Commentary on Numbers, Book · Chapter 6
CHAP. VI.
Chapter VI Ver. 1. AND the LORD ſpake unto Moſes, ſaying.] Verſe 1 This Law very properly follows the foregoing (about Women ſuſpected of Adultery,) as a Remedy againſt all ſuch Sins; by abſtaining from Wine, and all other Incitements to Luſt; and by devoting themſelves, for ſome time, in a peculiar way to the Service of God. And there ſeems to be a plain oppoſition between a Woman profeſſing her ſelf a Nazarite, and forbearing Wine, and the Care of her Hair; and a Woman that loved Company, and was intangled in the Love of other Men beſides her Husband.
Ver. 2. Speak unto the Children of Iſrael.] Who Verſe 2 were all concerned in this Law.
When either Man or Woman.] For Women as well as Men might make this Vow; if they were at their own diſpoſal: and not under the power of their Parents, or Husbands, by whoſe Authority this Vow might be diſanulled, XXX. 4, 5, &c.
Shall ſeparate themſelves.] The Hebrew word japhli ſignifies the doing ſomething extraordinary, beyond the common rate of other Men. And therefore Forſterus hath well tranſlated it, when a Man or Woman ſhall vow a ſingular vow.
To vow a vow of a Nazarite.] The Hebrew word Nazar, which ſignifies in general to ſeparate, in the Conjugation Niphal (as they call it) ſignifies to ſeparate from others, by a Profeſſion of ſome ſpecial Acts of Religion. Whence Nazir ſignifies one that, beyond the common preſcription of the Law, dedicates not his Goods, but himſelf to God in a peculiar kind of Sanctimony. So Philo, who calls this foreign, the great Vow; becauſe he that makes it, devotes not his Corn, or Beaſts, &c. but his own Self unto God; foreign, for every Man is to himſelf the greatest poſſeſſion he hath.
To ſeparate themſelves unto the LORD.] To ſeparate themſelves for ſome time, to a higher Meaſure of Purity then other Men practiſed; that they might attend to the Service of God. From whence this Vow was called, Separation unto the LORD. For they who obſerved it were holy, ſaith Maimonides; yea, were placed, for the preſent, in the Dignity of the High Prieſt, as to Sanctity: being forbidden to pollute themſelves, for their Father or Mother, as it follows afterward, More Nevochim, P. III. cap. 48. The Jewiſh Doctors are wont to be ſo curious in marking every word, and ſcrupulouſly adhering to it, that it is ſomething ſtrange they ſhould allow a Father the liberty to ſeparate his Child to be a Nazarite, without its conſent: when the Text expreſly ſpeaks of thoſe who ſeparate themſelves. But ſo the Miſchna determines, in Sota, cap. 3. ſect. 8. and it allows this liberty to the Father, though not to the Mother: though we find Hannah vowing Samuel to be a Nazarite before he was born, 1 Sam. I. 10, 11. See Wagenſeil on that place, Annot. 2, 3.
Ver. 3. He ſhall ſeparate himſelf from Wine.] In this conſiſted one part of the ſpecial Sanctity of Nazarites; Verſe 3 that by abſtinence from Wine, or any thing that was Intoxicating, they might the better attend to the ſtudy of the Law, or other Exerciſes of Religion.
And ſtrong Drink.] As Wine was made of Grapes, ſo Shecar was a Liquor made of other Fruit, as Dates, &c. See X. Lev. 9. To which add, that other Authors call the Juyce of Dates, as well as Grapes, by the name of Wine. Nay, Pliny ſaith that praecipua vina, the choiſeſt Wines, were made of thoſe Dates called Caryotae, which grew about Jericho: though they were iniqua Capiti, hurtful to the Head, from whence they had their Name, L. XIII. Nat. Hiſtor. cap. 4. With great reaſon therefore ſuch intoxicating Liquors were forbidden to thoſe who ſet themſelves apart to attend upon God, during the time of their Separation. Which juſtifies, in part, what Maimonides ſaith, that Nazarites were advanced to the Dignity of Prieſts, who might not drink any Wine, or ſtrong Drink, in the time of their Miniſtration to God in the Sanctuary.
