket, and one unleavened wafer, and shall put them on the palmes of the hands of the Nazarite, after he hath shaved himselfe of his Nazariteship. And the priest shall wave them for a wave offring before Iehovah; it is holy, for the priest, with the wave brest, and with the heave shoulder: and after the Nazarite may drinke wine. This is the Law of the Nazarite, who shall vow his oblation unto Iehovah, for his Nazariteship, besides that, that his hand shall attaine: according to his vow, which he shall have vowed, so shall he doe, according to the law of his Nazariteship.

And Iehovah spake unto Moses, saying; [illegible: 2 words] Speake unto Aaron, and unto his s[illegible: 1 span]es, saying; Thus shall yee blesse the sonnes o[illegible: 1 letter] Israel: saying unto them;

Iehovah blesse thee, and keepe thee. [illegible: 2 words]

Iehovah make his face shine vpon thee, and be gracious unto thee.

Iehovah lift up his face upon thee, and giue unto thee peace.

And they shall put my name upon the sonnes of Israel: and I will blesse them.

Annotations. WHen he shall separate] to wit, himselfe. This word separate, signifieth to exempt, after a speciall and maruellous manner, from common estate, as is noted on Levit. 27. 2. The Greeke translateth it, Who so shall greatly [illegible: 1 span]. The Lord having before given order for the pu[illegible: 1 span] tion of the Campe of Israel, in ne[illegible: 1 span] duties and things commanded, doth the like here for voluntarie service, which he would accept [illegible: 1 word] their hands. And this Law for abstinence from wine and strong drinke, is set next the Law for the d[illegible: 3 letters] led or suspected woman; because by drinking such things, people doe often fall into [illegible: 1 word], Gen. 19. 32.—35. as it is said, Look[illegible: 1 letter] not up[illegible: 2 letters] the wine when it is red, &c. thi[illegible: 1 letter]e eyes will behold [illegible: 1 span] women, Prov. 23. 31. 33. But by abstaining there-from, the body and minde may be kept [illegible: 1 word] and pure. [illegible: 1 span] vow] which is a religious [illegible: 1 span] made unto God: see the annotations on Lev. 27. 2. And whereas he spake of man or woman, it is to be understood of such as are free, and in their owne power; for they that were under the power of an other, their superiour might disanull their vow if he would, by the Law in Num. 3[illegible: 1 letter]. 4, &c. So in this speciall vow, as the Hebrew canons say, The father (of a child) or the husband (of a wife) may disanull the Naziriteship of his wife, if he will, as in other vowes. Maimony in Misn. tom. 3. in Nazi [illegible: 2 letters]th, chap. 2. sect. 17. a Nazirite] this name wee retaine of the Hebrew Nazir; (whom the Greeke sometime calleth Naz[illegible: 1 letter]raios after the Hebrew, Iudg. 13. 5. sometime expoundeth S[illegible: 2 letters]ct[illegible: 1 letter] fied or Consecrated, Amos 2▪ 12.) and Nazir by interpretation is one Separated or exempt unto some speciall sanctitie, or dignitie, as Ioseph is called a Nazirite, or, separated, Gen 49. 26. D[illegible: 1 letter]ut. 33. 16. and Nezer is used for a Crowne: see Exod. 29. 6. And whereas our Saviour Christ is called a Nazarene, Matth. 2. 23. it was not of this name Nazi[illegible: 1 letter], no[illegible: 1 letter] of this vow, (for he both dranke wine, and was polluted by the dead, Luk. 7. 33, 34. and 8. 49▪54. which the Nazirites might not doe:) but because he was Ne[illegible: 2 letters]er the Branch out of the roots of Iesse, Esa[illegible: 1 letter]. 11. 1. and was brought up in the citie Nazareth (or N[illegible: 1 letter]tsrath) Mat. 2 23▪ therefore he was called a Natsarene, or (according to the Greek pronunciation) a Naz[illegible: 1 span]: which title the Evangelists give him sundry waies, Nazarenes the Nazaren, Mar. 16. 6. Nazar[illegible: 1 letter]ios the Naz[illegible: 1 letter]raean, Ma[illegible: 1 letter]. 2. 23. and 26. 71. Nazorai[illegible: 1 letter]s, the Nazoraean, Act. 2. 22. and 6. 14. and Iesus of Nazaret, Act. 10. [illegible: 1 letter]8 all which differ from Naz[illegible: 1 letter]raios, the word by which the Greeks sometime expresse the N[illegible: 1 letter]zir or Nazirite, mentioned in this Law. Not withstanding though Christ was no Nazirite according to this carnall commandement (as the Apostle speaketh of the Priesthood, Heb. 7. 16.) yet the truth of this type was fulfilled in him, by the spirit of Sanctification, and after the power of an endlesse life. to separate himselfe] or, to make himselfe a Nazirite; for thereof here it hath the name, and differeth from the word separate used before, which was more generall. The Greeke translateth to sanctifie (or purifie himselfe: which word the Holy Ghost useth in Act. 21. 24. sanctifie (or purifie) thy selfe [illegible: 1 letter]ith them, that is, be a Naziri[illegible: 1 letter]e with them. Nazi [illegible: 1 span]es were some appointed of God, as Samson, [illegible: 3 letters]g. 13. 5. and [illegible: 1 letter]ohn the Baptist, Luke 1. 15. some by men; and they were either Nazirites all the daies of their life, as was Samuel, 1 Sam. 1. 11. or but for certaine daies, as the lawes here giuen by Moses, shew. And for the vow of a N[illegible: 1 letter]zirite, the Hebrews have these rules: He that saith, I will not depart [illegible: 1 word] of this world untill I be a N[illegible: 1 letter]zirite; he is to be a Nazirite out of hand, l[illegible: 1 letter]st [illegible: 1 letter]e die presently: and if he de[illegible: 1 letter]er his N[illegible: 1 span]ship, he transgresseth against (this l[illegible: 1 letter]w i[illegible: 1 letter] D[illegible: 1 span] 2[illegible: 1 letter]. 21.) Thou shalt not delay to pay it. When a man hath p[illegible: 1 letter]rp[illegible: 1 letter]sed in his heart, and utte [illegible: 2 letters]d with his [illegible: 1 word], w[illegible: 1 letter]rds which carry this sense that [illegible: 1 word] will [illegible: 1 word] a N[illegible: 1 letter]zirite; though they carry this sense a far [illegible: 1 letter]ff ([illegible: 2 letters]t pl[illegible: 1 letter]i[illegible: 1 letter]ly) he is a Nazirite. He that [illegible: 1 word], loe I will be a Nazirite from the kernels of grapes onely, or from the [illegible: 1 letter]usks onely; or a Nazirite from shaving, or from uncleannesse onely; he is a full Nazirite; and all the particular (r[illegible: 2 letters]es) of Naziriteship are upon him; ye[illegible: 1 letter] though it was not in his heart to separate himselfe but from that thing onely; forasmuch [illegible: 1 word] he hath sp[illegible: 1 letter]ken that he [illegible: 1 letter]ill separate from that which is forbidden the Nazirites, he is a full Naz[illegible: 1 letter]rit. If they fill him a cup of wine, and give it him to drinke, and he say. I am a Nazirite from it; he is a full Nazirit[illegible: 1 letter]. But if he have a grieved [illegible: 2 letters]ule, or [illegible: 1 word], and they requ[illegible: 1 letter]st him to drinke th[illegible: 1 letter]t he may forg[illegible: 1 letter]t his sorrow, and he say, I am a Nazirite from it; th[illegible: 1 letter]n that [illegible: 1 letter]up onely is [illegible: 1 span] lawfull unto him, and he is no Nazirite; for there was no further [illegible: 1 word] than that he would [illegible: 2 letters]t drinke this cup. He that saith, I will be a N[illegible: 1 letter]zirite, upon condition that I will drinke wine, or [illegible: 1 word] p[illegible: 1 letter]lluted by the dead, or sh[illegible: 1 letter]ve my haire; lo[illegible: 1 letter] he is a Nazirite, and is forbidden th[illegible: 1 letter]se all; because he conditioneth against that which is written in the Law, and who so[illegible: 1 letter]ō ditioneth against that which is written in the Law, his c[illegible: 1 span]ion is fr[illegible: 1 letter]strate. He [illegible: 1 word] saith, I will be a Nazirite when I [illegible: 1 letter]ave a s[illegible: 1 letter]n; when [illegible: 1 span] is borne unto him, he is a Nazirite. H[illegible: 1 letter] that v[illegible: 1 span]th Nazirit[illegible: 1 letter]ship in ignorance▪ or by [illegible: 1 word], &c. [illegible: 1 span]ree, as f[illegible: 1 letter]r other vowes. But [illegible: 1 letter]e that is [illegible: 1 span] brought to vow N[illegible: 1 span]p [illegible: 1 span]. If a [illegible: 1 span] to his [illegible: 2 words], [illegible: 1 word] [illegible: 1 span] sonne be [illegible: 1 word]; th[illegible: 1 span] is bound to direct him [illegible: 1 word] all [illegible: 1 span] ziriteship: if the [illegible: 1 word] [illegible: 1 span] N[illegible: 1 letter]zirit[illegible: 1 letter]. M[illegible: 1 letter]imo[illegible: 1 letter]y in N[illegible: 1 letter]ziru[illegible: 1 letter]h, [illegible: 1 span] ch. 2. sect. 1. 