And ſhall drink no Vinegar of Wine, &c.] For that had the ſame effect with Wine, and ſtrong Drink, of which it was made.
Neither ſhall he drink any Liquor of Grapes.] i. e. Secondary Wine; which was made by maceration of Grapes in Water, after the Juice had been preſſed out to make Wine. Pliny ſpeaks of various kinds of it, L. XIV. Nat. Hiſt. cap. 10.
Nor eat moiſt Grapes, or dried.] Which might have ſtirred up their Appetite after Wine, or heated their Blood; and indiſpoſed them for the Service of God, to which they had devoted themſelves.
Verſe 4 Ver. 4. All the days of his Separation.] Or, Nazariteſhip, as it is in the Margin. Which ſort of Vow, either was for all their life, or only for a time. Samſon and John Baptiſt were made perpetual Nazarites, by the direction of God, from their Mothers Womb. But here Moſes ſpeaks of ſuch as were made Nazarites by themſelves, for a time only. Which the Jews ſay was at leaſt for XXX days: But it appears by St. Paul it might be for a Week only: Unto which he limited the time of his foreign, as it is called in XXII Acts 26, 27. For every one might vow, for what time he pleaſed.
Shall he eat nothing that is made of the Vine-tree.] No Paſte, nor Sauce, that had any of the Juyce, or Infuſion of the Grapes in it.
From the Kernel even to the Husk.] Which might give the ſmalleſt Tincture, to any thing into which they were put.
All this caution ſeems to be intended to inſtruct thoſe, who give themſelves wholly unto God's Service; to be very ſober and abſtemious in the uſe of Wine, and ſtrong Drink; the exceſs of which is the bane of true Piety. For Amat Spiritus Sanctus ſicca corda, as Grotius admirably obſerves upon I St. Luke 15. The Holy Ghoſt delights in dry Souls.
Verſe 5 Ver. 5. There ſhall no Raſor come upon his Head.] Nor was his Hair to be cut with Sciſſers, or any other Inſtrument; but he was to let the Locks of his Hair grow, as it is in the Concluſion of this Verſe. This made ſuch Perſons look Majeſtically and venerably; without any expence. For as Ageſilaus ſpeaks in Stobaens, foreign to let ones Hair grow long, is the cheapeſt Ornament. Beſides, neglect of the Hair was proper to thoſe, who renounced, for the preſent, all manner of Pleaſure (as the Nazarites did) and betook themſelves to a ſeverer ſort of life. Such Perſons not only let their Beards, and their Hair grow, but wore an hairy Garment, which the Hebrews called Addareth. Such an one John Baptiſt wore, as Elijah did before him; whoſe Mantle is called by this name, 1 Kings XIX. 19. and who is ſaid himſelf to have been an hairy Man, 2 Kings I. 8. from whence Grotius concludes that either he was a Nazarite, or the Habit of a Prophet, and a Nazarite was the ſame. See him on III Matth. 4.
But Moſes himſelf ſeems, in the next words, to give the plaineſt reaſon of this matter.
Ʋntil the days be fulfilled, in the which he ſeparateth himſelf unto the LORD, he ſhall be holy.] It was a Token he had kept himſelf pure from all legal Defilements: For if he had not, he muſt have ſhaved his Head, v. 9. as they did who were cleanſed from their Leproſie, XIV Levit. 8.9.
And ſhall let the Locks of the Hair of his Head grow.] This Law, in which conſiſts the ſecond part of their Nazariteſhip, ſome fancy to have been tranſlated from the Egyptians, into the Religion of the Hebrews. Which was the Opinion of S. Cyril of Alexandria, Lib. XVI. de Adorat. Where he ſaith, that Moſes knowing how hard it would be to bring the Iſraelites from the ill Cuſtoms they had learnt in Egypt, moſt wiſely inſtituted the like Rites to thoſe that were in uſe there; to the intent they might not perform ſuch Worſhip any longer to Daemons, but to the LORD of all. Procopius Gazaeus, upon this place, hath the ſame Notion, Graecorum liberi, ſi in Nymphas vel montanas vel aquentiles incidiſſent, comas nutriebant. Lex itaque mala daemonum conſuetudine dempta, ad Deum hoc ipſum transfert. The ſenſe of which is, that the Greeks let their Hair grow, in honour of the Nymphs; and therefore the Law to aboliſh that wicked Cuſtom, transferred that to God, which was done to Daemons. To which I ſhould readily ſubſcribe, if there were any proof that this Rite of conſecrating their Hair to Daemons, was ſo old among the Egyptians and Greeks, as the times of Moſes. It is far more probable, that the Original of this Cuſtom among the Gentiles, was from this Law of the Nazarites. So Hen. Lindenbrogius very well obſerves upon thoſe words of Cenſorinus, (de Die Natali, Cap. I.) Crinem Deo ſacrum paſcebant, that they let their Hair grow in honour of their Gods. Particularly of Apollo, who thence was called foreign; of Bacchus, Minerva, and others; yea, this Superſtion grew ſo much, that they conſecrated it to Rivers; in which they thought there was ſome Divinity. But hujus moris origo (ſaith that Learned Annotator upon him) videtur fluxiſſe à Naziraeis Judaeorum. The Original of this Cuſtom ſeems to have ſlowed Verſe 6 from the Jewiſh Nazirites. See more upon v. 18.
Ver. 6. All the days that he ſeparateth himſelf unto the LORD, he ſhall come at no dead body.] This was a third part of this Religion, not to touch a dead body; nor be in the Houſe where a dead body was; nor accompany it to the Grave, (ſee XIX. 11, 12, 13.) For ſuch Defilements by the dead made Men unclean ſeven days; ſo that he might not approach to the Houſe of God: And therefore that the Nazarites might always be fit to attend upon his Service, he would have them avoid this Defiement.
Ver. 7. He ſhall not make himſelf unclean for his Verſe 7 Father, or for his Mother, &c.] In this he was ſuperiour to the ordinary Prieſts, who might be defiled for ſuch near kindred, (XXI Levit. 2, &c.) and was equalled to the High-Prieſt, (as I obſerved before, v. 2. out of Maimonides) who might not, XXI Levit. 11.
Becauſe the Conſecration of his God is upon his Head.] His Hair upon his Head, which was unſhorn, ſhowed him to be ſeparated (as the word is in the Hebrew) unto God. Which Hair alſo was conſecrated to him, when the days of his Separation were fulfilled. For in this unſhorn Hair ſeems to have conſiſted the principal part of Nazariteſhip.
Ver. 8. All the days of his Separation, he is holy to the Verſe 8 LORD.] By a peculiar Vow, and therefore was not to come near a dead Body.
Ver. 9. And if any Man die very ſuddenly by him.] Verſe 9 Either by Violence, or an Apoplex, or any other way. And the caſe was the ſame, if he chanced to light upon a dead Body unawares.
And he hath defiled the Head of his Conſecration.] The Conſecration of his Head; that is, his Hair. For though he could not help his being ſo ſuddenly ſurprized, yet he was defiled by being where a dead Body was: And conſequently the Hair of his Head which had been conſecrated to God, was defiled alſo; and therefore could not be offered to him, and burnt in his Honour.
Then he ſhall ſhave his Head in the day of his cleanſing.] His Nazariteſhip was interrupted by this Defilement, ſo that it could not proceed further; but, after the uſual Purification, was to be begun anew; by ſhaving off this polluted Hair, and letting new Hair grow inſtead of it. By this it appears that Moſes here ſpeaks only of ſuch as made this Vow for a limited time: for perpetual Nazarites, who were conſecrated to God for all their life, were never ſhaven whatſoever Defilement they contracted.