3. 14 [illegible: 1 span] [illegible: 1 span]ly unto him, as [illegible: 2 letters]s. 8 in C[illegible: 1 letter]aldee, [illegible: 1 span]; and I[illegible: 1 letter]nathan explaineth it, to the name of[illegible: 1 span] This sheweth the end and use of these vowes to be religious, for the strengthning of faith, [illegible: 1 letter]nd [illegible: 1 span] of vertue, and for honour and thank[illegible: 1 span] God, after men have obtained his blessings, as 1 Sam. 1. 11. 27. 28 Wherefore it was a favour of God unto his people, when he raised up such among them, whereby they might be i[illegible: 1 letter]ci[illegible: 1 letter]ed unto holinesse of life; as he saith, I r[illegible: 1 span]sed up of your sons for Prophe[illegible: 1 letter]s▪ a[illegible: 1 letter]d of your young m[illegible: 1 letter]n for Nazirites, Amos 2. 11. Hereupon the Hebrews teach; He that saith, Loc I will [illegible: 1 span] Nazi[illegible: 1 span] I doe so or so; or, if I doe it not, and the li[illegible: 1 span]; [illegible: 1 letter]e is a wicked man, and such Naz[illegible: 1 span]iteship is [illegible: 1 span] m[illegible: 1 letter]ns. But [illegible: 1 letter]e that voweth to the Lord by way of holinesse, is honest and commendable; and of him it is said, (in Num. 6. 7.) the Crowne of his God is upon his head▪ and the Scripture compareth him with a Prop[illegible: 1 span], [illegible: 1 word]. 2. 11. M[illegible: 1 span]. in Nazir[illegible: 1 span]h, ch. 10. sect. 14. It appeareth by 1 Macca[illegible: 1 letter]. 3. 49. that in publike calamities they used to make and keepe this vow more specially; for there, when they warr[illegible: 1 letter]d against An[illegible: 1 letter]iochus, they stirred up the Nazirites, who had accomplished their daies. Vers. [illegible: 1 word]. s[illegible: 1 letter]parate from wine] or, be a Nazirite, (in Greeke [illegible: 1 span]) from w[illegible: 1 letter]ne, that is, abstaine from drinking i[illegible: 1 letter]. God giveth order for the Nazirites diet, to abstaine from all fruit of the vine tree; [illegible: 1 letter]o[illegible: 1 letter] their habit, to abstaine from cu[illegible: 1 span]g their haire, and for their conve[illegible: 1 letter]sing with others, That they abstaine from all pollution by the dead, vers. 5, 6. All which figured out mortification, as in the particulars shall appeare. and strong drinke] in Hebrew, Shecar, so called for that it causeth drunkennesse; and hereof the Greeke borroweth the name Sikera; but the Chaldee expoundeth it, old wine, saying, From wine new and old he shall separate himselfe: and in Psal. 69. 13: the Greek calleth Shecar wine: but the Holy Ghost in Luk. 1. 15. keepeth the name Sikera. And it generally comprehendeth all strong drinke made of any fruit: howbeit the Hebrews restraine it here to such onely as is made of the fruit of the vine, saying, Three sorts of things are forbidden the Nazirite; pollution, and shaving, and the fruit of the vine: but strong drinke made of Dates, or such like, is lawfull for the Nazirite; and the strong drinke which is forbidden him by the Law, is strong drinke made with mixture of wine. Maim. in Nezir. chap. 5. sect. 1. But this restraint may be their owne tradition. By this prohibition, God taught the Nazirites sanctification in mortifying the lufts of the flesh; for the drinking of these indangereth men to forget the law of God, Prov. 31. 45. to mock, and to rage, Prov. 20. 1. they take away the heart, Hos. 4. 11. the Priest and the Prophet erred through these in vision, and stumbled in judgment, Esai. 28. 7. Therefore Daniel in his mourning drank no wine, Dan. 10. 3. Iohn Baptist the Nazirite dranke no wine, and is therefore counted a mourner, Luk. 7. 32, 33. & the Nazirites by this abstinence were taught, in stead of wine, to be filled with the Spirit, Eph. 5. 18. and with the love of the Lord, which is better than wine, Song 1. 2. Vineger of strong drinke] in Chaldee, vineger of old wine. liquor] or moisture, the Greeke translateth, whatsoever things are wrought (or made) of the grape, tho mixed with water, or other drinke; for generally any thing that commeth of the vine, is forbidden, as the Angell explaineth this law in Iudg. 13. 14. which notwithstanding the Hebrew doctors do restraine to that which commeth of the fruit of the vine only, holding the juice of the leaves, or the like to be lawfull. And further they say, if a little wine be mingled with hony, or the like, so that there be no taste of the wine, that is lawfull for the Nazirite to drinke. Yet for the things here expressed, as wine, grapes ripe or unripe, greene or drie, huske or kernell, whosoever did eat any one of them presumptuously, was to be beaten by the Magistrate. Maim. in Nezir. c. 5. s. 2. 6. 8. Vers. 4. of his Naziriteship] or of his separation, consecration, meaning the vow thereof, as vers. 5. so the Greeke here translateth of his vow. made of the wine vine-tree] that is, any of the fruit thereof: for a tree is said to make fruit, when it yeeldeth or bringeth it forth, as in Gen. 1. 11. therefore in Iudg. 13. 14. it is explained, that commeth of (or proccedeth from) the wine vine-tree: and the word wine is added to the vine, onely here and in that place, to signifie that wine, or the fruit of the vine (which cheereth God and man, Iudg. 9. 13.) is in speciall manner forbidden the Nazirite, for the mysterie before touched. And by Iudg. 13. it appeareth, that such as God sanctified to be Nazirites from the wombe, their mothers also (whiles they went with child of them) were to abstaine from these things; because by the mothers meat the child is nourished. So it figured a full and whole renunciation of worldly pleasures, even from the time of our new birth, untill the accomplishment of our sanctification. from the kernel[illegible: 1 letter]] that is, either kernels or huske of the grape; which though they have not such force as the liquor to affect the minde, yet God here forbiddeth, to teach an exact care to avoid evill, and danger, occasion, provocation, yea or appearance of evill, as 1 The[illegible: 1 letter]. 5. 22. as we are also to hate not onely pollution or the flesh, but even the garment spotted by the first, Iude v. 23. not Idols onely, but also their [illegible: 1 span] rings and ornaments, Esai. 30. 22. And for this, the Hebrews say, that All things forbidden of the [illegible: 1 word] are equall one with another: so that if he put greene grapes with dry, or with unripe grapes, and [illegible: 1 word] kernels and husks, and eat of this mixture but so much as an olive, he is to be beaten. Likewise if he drinke a quarter (of a Log) of the mixture of [illegible: 1 word] with vineger, he is beaten. If he eat the like quantitie but of the husks, which are the outward [illegible: 1 word], or of the kernels which are the seeds within, he is beaten. Maim. in Nezir. ca. 5. s. 3. 2. Moreover they teach, that it is unlawfull for a Nazirite to stand in the company of them that drinke wine, but he is to keepe himselfe far away, for there is a stumbling block before him: our wise men have said, he should not come neere a vineyard. Ibidem ca. 5. sect. 10. As the Nazirites were to abstaine from all that commeth of the vine, so from eating any uncleane thing. Iudg. 13. 4. 14. which also was a signe of their sanctification: see Levit. 