On the ſeventh day ſhall he ſhave it.] For ſo many days Uncleanneſs by the dead laſted, XIX. 11. and the ſeventh day was the day of Cleanſing from that Uncleanneſs, v. 12. All other legal Uncleanneſſes polluted a Nazarite ſo, as to make him ſtand in need of ſuch Purifications as other Men uſed in thoſe caſes: but this alone polluted him, ſo as utterly to put him out of that ſtate; which, as it here follows, was to be begun again.
Verſe 10 Ver. 10. And on the eighth day he ſhall bring two Turtles, or two young Pigeons to the Prieſt, &c.] The very ſame Sacrifice, which was offered for one that had been defiled by a running-Iſſue, XV Levit. 14.
Verſe 11 Ver. 11. And the Prieſt ſhall offer the one, for a Sin-offering, and the other for a Burnt-offering.] As in the fore-named caſe, XV Levit. 15.
To make an Atonement for him.] Which was to be done, before the Burnt-offering would be accepted.
For that he ſinned by the dead.] He had not properly ſinned; but contracted a legal Uncleanneſs, by touching a dead Body, or being where it was. Which, though it was againſt his Will, yet was a Defilement in the account of the Law; and a kind of Sin becauſe it was a breach of a Ceremonial Law, and therefore thus to be purged. The reaſon of which, and ſuch like Precepts, Abarbinel obſerves (in his Preface to the Book of Leviticus, Cap. IV.) was only this; to make Men very cautious how they contracted any Defilement; as the Nazarite might do in the time of his Separation, and put himſelf to much trouble. Which is the foundation of a famous Saying among their wiſe Men: Diligence begets Caution; and Caution Purity; and Purity Holineſs, and Sanctity.
And ſhall hallow his Head the ſame day.] Conſecrate his Hair afreſh to the LORD, after his Head hath been ſhaved.
Ver. 12. And he ſhall conſecrate unto the LORD the Verſe 12 days of his Separation.] This is a further Explication of what was ſaid juſt before, in the end of the foregoing Verſe: That from the eighth day he ſhall begin to compute the time of his Nazariteſhip; for ſo many days as he at firſt vowed unto the LORD.
And ſhall bring a Lamb of the firſt year, for a Treſpaſs-offering.] Which was to be offered even for ignorant Offences, by the Law made before, V Levit. 15.
But the days that were before;] his Defilement by the dead.
Shall be loſt.] Shall not be reckoned, as the LXX hath it, but go for nothing (as we ſpeak) though they were ſo many that he had almoſt fulfilled his Vow. If, for inſtance; he had vowed to be a Nazarite, for a whole Year; and in the twelfth Month hapned upon a dead Carcaſs: all the foregoing eleven Months were loſt; and he was to begin his Year's Vow again. And this as often as ſuch an Accident hapned; if it were before the time that his Vow was compleated. Which may ſeem very hard, if we do not ſeriouſly conſider the Intention of it: Which was to oblige them to the ſtricteſt care to preſerve themſelves holy and pure in all things; as they were plainly taught to be, by the watchful Diligence they were bound to uſe, to avoid this legal Defilement here mentioned. For none could abſolve them from this Vow, till it was fulfilled in the Exactneſs that is here required. For as they tell the Story in the Talmud, Queen Hellen having taken a Vow upon her for ſeven Years, by coming into the Holy Land was engaged for ſeven Years more; and being defiled toward the later end of them, was obliged for another ſeven Years: which was Twenty and one Years in all. See Dr. Lightfoot of the Temple, Chap. XVIII.
Becauſe his Separation was defiled.] His firſt Separation was defiled by a dead Body; which made it neceſſary he ſhould begin a new one. It might happen alſo that he might die, before he had fulfilled the time he vowed to be a Nazarite. In which caſe Maimonides ſaith any of his Sons might go on where he left, and at the end of the days which his Father had vowed, offer the Sacrifices here appointed, and be ſhaved in his ſtead. So the Miſchna Sotae, Cap. III. Sect. VIII. But Maimonides acknowledges there is no foundation for this in Scripture; but it relyes wholly upon Tradition. See Wagenſeil on that place, Annot. 4.
Verſe 13 Ver. 13. And this is the Law of the Nazarite.] Of putting an end to his Nazariteſhip.
When the days of his Separation are fulfilled.] At the end of the time he vowed, to continue in this ſtate.
He ſhall be brought.] By the Prieſt.
Ʋnto the door of the Tabernacle of the Congregation.] That the Sacrifices here preſcribed might be offered for him.
Ver. 14. And he ſhall offer his Offering unto the Verſe 14 LORD.] i. e. The Nazarite was to preſent theſe following Offerings unto the LORD: For the Prieſts offering them, is not mentioned till v. 16.
One He-lamb of the firſt Year without blemiſh for a Burnt-offering, and one Ewe-Lamb, &c.] Here are all ſorts of Offerings; which he was obliged to make in the concluſion of his Nazariteſhip. A Burnt-offering, as an Acknowledgment of God's Sovereign Dominion. A Sin-offering, imploring Pardon for any Omiſſions, of which he might have been guilty during this Vow: And a Peace-offering, in Thankfulneſs to God, who had given him Grace both to make, and to keep, and to fulfil this Vow.
Ver. 15. And a Basket of unleavened Bread, Cakes Verſe 15 of fine Flour mingled with Oyl, and Wafers of unleavened Bread anointed with Oyl.] Beſides the fore-mentioned Sacrifices here are three Oblations more preſcribed, to compleate his Thankfulneſs. Of which ſee XXIX Exod. 2.
And their Meats-offering, and their Drink-offerings.] This ſeems to relate to the Burnt-offering, and Peace-offering, before-mentioned, (v. 14.) which were to have their proper Meat-offering and Drink-offering; beſides the Basket of unleavened Bread, with the Cakes, and the Wafers. See VII Levit. 12. XV Numb. 2, 3, &c. Where theſe acceſſory Offerings are ordered to accompany the Burnt-offerings, and Peace-offerings; though Sin-offerings had none.
Verſe 16 Ver. 16. And the Priest ſhall bring them before the LORD.] Unto the Altar of Burnt-Offerings; as the Nazarite had already brought them to the Door of the Tabernacle, v. 14.
And ſhall offer his Sin-offering, and his Burnt-offering.] Though the Burnt-offering be firſt named, (v. 14.) as the principal Sacrifice of all other; yet the Sin-offering was firſt offered: by which his Peace being made with God, the two other Offerings, which followed, were acceptable to him.
Verſe 17 Ver. 17. And he ſhall offer the Ram for a Sacrifice of Peace-offerings unto the LORD, with the basket of unleavened Bread.] And the Cakes and Wafers; which accompanied the Peace-offering, that nothing might be wanting to compleat the Feaſt which was to be made upon them.
The Priest ſhall offer alſo his Meat-offering, and his Drink-offering.] By this it appears, that theſe were diſtinct from the Basket of Unleavened Bread, &c. as I obſerved v. 15.
Verſe 18 Ver. 18. And the Nazarite ſhall ſhave the Head of his Separation.] i. e. The Hair of his Head, which was conſecrated to God, ſhall be ſhaved off; that it may be preſented unto him. For having now fulfilled his Vow, this Hair was holy: it not having been defiled as that Hair was, which he ſhaved off before, v. 9.
At the Door of the Tabernacle of the Congregation.] That it might be publickly known he had ended his Vow.
And ſhall take the Hair of the Head of his Separation.] His Hair, which was conſecrated to the LORD.
And put it in the fire.] Where it was burnt.