11. Vers. 5. of his Naziriteship] or separation; in Greeke, of his sanctimonie (or puritie.) [illegible: 1 word] passe] in Greeke, not come upon his head; that is, he shall not cut his haire. The Naz[illegible: 1 span] that shaveth his head, is to be beaten; whether [illegible: 1 span] with rasour or with sizers; likewise if he pinche [illegible: 1 word] his haire with his hand, he is to be beaten. M[illegible: 1 span] Neziruth, c. 5. sect. 11. till the daies be [illegible: 1 word] The Scripture setteth no number of daies how long a man shall be a Nazirite; but as he vow[illegible: 1 span] was he to performe. Howbeit the Hebrew doctors write, A Naziriteship absolutely is [illegible: 1 word] daies: as he that saith, I will be a Nazirite, he [illegible: 1 word] one not lesse than thirty daies; and though he say, I will be a Nazirite with a very great Naziriteship he is one but thirty daies, because he expressed no time. If he expresse a time lesse than thirty; as if be say, I will be a Nazirite one day, or ten, or twenty daies; yet is he a Nazirite thirty daies: for there is no Naziriteship lesse than thirty daies. This thing we [illegible: 1 word] by tradition. If he expresse a time more than [illegible: 1 word] daies, as 31. or 40. or 100. daies, or 100. [illegible: 1 word] then he is to be a Nazirite according to the [illegible: 1 word] which he expressed, neither lesse nor more. If he [illegible: 1 word] I will be a Nazirite for an houre, he is to be a Nazirite thirty daies. If he say, I will be a Nazirite thirty daies and an houre, he is to be a Nazirite thirty one daies; for there are no houres determined. He that saith, I will be a Nazirite two Naziriteships, or [illegible: 1 word] he is to be a Nazirite according to the number which he hath mentioned; every Naziriteship of them shall be 30 dayes. And at the end of every 30 dayes, hee is to shave his haire, and bring his offrings, and begin to count for his second Naziriteship; though hee have spoken of 100 thousand Naziriteships: though it be unpossible he should live so long, he is to count one after another untill he dye, or untill hee have accomplished the number of his Naziriteships. He that saith, I will be a Nazirite for ever, or all dayes of my life; he is a Nazirite for ever. If he say, I wil be a Nazirite 1000 yeeres: he is a Nazirite for the time determined, although it is unpossible for a man to live 1000 yeares. And what differeth a Nazirite for ever, from a Nazirite for a determined time? A Nazirite for a determined time, may not shave his haire, till the end of the dayes of his separation, Num. 6. 5. But a Nazirite for ever, if his haire be too heavy for him, may lighten it with a rasor at every twelve-months end, and bring three beasts for his oblation, when he shaveth himselfe: as it is written of Absalom, (2 Sam. 14. 26.) at every yeares end he polled, &c. And Absalom was a Nazirite for ever; as we have been taught by tradition. Samson was not a full Nazirite: for he vowed not to be a Nazirite, but the Angell separated him from uncleannesse. And what was required of him? He might not drinke wine, nor shave his head; but he might be polluted by the dead; this also wee have by tradition. Therefore he that saith, I will be a Nazirite like Samson, he is to be a Nazirite from polling his head, and from wine, for ever; but may be defiled by the dead, Maimony in Neziruth ch. 3. And Thalmud Bab. in Nazer, ch. 1. He that saith, I will be a Nazirite one day before my death, it is unlawfull for him to drinke wine, or to defile himselfe or to shave his head, for ever, Maim. ibidem. chap. 4. sect. 10. the locks] or, the haire, as after is explained by another word of like signification. The haire is an ornament and a covering by nature: and as by washing of garments, the cleansing from impuritie was shadowed, Exod. 19. 10. so by keeping them white and cleane, the continuance of sanctification is signified, Revel. 3. 4. & 7. 14. 15. &. 19. 8. Such was the keeping of the head from the rasort for when the Nazirite (v. 9.) or the Leper (Levit. 14. 8. 9.) was cleansed from impuritie, their haire was shaven off: so the keeping it from shaving, signified, that they had kept themselves from uncleannesse. Therefore when the Lord would figure out the rejection of Israel, as being vnclean before him, hee did it by this signe of cutting off the [illegible: 1 word] with a rasor, Esai. 7. 20. Ezek. 5 1.—10. The growing of the haire signified also the growing of the graces of Gods Spirit in them, as in Samson; who with the losse of his haire, lost also the power of God and as his haire grew againe, so his strength in God renued, Iudg. 13. 25. &. 14. 19. &. 16. 17. 19 20. 22. 28. This strength came not by the growth of the haire, (for long haire rather weakneth the body than strengthneth it naturally,) but by the Lord, who sanctifieth to his people outward signes, whereunto himselfe onely addeth grace: as he sanctified the waters of Iordan to wash away Naamans leprosie, which of themselves had no such esticacie, 2 King. 5. 10. 14. Moreover, as the womans long haire, is noted as a signe of her husbands power over her, and her subjection unto him, 1 Cor. 11. 5.—10. so the Nazirites haire might be the like signe of their subjection to the Lord, under whose power they had by this vow, inspectall manner committed themselves for further sanctification in his sight. Vers. 6. at a dead soule] that is, a dead person, whereby he should be defiled: the soule is often used for the whole man, liuing or dead, see Lev. 19. 28. & 21. 1. and so Ionathan in his Thargum here explaineth it, at the sonne of man that is dead. Thus the soule is put for the bodie, for at death the soule departeth, Gen. 35. 18. and by the Hebrew Canons, the dead d[illegible: 1 letter]fileth not, untill his soule be departed; Maimony in Tumoth meth. ch. 1. sect. 15. Of pollution by the dead, see Numb. 19. 11. &c. This refraining from the dead, (in whom the image as it were of Gods curse for sinne, was to be seene, for the wages of sinne is death, Rom. 6. 23.) figured our abstaining from sinfull and dead works, and such as live in them, (which are dead while they are alive, 1 Tim. 5. 6.) that we may keepe our selves unspotted of the world, I am. 1. 27. Vers. 7. not make himselfe uncleane] or, as the Greeke translateth, not be defiled for them; namely in touching, mourning for, or burying them. For this, as for the former, the Nazirite if hee did it presumptuously, was to be beaten by the Magistrate, Maim. in Nazir. ch. 5. sect. 15. &c. This also taught them to moderate their affections and sorrow, for their earthly parents, that they might be holy unto their father which is in heauen. Here the Hebrews have their traditionall exceptions, saying, It is lawfull for a Nazirite to leave the pollution by the dead which is commanded, as if walking by the way, he light upon a dead body, and there is none there to bury him, then is he to desile himselfe for him, and to bury him. If two Nazirites light upon a dead, the one a Nazirite for 30 dayes, the other for an hundred; he that is a Nazirite for 30 dayes shall make himselfe uncleane, (and the other not.) The like they say, for shaving his head, that it is lawfull for him, if it be a shaving commanded; as, if a Nazirite prove a Loper, and be healed of his leprosie within the dayes of his Naziriteship, he is to shave off all his haire, for the shaving of him is commanded in Levit. 14. 8. And wheresoever thou findest a commandment to doe a thing, and a prohibition from doing it, if a man can keepe them both, he doth well; and if not, the commandment is to be done, and the prohibition is to be let passe. Maimony in Neziruth, chapt. 7. sect. 11. 12. 14. 15. and Thalmud in Nazir. chap. 7. the Naziriteship] or the separation, Hebr. Nezer, in Greeke, the vow; in Chaldee, the crowne of his God, (as the word Nezer here used, is else-where[illegible: 2 letters] crowne, Levit. 21. 12.) This is the reason why hee must mortifie his affections, and rather follow his vow in honouring the Lord, than to follow naturall dutie in honouring his dead parents. So unto him that would have had leave to bury his father, Christ said, Follow mee, and let the dead bury their dead, Mat. 8. 21. 22. And here we may compare the Nazirites with the high Priests, for sanctimonie. The Priests might drinke no wine, or strong drinke, when they went to minister before the Lord, Levit. 10. 9. so the Nazirite might drinke no wine, or strong drinke, whiles he was separated to be holy to the Lord. The high Priest might not goe in to any dead body, nor defile himselfe for his father or for his mother, Lev. 21. 10, 11. so neither might the Nazirite. The high Priest had on his head the Nezer (or crowne) of the anointing oyle of his God, Levit. 21. 12. the Nazirite here hath the Nezer (or crowne) of his God, upon his head. These both of them in their office and sanctimonie were types of Christ, on whose head, his Nezer (or crowne) was to flourish, as is promised in Psalm. 132. 18. And Christians, made Kings and Priests unto God, Rev. 1. 6. have on their heads crownes of gold, Rev. 4. 4. Vers. 8. holy] [illegible: 1 letter]hus God, besides the former outward observations, requireth inward and spirituall holinesse; without which all the other were but vanitie. Vers 9 unawares] or, on a sodaine, which is by another word after repeated, to shew that whatsoever sudden unexpected death it were, he was thereby defiled. And here is the second part of the Nazirites Law, when his sanctimonie begun, should be by uncleannesse nullified and fall; till by sacrifice he was reconciled unto God, and began a new through his grace in Christ. and he hath defiled] or, then he hath defiled, &c. and shall shave his head. so the Greeke explaineth it, defiled shall be the head of his vow, and hee shall shave, &c. Because all the dayes of his Naziriteship he should bee pure from pollution by the dead. shave his head] this sh[illegible: 1 letter]ving was to cleanse him from pollution; and differeth from the shaving, when he had fulfilled his vow, verse 18. which was to be at the doore of the Sanctuarie; & the haire burned there. When the Nazirite shaveth himselfe for his uncleannes, [illegible: 1 letter]e need not shave him at the doore of the Sanctuary, nor cast his haire into the fire. But whether hee be shaved without or within the Sanctuary, his haire is unlawfull to be put to any use, but must be buried, saith Maimony in Nezir. chap. 6. sect. 14. This had like mystery, as the shaving of the Leper when he was cleansed, in Levit. 14. and signified the renouncing of his owne righteousnesse by the works of the Law, as being defiled by sinne: compare Phil. 3. 8. 9. the seventh day] which was the day when all defiled by the dead, were cleane, being sprinkled with the holy water, Numb. 19. 11. 12. Verse 10. two turtles] This accordeth with the Law, for making atonement for such as had uncleane issues, when they were cleansed, Levit. 15. 14. &c. see the annotations there. The Hebrewes say, When a Nazirite is defiled with any uncleannesse, for which he is to shave himself, one is to sprinkle upon him on the third day, & on the seventh day, (Nū. 19. 12.) and he is to shave off the haire of his head, in the seventh day, and to wash in the seventh day, after he is sprinkled, as do all that are defiled by the dead, (Num. 19. 19.) and when his sun is set, he shall bring his offerings on the eight day, and they are two turtles, or two yong daves, &c. Ma[illegible: 1 letter]m. in Nezir. ch. 6. sect. 11. Verse 11. shall doe] or, make ready, that is, [illegible: 1 word] unto God: as that which is said in 1 Chron. 21. [illegible: 1 word]. let my lord the King doe; is by an other Prophet explained, let my lord the King take [illegible: 3 words] 2 Sam. 24. 22. If a Nazirite be uncleane [illegible: 1 word] uncleannesses, he bringeth for them but one [illegible: 1 word] to wit, if he be uncleane the secon[illegible: 1 letter] time, before [illegible: 1 word] bring his oblations for the first uncleannes; [illegible: 2 words] he delay many dayes after his cleansing before he bring his sin-offring, & is defiled in these dayes, he br[illegible: 1 span] but one oblation. But if he be uncleane, and then [illegible: 1 word] sed, and have brought his sin-offering, and is [illegible: 1 word] the second time after that he hath brought his sinoffering, although he hath not as yet brought his [illegible: 1 word] passe-offering, and his burnt-offering, hee is [illegible: 1 word] to bring other oblations. Maimony in Nezirath, chap. 6. sect. 15. he sinned by a soule] in Ch[illegible: 1 letter]ldet, by the dead: that is, for that he missed of his sanctification or Naziriteship, having beene polluted by the dead. So sinning is used for missing of the thing aimed at or intended, Iudg. 20. 16. This caught [illegible: 1 word] contagion of sinne, which a man unawares and inevitably often falleth into, (for in many things we offend all, Iam. 3. 2.) for which, when we know that we have sinned, we are to make confession unto God, and by faith to apprehend the sacrifice o[illegible: 1 letter] Christ, whereby atonement is made for us, 1 Ioh. 2. 1, 2. sanctifie his head] that is, the head of his Naziriteship, as vers. 9. by beginning anew, the dayes of his vow of Naziriteship, during wch, the hair[illegible: 1 letter] o[illegible: 1 letter] his head must grow, and he keep himselfe from uncleannesse. So Sol. Iarchi here explaineth it; sanctifie his head, to beginne againe the count of his Naziriteship. And the verse following confirmeth [illegible: 1 word]. [illegible: 1 word]. Verse 12. shall separate] to wit, as a Nazirite, [illegible: 1 letter]or so the Hebrew word meaneth, which the Greeke translateth sanctific. Hereby God taught, that as he hath given Christ to be an atonement for our sinnes, so when we are cleansed by faith in him, wee must not continue in sinne, that [illegible: 1 word] may abound, but endevour anew to fulfill [illegible: 1 word] vow, and walke in newnesse of life, and yeeld our-selves unto God, as those that are alive from [illegible: 1 word] dead, Rom. 6. 1. 4 13. And as by sacrifices [illegible: 1 word] ring Christ, the Nazirite was cleansed from his former uncleannesse, so by a trespasse-offering, which also figured Christ, hee was prepared [illegible: 1 word] the observation of his vow renewed; because all grace and abilitie to doe good, is of God, obtained by Christ Iesus our Lord, Iames 1. 17. Iohn 15. 5. the dayes of his Naz[illegible: 1 span] [illegible: 1 word]] in Greeke, all the dayes of his vow; that is, so many dayes as he had vowed at the first. And wh[illegible: 2 letters] beginneth hee to reckon? From the time that hee bringeth his sin-offering: but his burnt-offering and his trespasse-offering binder him not from [illegible: 1 word] ning [if they be not brought.] Ma[illegible: 1 letter]m. in [illegible: 1 word] chap. 6. sect. 12. of his first yeare] Hebr[illegible: 1 span] [illegible: 1 word] of his yeare, so in verse 14. of which phrase, see the notes on Gen. 5. 32. Exod. 12. 5. and of the [illegible: 1 word] passe-offering, see Levit. 5. shall [illegible: 1 word]] that [illegible: 1 word] shall bee lost and counted as none; as the Greeke translateth, shall bee uncounted, or not [illegible: 1 word] ▪ in Chaldee, frustrate. Thus one little pollution unawares, nullifieth many dayes puritie; for the Law requireth perfect observation, and curseth him that continueth not in doing all things commanded, Deut. 27. 26. Galat. 3. 10. and whosoever shall keepe the whole Law, and yet fayleth in one point, he is guiltie of all, I am. 2. 10. And here this nullitie of the former dayes is added onely to the third dutie of the Nazirite, that he should not defile himselfe by the dead; and not to either of the former two, which might seeme to be greater. Of this the Hebrewes have these observations. A Nazirite that drinketh wine, or eatch that which commeth of the vine, though many dayes, he destroyeth not (or frustrateth not) the dayes of his Naziriteship, no not one day. And so if he shall shave off a little haire of his head, or either ignorantly or presumptuaously shave all his head, &c. he frustrateth (but) 30 dayes, till he have lockes againe, and after that he beginneth to reckon: As if he vowed to be a Nazirite an 100 dayes, and after 20 dayes his head is shaven; then hee must wait 30 dayes till the hair of his head be grown: and after 30 dayes, he is to reckon 80 dayes, for the complement of the dayes of his Naziriteship. And all those 30 dayes, all the particular duties of a Nazirite, lye upon him; onely they come not into his reckoning. A Nazerite that is defiled, whether pre[illegible: 1 letter]umptuously or ignorantly, yea, though it be by the pollution of an heathen by constraint, he s[illegible: 1 span]slratch all; and must be shavē with the shaving for uncleannes, & bring the oblations for uncleannesse; and is to began againe to reckon the dayes of his Naziriteship, Num. 6 12. Yea though he be defiled in the day, when the dayes of his Naziriteship are fulfilled, and in the end of the day, all is frustrate. If he be defiled the day after the fulfilling, that is, the day when he bringeth the oblations of puritie; he frustrateth 30 dayes onely; and thus hee is to doe. He is to bring the oblations for uncleannesse, and shave for uncleannes, and begin to reckon the Naziriteship of 30 dayes; and then hee is to shave for cleannesse, and bring the oblations of cleannesse [mentioned in v. 14, &c.] And if he be defiled after any one of the bloods be sprinkled for him, hee frustrateth not a whit, but bringeth the rest of the oblations for cleannesse. If he vow to be a Nazirite, while he is uncleane by the dead, his Naziriteship beginneth upon him: & if he defile himselfe the second time, or drinke wine, or shave his head, he is to be beaten. And if he cō [illegible: 2 letters]ue in his uncleannes many dayes, they profit him not (for his account) untill he [illegible: 1 word] sprinkled the third day and the seventh & be washed in the seventh: and that seventh day goeth into his account of Naziriteship, for him that voweth while he is uncleane▪ but a cleane Nazirite which is defiled, he beginneth not to reckon till the eighth day, and forward. If he have an issue in his flesh, be he man or woman, all the dayes of their issue, goe on in their reckoning, although they be uncleane, (Levit. 