Which is under the Sacrifice of the Peace-offerings.] In the Court of the Women, (as they tell us in Middoth, cap. 2. ſect. 5.) where there were four Rooms; and that in the North-eaſt corner, was the Room of the Nazarites. In which they boiled their Peace-offerings; and having polled their Hair, put it under the Pot where the Sacrifice was boiling: which, as L'Empereur there obſerves out of Abarbinel, was offered out of Joy, that their Vow was fulfilled: and therefore they put their Hair to be there burnt, as a Teſtimony that their Nazariteſhip was at an end; and that they had no further Obligation to let their Hair grow in obſervance of this Law. And according to this account, that Queſtion is reſolved which many have made; Whether the Nazarites Hair was to be burnt with holy Fire, (viz. that on the Altar) or with common. For it was burnt with that which was under the Pot, or Cauldron, in which the Peace-offerings were boiled: which was common Fire. And indeed it had been unſeemly to burn Hair upon the Altar; it being God's Table, where his Meat was ſet before him: for it would not have been grateful at one of our Feaſts. Yet the Fire under the Peace-offerings may in ſome ſort be called holy; as it was imployed to boil holy Meat: and in that regard more Sacred than other Vulgar Fire.
There are thoſe who think no account can be given of ſuch Ordinances as theſe, but only this; that it was ſo general a Cuſtom, and ſo very ancient among Mankind, to let their Hair grow on purpoſe, and to plait it in Locks, that they might at a certain time cut it off, and devote it to ſome of their Gods: that in all likelyhood the Iſraelites would have followed their Superſtition, if God, to prevent it, had not inſtituted a way of doing what the reſt of the World did, without their Idolatry. For the Directions which God here gives about it, are manifeſtly oppoſite to the way of the Gentiles. For the Nazarites are here directed to cut their Hair (when the time of their Separation was compleated) at the Door of the Tabernacle; where it was alſo to be burnt: whereas the Gentiles hung their Hair, when they had cut it, upon Trees; or Conſecrated it to Rivers, (as I obſerved v. 5.) or laid it up in their Temples, there to be preſerved. The Hebrew Nazarites alſo are required to offer various ſorts of Sacrifices, when they cut their Hair; of which we rarely read any thing among the Gentiles. And all the time of their Separation were to drink no Wine, nor eat Grapes, &c. which was not known among the Heathen. From whence it is, one may think, that they are ſo often put in mind of the LORD, in this Law of the Nazarites. Who are ſaid to be Separated unto the LORD, v. 1, 5, 6. and the Conſecration of his God is ſaid to be upon his Head, v. 7. and all the days of his Separation he was holy to the LORD, v. 8. unto whom he conſecrated the days of his Separation, v. 12. To put them in mind, that though they uſed this Rite, which was common to other Nations, yet it was in honour of the LORD only; whom they acknowledged to be the Author of Health, and Strength, and Growth. For the Devil alſo had his Nazarites, as appears from IX Hoſea 10. All this is ſaid, and much more, with a ſpecious ſhow of Truth, by a moſt ingenious and learned Friend of mine, now with God, in his excellent Book de Legibus Hebraeorum Ritualibus, &c. Lib. III. Diſſert. 1. cap. 6.
But there are two things wanting to make this Opinion probable. First, None can tell how the World came by ſuch a Cuſtom of letting their Hair grow for Sacred uſes; unleſs they had it from Moſes. Who tells us whence he derived it, viz. from God: who appointed this Rite for ſuch Reaſons, as then were plain, but now, perhaps do not appear to us. Beſides, Secondly, there is not the leaſt Evidence that this Cuſtom was ſo old as Moſes his time: which to me ſeems not likely, but rather that it was derived, among the Gentiles, from an imperfect Knowledge of what is here ordained by Moſes. For the chief part of this Nazariteſhip, conſiſting in letting their Hair grow, and conſecrating it unto God, the Gentiles took it to be a piece of great Devotion, foreign, &c. as Theodoret ſpeaks, Quaest. XXVIII. in Levit. not to cut off their Childrens Hair, but let it grow, and after a certain time dedicate it to their Daemons. Many Authors have written much of this Cuſtom; for which there was a certain day appointed at Athens, viz. the third day of the Feaſt called foreign. Which day was called foreign, becauſe then the Hair of their grown Children was ſhorn off, and ſacrificed to Diana. See Petr. Caſtellanus in his Syntagma de Feſtis Graecorum. Where he quotes a paſſage out of Heſychius (p. 28.) who ſays, That before they cut off their Hair, they brought a Meaſure of Wine, which they offered to Hercules, and then all that were preſent drunk of it. Which is ſome imitation of the Drink-offering here mentioned by Moſes, which was offered at the Completion of their Nazariteſhip. And Grotius, and Huetius have made it ſo plain that the Attick Laws were derived from Moſes; that I cannot doubt but this Cuſtom alſo flowed from the ſame Fountain.