15.) and this was taught Moses at Mount Sinai. And I need not speake, how if a Nazirite be uncleane with other uncleannesses, the dayes of his uncleannes go on in his reckoning, and he loseth not any. Maim. in Nezir. ch. 6. s. 1.▪ 8. and c. 7. s 9, 10. Verse 13. the Law] the third part of the Nazirites Law, how heshould shew himselfe thankfull unto God, when through his grace hee hath fullfilled his vow, and is orderly to be discharged of the same. he shall bring him] he▪ shall present himselfe to the Lord by the Priest▪ or, the Priest shall bring him. It appeareth by Act. 21. 26. that the Nazirite was to goe into the Sanctuarie, to signifie the accomplishment of the dayes of the sanctification, or Naziriteship. Some translate, he shall bring it, the oblation after mentioned; and this the Greeke Version favoureth. Sol. Iarchi expoundeth it, he shall bring himselfe. Vers. 14. shall offer] or, shall bring neere, as the Greeke translateth, hee shall bring his gift. perfect] in Greeke, without blemish: see Exod. 12. Peace-offerings] in Greeke, Salvation. Of these sacrifices, see Lev. 1. an[illegible: 1 letter] 3. and 4. [illegible: 1 word]. for according to the rites there specified, were they to be offered. And whereas the Nazirite, though he had fulfilled his vow without any pollution, is here commanded notwithstanding to bring a Sin-offering, &c. it taught the secret and unseene guiltinesse which cleaveth to the most holy men in their best and most perfect works; which without atonement by the blood of Christ, cannot be pure and pleasing in the sight of God. For though a man know nothing by himselfe, yet is he not hereby [illegible: 1 span]; but he that judgeth him, is the Lord, 1 Cor. 4. 4. in whose sight no man can be justified by the workes o[illegible: 1 letter] the Law, Gal. 2. 15, 16. These [illegible: 1 word] [illegible: 1 span], [illegible: 1 word] here saith, were to looseth [illegible: 1 word] pro[illegible: 1 span]s [illegible: 2 words]. [illegible: 1 letter]he Nazirite, the fruit of [illegible: 1 span]e, his shaving, and defiling by the dea[illegible: 1 span] R. Mena[illegible: 1 span] applieth th male [illegible: 1 word] for a b[illegible: 1 span] [illegible: 1 span]ffering, to the propertie of mercie, and the female [illegible: 1 span] Sin-offering, to the propertie of judgment; and the peace-offerings to the glory of Israel, that setteth peace in the world. Verse 15. and wafers] The Hebrewes (as Sol. Iarchi) here say, there were teno[illegible: 1 span]ach sort, ten cakes and ten wafers; which Maimony in Nazir. ch. 8, sect. 1. declareth thus: And he bringeth with the ram for peace-offerings, six tenth-deales of figure, &c. of them he baketh twenty cakes, ten cakes of unleavened bread, and ten wafers of unleavened bread, and anointeth the twentie, with the fourth part (of a Log) of oyle; and he bringeth the twenty in one vessell. See Lev. 7. 12. their meat-offering] besides the former extraordinary cakes & wafers, he was to bring the ordinary meat-offering, and drink-offerings appointed for all sacrifices, whereof see Num. 28. Verse 16. shall offer them] or, shall bring them neere; which words doe one explaine another, in the Hebrew text, as, they brought neere burnt sacrifices, 1 Chr. 16. 1. that is, offred burnt sacrifices, 2 Sam. 6. 17. For the order, it is said, He killed the sin-offering first; and after that, the burnt-offering; and after that, the peace-offerings; and after that, hee was shaved. And if he were shaved after the killing of the sin-offering, or of the burnt-offering, it would serve. Maim. in Nazir. ch. 8. s. 2. shall doe] that is, shall offer, (as v. 11.) his sin-offering; whereby the Nazirite acknowledged himselfe a sinner, even in the most sanctified time and actions of his life; and that he could have no accesse unto God, but by the sacrifice of Christ; so mans best workes have no place in justification, Rom. 3. 20. Verse 17. shall make] or, shall doe, that is, offer (as verse 16.) for a sacrifice of peace-offerings, to give chan[illegible: 1 letter]es unto God, by whose grace he had fulfilled his vow. Therefore he rejoyced, keeping a feast before the Lord; for the flesh of the Peaceofferings was eaten by him that brought the sacrifice, when the Lord and his Priest had their portions, Levit. 7. 14, 15. Verse 18. the Nazirite] in Greeke, he that vewed; in Hebrew, Nazir. shave] this the Hebrewes call, the shaving of puritie (or, for cleannesse) and it differeth from the former shaving, in verse 9. wch was for uncleannesse; and figured the purging of his uncleannesse▪ but this shaving was in thankfulnesse, to signifie that he had the perfection of his Naziriteship from God, and therefore burned his haire under his sacrifice. This shaving was to bee of all his haire: the Hebrewes say, if hee left but two haeres, he had done nothing, neither had he kept the commandement of shaving, whether he were a cleane Nazirite, or an uncleane. If he had left two haires, he was to let all his haire grow, and shave it all againe with those two haires, [after thirtie dayes.] Maim. in N[illegible: 1 letter]z. chap. 8. sect. 67. at the doore of the Tent] afterward when the Temple was built, they say it was in the womens Court, in the Nazirites chamber, which was there [illegible: 1 word] the South-East corner, and there they boyled their peace-offerings, and cast their hayre into the fire. And if he shaved in the Citie, it would serve: but whether it were in the Citie or Sanctuary, under the cauldron hee was to cast his haire; and he might not shave, till the door[illegible: 1 letter] of the court were opened; as it is said, at THED[illegible: 1 span]RE OF THE TENT: not that [illegible: 1 word] shaved before the doore, for that were a contempt of the Sanctuary. Maim▪ in Nezir. ch. 8. sect. 3. Compare here with that in Act. 18. 18. where it is said, having shaved his head in Cenchrea, for he had a vow; by which it seemeth, the shaving was not of necessitie to be in the Sanctuarie, or in the Citie of Ierusalem. of his Naziriteship] in Greeke, of his vow: so the vow in Act. 18. 18. and 21. 23. meaneth Naziriteship. under the sacrifice] to burne it there, and consume it, signifying the end of his vow, performed acceptably to God in Christ, and presented unto him by the Spirit, which is like unto fire, Mat. 3. 11. The Hebrewes say, If he be shaved by the peace-offerings, and he be found disallowable, his shaving is disallowable, and his sacrifices profit him not. If he be shaved by the sin-offering, and it be found that it was not staine by the name of a sin-offering; and afterward hee bring the peace-offerings and burnt-offering, and oblations as they are commanded; his shaving is disallowable, & his sacrifices profit him not. If hee bee shaved by the burnt-offering, or by the peace-offrings, and they be stain not by their name, and afterward he bring the other oblations to offer them by their name, his shaving is disallowable, and his sacrifices profit him not. If he be shaven by them three, and any one of them be found right, his shaving is right; And he is to bring the other sacrifices, and offer them after their manner. And wheresoever wee say his shaving is disallowable, it frustrateth 30 daies; and he is to count 30 daies after his disallowed shaving, and bring his offerings. Maiman M[illegible: 1 span] 11. of peace-offerings] in Greeke, of [illegible: 1 word]; in Chaldee, of Sanctifications: see Lev. 3. [illegible: 1 span] every Nazirite was to fulfill his vow, and b[illegible: 1 span] owne sacrifices, yet are there certaine observations by the Hebrewes, which are of use for understanding some things in the New Testament. They say, If a man vow to be a Nazirite, he may bring [illegible: 1 word] fathers oblations for himselfe, and bee shaved [illegible: 1 word] [illegible: 1 span] but a woman is not shaved for her fathers offering[illegible: 1 letter]; this we have learned by tradition. As, he whose [illegible: 1 word] was a Nazirite, and he separated mony to [illegible: 1 span] ons therewith, and he dye, and leave the money [illegible: 1 span] lute (without expressing for what sacrifice it is, [illegible: 1 word] the sonne say after his fathers death, I will be a Nazirite upon condition that I may bring my offerings [illegible: 1 word] the mony which my father separated for his offering: loe, he may bring his offerings with that mo[illegible: 1 span] so, if he and his father were Nazirites, and [illegible: 1 word] father separated money absolutely, and dyeth; and the [illegible: 1 word] after his fathers death, I will shave for my [illegible: 1 word] money: loe, he may bring his offerings wish the [illegible: 1 word] but if he say not so, the money falleth to a vo[illegible: 1 span] fering. If the father die, and leaue many sons▪ they [illegible: 1 word] the money among them, for it is their inherit[illegible: 1 span] every one of them must bee shaved for his [illegible: 1 word] & the first borne hath a double portion. He that [illegible: 1 word]. Vpon me be the shaving of a Nazirite, hee is [illegible: 1 span] bring the offerings of shaving for cleannes, and [illegible: 1 span] fer them by the hand of what Nazirite he [illegible: 1 word]. If he say, upon me be halfe the oblations of a Nazirite; [illegible: 1 word] on mee bee the halfe of the shaving of a Nazirite; then he bringeth halfe the offerings by what Naz[illegible: 1 span] he will; and that Nazirite payeth his offering[illegible: 1 letter] [illegible: 1 span] that which is his. But if he say, Vpon me be the▪ [illegible: 1 word] of halfe a Nazirite; then he is to bring the offering[illegible: 1 span] a full Nazirite: for we haue no halfe Naz[illegible: 1 span] Maimony in Nezir. ch. 8. sect. 15▪ 18. By this, [illegible: 1 word] may see the reason of that which Iames said unto Paul, though he had no Nazirites vow upon him; We have foure men which have a vow on them; [illegible: 1 word] take, and sanctifie thy selfe with them, and he at [illegible: 1 span] ges with them, that they may shave their heads, [illegible: 1 word] Then Paul tooke the men, and the next day sancti[illegible: 1 span] himselfe with them entred into the Temple, to [illegible: 1 word] the accomplishment of the dayes of Sanctification. [illegible: 1 word], Naziriteship] untill that an offering should be [illegible: 1 word] for every one of them: Acts 21. 23. 24. 26. For though Paul had not vowed or fulfilled a Naziriteship him selfe, yet might he contribute with them, and they be partakers of his charges about the sacrifices. Verse 19. the sodden shoulder] or, [illegible: 1 word] arme, meaning the left shoulder, for the right shoulder was due unto him raw, of all peace-offerings. Lev. 7. 32. this was peculiar of the Nazirites ram onely, and not due to the Priest from any other sacrifice. The manner of this service, was thus; The ram was killed, and the blood sprinkled, and the b[illegible: 1 span] [illegible: 1 word] and the fat of the intralls taken out. After [illegible: 1 word] the flesh was cut in pieces, and the brest and the [illegible: 1 span] der were put apart: and the rest of the ram was [illegible: 1 span] den in the womens court. And the Priest tocke[illegible: 1 span] sodden shoulder of the ramme, with one of [illegible: 1 word] [illegible: 1 span] cakes brought therwith, with the brest and the (other shoulder, and the fat: and he [illegible: 1 span]th them all on the Nazirites hands; and the Priest put his heads under the owners hands, and wav'd all before the Lord. Maimony in Maaseh hak[illegible: 1 span], ch[illegible: 2 letters]. 9. sect. 6. 9. After the waving, the fat was salted, and burned [illegible: 1 word] the Altar: the brest and shoulder was meat for the Priests; but they had no right unto them, till after the fat was burned. And the cake which was waved, and the sodden shoulder were eaten by the priests; and therest of the bread, with the residue of the flesh, was eaten by the owners; as is shewed by Maimony in Maaseh [illegible: 1 letter]akorbanoth, [illegible: 1 letter]h. 9. sect. 6. 9. 12. See the notes on Lev. 3. and 7. ch. In that the other shoulder (besides the ordinary gift) was here given to the Lords Priest, it taught the Nazirites as they had received more speciall grace of God to performe their vowes, so they should give him more speciall thankes. Verse 20. wave them] this shoulder was waved (of which word, see the annotations on Exod. 29. 24.) the other was heaved up ward, called therfore the heave shoulder, by which motions, performed by the Priests hands under the Nazirites, God taught them that the perfection and acceptation of all their actions, was through the mediation of our great Priest Christ Iesus, by whom we are to offer the sacrifice of praise to God continually, that is, the fruit of the lips, confessing to his name, Heb. 13. 15. holy] Hebr. holinesse, that is, an holy portion for the Priest to eat; so the Nazirite was taught to give the glory of his Sanctification unto Christ, whom the Priest here figured. wave brest▪ Hebr. brest of waving, and shoulder of heaving; those which the Priest had of all the Peace-offerings, Levit. 7. may drinke wine] or, shall drinke, if he will, and also shave his head when he will, and be uncleane by the dead; for now hee was discharged of his vow. Though here speciall mention is made of drinking wine, which being for the comfort and cheering of mans hart, might signifie the fruit and comfort which followeth affliction and humiliation, when sorrow and mourning shall be done away. And where it is said, and after, hee may drinke; it sheweth that before the shaving and sacrifices here appointed, he might not drinke wine, though the time of his vow were expired. The Hebrewes say, A Nazirite that hath fulfilled the dayes of his Nazirite ship, and is not shaved with the shaving for cleannesse; it is unlawfull for him to be shaved, or to drinke wine, or to be desiled by the dead, as he was before: & all the particulars of Naziriteship are upon him; and if he be shaven, or drinke wine, or be defiled, he is beaten. Maim. in Neziruth, ch. 4. s. 12. Verse 21. his oblation] understand, this is his oblation; or, as the Greeke saith, his gift. for his N[illegible: 1 span]ship] in thankfulnesse to God for giving him grace to fulfill his Naziriteship; and to make atonement for his sinnes committed under that his vow. This ordinance of Nazirites, was a speciall glory in Israel, Amos 2. 11. where their Nazirites were purer than snow, they were whiter tha milk, they were more ruddy in body than Rubies, their polishing [illegible: 1 word] of Saphir, Lam. 4. 7. all which denote the heavenly graces wherewith the Saints that faithfully kept this vow, were indued. Yet was it but a legall service, which by Christ is taken away; in whom we have obtained a more glorious state, being washed from our sinnes in his owne blood, whereby we are whiter than Snow, Rev[illegible: 2 letters]. 1. 5. Psalm. 51. 9. and being sanctified by his Spirit, we have our conversation in Heaven, from whence also we looke for our Saviour, the Lord Iesus Christ, Philip. 3. 20. The abolishing of this ordinance is declared in Act. 21. 25. As touching the Gentiles which beleeue, we have written and concluded, that they observe no such thing: and it is a Canon of the Hebrew Doctors, that The Samaritan (or Gentile) hath no Naziriteship; Thalmud in Nazir. ch. 9. And by the overthrow of the Citie and Temple of the Iewes by Nebuchadnezar, the Nazirites visags became blacker than acoale, they were not knowne in the streets, their skin cleaved to their bones, it was withered, it became like a sticke. Lam. 4. 8. that they might bee taught to looke for a better sanctification, which Christ should give in the heavenly Ierusalem, in the light wherof, the nations of them which are saved doe walke, and into which, nothing that defileth shall enter, Rev. 21. 24. 27. where that is fulfilled which the Hebrewes say of the Nazirite, that he is warned not to defile himselfe by the dead, because the power of uncleannesse may not enter into the holy Temple; as it is written (in Song. 4. 