And if we muſt give an account of the reaſon of this Inſtitution among the Hebrews, I think that of Maimonides is better then this againſt which I have excepted, viz. that this Law about their Hair was made in oppoſition to the opinion of the ancient Idolaters, called Zabij; who held all things which were ſeparated from the Body to be impure; as the Hair, the Nails, and the Blood. From whence, all Barbers among them were accounted impure Perſons, becauſe they cut Men's Hair, and let Blood. And whoſoever ſuffered a Raſor to paſs upon his Fleſh, was required to waſh himſelf in pure Fountain-water; as he ſhows, More Nevochim, P. III. cap. 47.
Verſe 19 Ver. 19. And the Priest ſhall take the ſodden ſhoulder of the Ram.] The left Shoulder, which he was to take out of the Pot, as it was boiling: for the right Shoulder, (which is called the Heave-ſhoulder in the next Verſe) was the Prieſt's Portion, by a Law made before this, VII Lev. 32, 33.
And one unleavened Cake out of the Basket, and one unleavened Wafer.] The Basket of unleavened Bread was ordered to be offered before, v. 17. and now he orders one of the Cakes, and one of the Wafers (mentioned with the Bread, v. 15.) to be put into the Hands of the Nazarite: the reſt being burnt, I ſuppoſe, upon the Altar.
And ſhall put them into the hands of the Nazarite.] That he might give them to the Prieſt, in token of his Thankfulneſs to him for his pains.
After the Hair of his Separation is ſhaved.] And his Vow, in a manner, compleated: as it was immediately after theſe things were preſented unto God.
Ver. 20. And the Priest ſhall wave them.] Both Verſe 20 the ſodden Shoulder, and the Cake and Wafer.
For a Wave-offering before the LORD.] See VII Lev. 30, 31.
This is holy for the Priest, with the Wave-Breaſt, and Heave-ſhoulder.] Theſe two were the Prieſts Portion out of all Peace-offerings, as I obſerved before from VII Lev. 34. but in this Peace-offering he had moreover, the other Soulder; as a ſpecial Token of the Nazarite's Gratitude for his Cleanſing.
And after that the Nazarite may drink Wine.] He was reſtored to his former Freedom, to live as other Men did.
Ver. 21. This is the Law of the Nazarite, who hath Verſe 21 vowed, and of his Offering to the LORD for his Separation.] All theſe things he was bound to perform, betore he could be freed from his Vow; though he was never ſo poor.
Beſides that that his hand ſhall get.] Beſides which he might add if he pleaſed, according to his Ability.
According to the Vow which he vowed, ſo must he do, after the Law of his Separation.] There was a neceſſity that he ſhould perform what his Vow obliged him unto, according to the Law of Nazariteſhip: though he might voluntarily offer what he thought good, over and above his Oblation; now that he was executing his Vow. His Friends alſo might joyn with him, in the Expenſe he was at for ſo many Sacrifices as he was enjoyned to offer: or in providing voluntary Offerings, beyond his Oblation. Thus we read in XXI Acts 23, 24. that St. Paul, by the advice of St. James, and the Elders Jeruſalem, was at charges with certain Men that had this Vow upon them, and purified himſelf with them: Which was agreeable to the Cuſtom among the Jews, as Petitus and others have obſerved out of Maimonides; who ſays others might help the Nazarites to fulfil their Vow, and partake with them in it, by abſtaining from Wine, &c. for ſome time, as they did.