7.) Thou art all faire, my love, there is no blemish in thee. R. Menachem on Num. 6. Verse 22. Iehovah spake] after that the people were instructed with Gods Covenant, set in order round about his Sanctuary, and sanctified in that their order; the Law is here given for the blessing of them in that holy state of life. For who so looketh into the perfect law of libertie, and continueth, he, being not a forgetfull hearer, but a doer of the worke, he shall be blessed in his doing. Iam. 1. 25. Verse 23. his sonnes] the Priests to whom this office of blessing the people is in speciall manner committed; as it is said, them hath Ichovah thy God chosen, to minster unto him; and to blesse in the name of Iehovah, Deut. 21. 5. And Aaron was separated, that he should sanctifie the most holy things, hee and his sonnes for ever; to burne (incense) before Iehovah, to minister unto him, and to blesse in his name for ever, 1 Chron. 23. 13. Herein the work of Christ (a Priest for ever after the order of Melchisedeck, Psal. 110.) was figured; whom God sent to blesse us, in turning away every one of us from his iniquities, Act. 3. 26. whose first Doctrine began with manifold blessings, Matth. 5. 2.—12. who also having fulfilled his ministery here on earth, lifted up his hands and blessed his Disciples, and so was carried up into heaven, Luke 24. 50, 51. Therefore when he was to come into the world, the Priest of Aarons seed, when he should have blessed the peo ple, was speechlesse, Luke 1. 21, 22. to signifie that the end of his Priesthood was at hand, and that the people should looke for another Priest, in whom all nations should bee blessed, Gal. 3. 8. And in this respect wee may have use of the Iewes tradition, that their Priests (of Aarons stocke) were to lift up their hands and blesse the people in the Morning, but not at the Minchah (or Evening sacrifice,) Maimony treat, of Prayer, chap. 14. [illegible: 1 word]. 1. for in these last dayes (the Evening of times) God hath spoken unto us by his Sonne, whom he hath appointed heyre of all things, Heb. 1. 1. 2. The Hebrewes also say, the reason why this blessing is mentioned when the Tabernacle was erected, was because from the Tabernacle that is above the abundance of blessing is spred abroad on thē that are beneath▪ R. Menachem Rakanat, on Num. 6. Which is indeed fulfilled in Christ, the Minister of the true Tabernacle, which the Lord pitched, and not man: who if he were on earth, should not be a Priest; but, through the veile that is his flesh, he is entred into heauen it selfe, now to appeare unto the face of God for us: Heb. 8. 2. 4. and 10. 2. 20. and 9. 24. Thus shall ye blesse] The Priest blessed standing, as it is written, to stand before Iehovah, to minister unto him, and to blesse in his name, Deut. 10. 8. And it was with lifting up of hands, as it is said, And Aaron lift up his hand towards the people, and blessed them, Levit. 9. 22. which gesture our Lord Christ also used, when he blessed his disciples, Lu. 24. 50. The Hebrew Doctors understand the word Thus, to imply both matter and manner, wherof they haue sundry traditions; as, Thus shal ye blesse, standing; Thus, with lifting vp of hands; Thus, in the holy tongue [that is Hebrew;] Thus, with your faces against (the peoples) faces; Thus with an high voyce; Thus, by (Gods) expressed name [Iehovah] if (ye blesse) in the Sanctuarie. It is not lawfull for the Priests in any place, to adde any blessing unto these three verses; as to say (like Deu. 1. 11.) The Lord God of your fathers, make you a thousand times so many moe as ye are, or any the like: Maimony in treat. of Prayer, chap. 14. sect. 11. 12. The manner they also say was thus, The Priests went up to the banke (or stage) after that the Priests had finished the daily morning service, and lifted up their hands on high above their heads, and their fingers spred abroad; except the high Priest, who might not lift his hands higher than the Plate (whereof see Exod. 28. 36.) and one pronounced (the blessing) word by word, till the three verses were ended. And the people answered not after every verse, but they made it in the Sanctuary one blessing, and when they had finished, all the people answered, Blessed be the Lord God, the God of Israel, for ever and ever. And he pronounced Gods name as it is written with I[illegible: 2 letters]h: but in the citie (or countrey) they pronounced it Adonai (Lord) for they mention not the name as it is written, save in the Sanctuary onely. And after Simeon the just was dead, the Priests left off blessing by Gods proper name [Iehovah] even in the Sanctuary, to the end that no man which was not honest and of good esteeme, might learne it. The Priests blessing is not pronounced in any place, but in the holy (Hebrew) tongue; as it is said, THVS SHAL YE BLESSE, &c. The lifting up of hands, is by ten Priests of the number. A Synagogue which is all of Priests, they all lift up hands, and the women and children answer Amen. If there remaine ten Priests moe than they which are gone up the banke, the ten answer Amen. A Congregation wherein there is no Priest, but a Minister onely, he lifteth not up his hands: but when he is come to conclude with peace, he he saith, Our God, and the God of our fathers ble[illegible: 1 span] us with the threefold blessing in the Law written by Moses thy servant, which was pronounced out of the mouth of Aaron and his sonnes the Priests with thy Saints, as it is said, THE LORD BLESSE THEE AND KEEP ETHEE, &c. A Priest that hath lift up his hands in one Synagogue, and goeth to another Synagogue, and findeth the Congregation at prayer, and they are not come to the Priests blessing, he lifteth up his hands for them, and blesseth them, though it be oft times in a day, Maim▪ treat. of prayer▪ chap. 14. sect. 9, 10, 11. and chap. 15. sect. 9, 10, 11. By these their traditions it appeareth, that the not pronouncing of Gods name Iehovah, as it is written, was a device of their owne, first restrayning it to the Sanctuary and blessing onely; at last, omitting it in the Sanctuarie also, lest it should be by the unworthy polluted, as they supposed. Yea so farre went they in this their precisenesse, as they say, that their first wise men taught not this name to their disciples or sons which were of honest conversation, but once in seven yeeres: Maim. ibidem, c. 14. sect. 10. And this it seemeth they did because the nations corrupted the name, calling him Iao, Iave, Iabe, Ievo, Iovis, and sundry other wayes, (as in humane writers is yet to be seen;) and applyed those names sometime to false Gods. Of the meaning of this name Iehovah, see the Annotations on Gen. 2. 4. and Exod. 6. 3. and of blessing, see Gen. 14. 19. 20. Vers. 24. Iehovah blesse thee] The name Iehovah thrice repeated in this blessing, is a mysterie of the Trinitie in the Godhead, the Father, the Sonne, and the Holy Ghost, into whose name we are baptised, Mat. 28. 19. which Iehovah is one, and his name one, Deut. 6. 4. Zach. 14. 9. So the Apostle beginneth wishing Grace and Peace, from him which Is, and which Was, and which Is to come, [that is, Iehovah God the Father] and from the seven Spirits which are before his throne, [that is, the Holy Spirit, whose graces are seven, that is, manifold and plentifull; but though there be diversities of gracious gifts, yet it is the same Spirit, 1 Cor. 12. 4.] and from Iesus Christ: Revel. 1. 4, 5. And another Apostle concludeth, The grace of the Lord Iesus Christ, and the love of God, and the communion of the holy Spirit [illegible: 1 word] with you all, Amen. 2 Cor. 13. 14. Which, as all other blessings, are derived from this set downe by Moses: who sheweth the grace of God the Father, in blessing, that is, giving all good things, both for this life, and that which is to come; as it is written, Blessed be the God and Father of our Lord Iesus Christ, who hath blessed us with all spirituall blessings, in heavenly (things) in Christ, &c. Ephes. 1. 3. This blessing God offered the Iewes, when he sent his Sonne Iesus to blesse them, in turning away every one of them, from his iniquitie; Act. 3. 26. The Hebrew Doctors (as R. Menachem Rakanat on th[illegible: 2 letters] place) have also noted how this name of God [Iehovah] is thrice mentioned, and every time with [illegible: 1 word] different accent in the Hebrew, implying a mysterie: which cannot better be applyed than to the three distinct persons of the holy Trinitie. [illegible: 1 word] thee] in grace and good estate, and safe from evill, as it is said, Iehovah will keepe thee from all evill, hee will keepe thy soule, Psal. 121. 7. And for good, it is spoken in 1 Chron. 29. 18. So our Saviour prayeth, Holy Father, keepe through thine owne name, those whom thou hast giuen me, that they may be one, as we are: and, keepe them from the evill: Iohn 17. 11. 15. Ver. 25. his face to shine upon thee] or, his countenance to shine (to be lightsome) unto thee. For face, the Chaldee putteth Shecinah, the Divine Maiestie: whereby Christ seemeth to be meant, as is noted on Exod. 34. 9. Gods face, sometime signifieth his anger, as Levit. 20. 6. Psal. 21. 10. and. 34. 17. sometime his favour, Psal. 21. 7. But the light or shining of his face, usually meaneth his loving favour and salvation in Christ; as, Cause thy face to shine, and we shall be saved, Psal. 80. 4. 8. 20. and, The light of thy face, because thou didst favour them. Psal. 44. 4. So this second branch respecteth Christ, the Lamb which is the light of the world, and of the heavenly Ierusalem, Ioh. 8. 12. Rev. 21. 23. whose face shined at the Sunne, Rev. 1. 16. of whom it is said, God who commanded the light to shine out of darknesse, hath shined in our hearts, (giving) the light of the knowledge of the glory of God, in the face of Iesus Christ, 2 Cor. 4. 6. So in him is that saying fulfilled, In the light of the kings face is life: and his favour is as a cloud of the latter raine: Prov. 16. 15. And this blessing implyeth deliverance out of miserie, as appeareth by Psal. 80. and Dan. 9. 17. who saith, Cause thy face to shine upon thy Sanctuarie, which is desolate. bee gracious] or, as the Greeke translateth, bee mercifull. This Grace is opposed to all mans workes, with which it cannot stand, Rom. 11. 6. and 4. 4. and it is bestowed on whom God will, Exod. 33. 19. Rom. 9. 15, 16. by which grace, we are saved, through faith, God having shewed the exceeding riches of his grace, in his goodnesse towards us, through Christ Iesus, Ephes. 2. 7. 8. by whom grace raigneth through righteousnesse, unto eternall life, Rom. 5. 21. Therefore the Apostle blesseth the Churches, with the grace of our Lord Iesus Christ, Rom. 16. 20. 2 Cor. 13. 13. For the Law was given by Moses; but grace and truth came by Iesus Christ, Ioh. 1. 17. Verse 26. lift up his face] this in men, signifieth a comfortable and chearefull countenance and cariage, Ioh 29. 24. 2 Sam. 2. 22. so here in God towards his people; and by face understand as before the light of his face, that is, his favour; as in Psal. 4. 7. Iehovah lift thou up the light of thy face upon us; and it signifieth the applying and communicating of Gods foresaid grace, to mans conscience and seeling, as after it is said, Thou hast put gladnesse in mine heart, &c. Psal. 4. 8. Thus the first branch of the blessing (in verse 24.) implieth the love of the Father; the second (in verse 25.) the grace of the Sonne; and this third, the communion of the Holy Ghost; as the Apostle distinctly expoundeth this blessing, in 2 Cor. 13. 14. And by this Spirit, all gracious gifts, of wisedome, knowledge, faith, prophesie,, and the like, are given to the Church, 1 Cor. 12. 8-11. The word face sometime meaneth anger, as before is noted; and the Hebrew Nasa, Lift up, is sometime used for taking away, as in Exod. 10. 19. and so the Chaldee translateth this here, The LORD remove (or take away) his anger from thee. The same exposition the Zohar also giveth of this place, that wrath may be taken away, and not found in the world. and give] Hebr. and put (or dispose) unto thee, that is, communicate with thee: which the Greeke translateth give: and in the Scriptures one of these words is used for another: as hee hath put thee, 1 Kings 10. 9. or, he hath given thee, 2 Chron. 9. 8. So, put glory, Ios. 7. 19. that is, give glory, and to put mercie, Esai. 47. 6. is to give or communicate the same. Peace] this word generally signifieth all prosperitie, and the perfect injoying of all good things; it is opposed to war, Eccles. 3. 8. to discord and onmitie, Ephes. 2. 14, 15. Luke 12. 51. to tumult and confusion, 1 Cor. 14. 33. and to all adversitie, Gen. 43. 27. 2 Kings 4. 26. Ioh. 16. 33. and is therefore added for a conclusion of blessings, Psal. 29. 11. & 125. 4. 1 Pet. 5. 14. This peace is obtained by Iesus Christ, Eph. 2. 14, 15, 17. Rom. 5. 1. and enjoyed by the Holy Ghost, Rom. 8. 6. 9. & 14. 17. And the peace of God which passeth all understanding, shall guard our hearts and mindes through Christ Iesus, Phil. 4. 7. And the Hebrew Doctors expound this peace, to be the kingdome of the house of David; R. Nathan in Siphri: which is true, for when the Angell said, Unto you is borne this day, in the citie of David, a Saviour, which is Christ the Lord; then the heavenly host sang, Glory to God in the highest, and on earth peace, Luke 2. 11—14. and one part of his name is, THE PRINCE OF PEACE; Esai. 9. 6. Verse 27. And they shall] the Priests in all ages, such as were meet to serve in the Sanctuary, performed this as the other services. The Hebrew Canons have here their limitations; they say, Six things doe let from lifting up the hands (to blesse) 1 the tongue, 2 blemishes, 3 transgression, 4 yeares, 5 wine, 6 and uncleannesse of hands. The tongue, as if they stammer and cannot pronounce the letters aright, or lisp, &c. Blemishes, as if they have any blemishes in their face, hands, or feet; as if they have crooked fingers, &c. Transgression, as if a Priest hath killed a man, though unawares, and though hee have repented for it, yet may he not lift up his hands, Esai. 1. 15. Or, if the Priest have served idols, &c. though he have repented for it, he may never lift up hands; as it is written (in 2 Kings 23. 9.) The Priests of the high places came not up to the Altar, &c. and blessing is as a service, Deut. 21. 5. Yeares, as a young Priest lifteth not up his hands till he be fully come to his age. Wine, as if he have drunke a quarter (of a Log) of wine, hee may not lift up his hands, till hee hath put away his wine from him, Levit. 10. 9. Vncleannesse of hands, as a Priest that hath not washed his hands, may not lift them up (to blesse) but he must wash his hands, as they use to sanctifie them for service, and afterwards hee blesseth. Maim. treat. of Prayer, chapt. 15. sect. 1-.-5. put my name] or, impose my name; which the Chaldee expoundeth, shall put the blessing of my name; and Chazkuni saith, the memoriall of my name in every blessing. It seemeth to be meant of the Priests gesture, that they should lift up their hands towards the people, as did Aaron, Levit. 9. 22. for a signe that the name and blessing of God was imposed upon them; and The name of Iehovah is a strong tower: the righteous runneth into it and is safe, Prov. 18. 10. So now in Baptisme, the name of the Father, Sonne and Holy Ghost, is put upon us, Matth. 28. 19. and they that inhabit Ierusalem which is from above, see the face of God, and his name [illegible: 1 word] in their fore-heads, Rev. 22. 4. I will blesse them] the Greeke addeth, I the LORD will blesse them: and Ionathan in his Thargū paraphraseth, I by my word will blesse them; and Chazkuni explaineth it, that the Priests should not say, we have blessed Israel. God here annexeth a promise to this ordinance, for to strengthen the faith of Israel walking in his feare; & so the word them is to be understood both of people and Priests; as it is said, He will blesse the house of Israel, he will blesse the house of Aaron; he will blesse them that feare Iehovah, the small with the great, Psalm. 115. 12, 13. and his blessing, it maketh rich; and hee addeth no sorrow with it, Prov. 10. 22. And whereas the Priests were sometime simple, and sometime wicked men; as the sonnes of Eli, were sonnes of Belial, 1 Sam. 2. 12. lest any should despise the ordinance of God for their unworthinesse, this promise is here added. And in the Hebrew Canons, they have this rule; Doe not marvell and say, what avayleth the blessing of this simple (priest?) For the receiving of the blessing dependeth not on the Priests, but on the holy blessed God; as it is written, They shall put my name upon the sonnes of Israel, and I will blesse them, Numb. 6. 27. The Priests doe the commandement which is commanded them; and the holy blessed God, in his mercy blesseth Israel, according to his pleasure. Maim. treat. of prayer, chap. 15. sect. 7.