Verſe 22 Ver. 22. And the LORD ſpake unto Moſes, ſaying.] The Tabernacle having been lately erected, to which the People were all to reſort; they are invited to it by the Directions here given, how they ſhould be diſmiſſed, when they came to Worſhip. Which was in ſuch a manner, that they might not doubt (as R. Menachem gloſſes) but the Divine Benediction would come down upon them from his Celeſtial Habitation; when they devoutly frequented his Houſe here on Earth.
Verſe 23 Ver. 23. Speak unto Aaron and unto his Sons, ſaying.] Whoſe proper Office it was to bleſs the People; as it was to offer their Sacrifices, and burn Incenſe, XXI Deut. 5.
On this wiſe he ſhall bleſs the Children of Iſrael, ſaying unto them.] Standing ſo that they might be ſeen; with their Hands lifted up and ſpread; ſpeaking with a loud voice, with their Faces towards the People. See IX Lev. 22.
Verſe 24 Ver. 24. The LORD bleſs thee, and keep thee.] Give thee all good things, and preſerve thee from all evil.
Ver. 25. The LORD make his Face to ſhine upon thee, and be gracious unto thee.] Be favourable unto thee, and pardon all thy Sins
Ver. 26. The LORD lift up his Countanance upon Verſe 25 thee, and give thee Peace.] Be always with thee to Verſe 26 protect and defend thee, and give thee perfect Happineſs.
When this Benediction was ſaid in the Sanctuary, (if we may believe the Jews) it was but one, and pronounced without any Pauſe: The People keeping a profound Silence; but out of the Sanctuary (in their Synagogues) they made three of it, the Prieſt pauſing at the end of every Verſe, and the People ſaying Amen to each of them. In the Sanctuary alſo they pronounced the name JEHOVAH, which is here thrice repeated; but in their Synagogues they uſed ſome other name inſtead of it. So the Miſchna Sotae, Cap. VII. Sect. 6.
The Repetition of this Name three times, in theſe three Verſes, and that with a different Accent in each of them, (as R. Menachem obſerves) hath made the Jews themſelves think there is ſome Myſtery in it: Which we underſtand, though they do not. For it may well be lookt upon by us as having reſpect to the three Perſons in the Bleſſed Trinity; who are one God: from whom all Bleſſings ſlow unto us, 2 Corinth. XIII. 14. This Myſtery, as Luther wiſely expreſſes it, (upon Pſalm V.) is here occultè inſinuatum, ſecretly inſinuated, though not plainly revealed. And it is not hard to ſhow, if this were a place for it, how properly God the Father may be ſaid to bleſs and keep us; and God the Son, to be gracious unto us; and God the Holy Ghoſt to give us Peace.
Ver. 27. And they ſhall put my Name upon the Children of Iſrael.] To put God's Name upon them, was to commend them to his Almighty Goodneſs; or, to bleſs them by calling upon the LORD, and beſeeching him to beſtow all that they deſired upon them.
And I will bleſs them.] The Jews from hence obſerve that God's Bleſſing, in ſome ſort, depends upon the Bleſſing of the Prieſt: Which they thought ſo neceſſary, that ſuch Prieſts as were admitted to no other Service, might perform this; for fear the People ſhould at any time want it. So Chaskuin upon XXI Deut. 5. and Jalkut, (as Wagenſeil obſerves upon the Gemara Sotae, Cap. VII. Sect. 26.) whoſe words are theſe, The Bleſſing pronounced by a Prieſt, who hath ſome blemiſh in his Body, ought to be accounted legitimate.
Jonathan here paraphraſes theſe words in this manner, I will bleſs them in my WORD, or by my WORD: Which is the Apoſtolical Doctrine, that God the Father hath bleſſed us with all Spiritual Bleſſings, in or by, Chriſt, 1 Epheſ. 3. Who with the Holy Ghoſt, is moſt high in the Glory of God the Father. And it is obſervable, that the Jews think it utterly unlawful to add a fourth Benediction to theſe three; though they find one in the 1 Deut. II. The LORD God of your Fathers, make you a thouſand times ſo many mo as you are; and bleſs you, as he hath promiſed you.