mh_parser/vol_split/4 - Numbers/Chapter 6.xml

<div2 id="Num.vii" n="vii" next="Num.viii" prev="Num.vi" progress="66.03%" title="Chapter VI">
<h2 id="Num.vii-p0.1">N U M B E R S</h2>
<h3 id="Num.vii-p0.2">CHAP. VI.</h3>
<p class="intro" id="Num.vii-p1">In this chapter we have, I. The law concerning
Nazarites, 1. What it was to which the vow of a Nazarite obliged
him, <scripRef id="Num.vii-p1.1" osisRef="Bible:Num.6.1-Num.6.8" parsed="|Num|6|1|6|8" passage="Nu 6:1-8">ver. 1-8</scripRef>. 2. A
remedial law in case a Nazarite happened to be polluted by the
touch of a dead body, <scripRef id="Num.vii-p1.2" osisRef="Bible:Num.6.9-Num.6.12" parsed="|Num|6|9|6|12" passage="Nu 6:9-12">ver.
9-12</scripRef>. 3. The solemnity of his discharge when his time
was up, <scripRef id="Num.vii-p1.3" osisRef="Bible:Num.6.13-Num.6.21" parsed="|Num|6|13|6|21" passage="Nu 6:13-21">ver. 13-21</scripRef>. II.
Instructions given to the priests how they should bless the people,
<scripRef id="Num.vii-p1.4" osisRef="Bible:Num.6.22-Num.6.27" parsed="|Num|6|22|6|27" passage="Nu 6:22-27">ver. 22</scripRef>, &amp;c.</p>
<scripCom id="Num.vii-p1.5" osisRef="Bible:Num.6" parsed="|Num|6|0|0|0" passage="Nu 6" type="Commentary"/>
<scripCom id="Num.vii-p1.6" osisRef="Bible:Num.6.1-Num.6.21" parsed="|Num|6|1|6|21" passage="Nu 6:1-21" type="Commentary"/><div class="Commentary" id="Bible:Num.6.1-Num.6.21">
<h4 id="Num.vii-p1.7">The Law Concerning
Nazarites. (<span class="smallcaps" id="Num.vii-p1.8">b. c.</span> 1490.)</h4>
<p class="passage" id="Num.vii-p2">1 And the <span class="smallcaps" id="Num.vii-p2.1">Lord</span>
spake unto Moses, saying,   2 Speak unto the children of
Israel, and say unto them, When either man or woman shall separate
<i>themselves</i> to vow a vow of a Nazarite, to separate
<i>themselves</i> unto the <span class="smallcaps" id="Num.vii-p2.2">Lord</span>:
  3 He shall separate <i>himself</i> 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 <i>himself</i> unto the <span class="smallcaps" id="Num.vii-p2.3">Lord</span>, he shall be holy, <i>and</i> shall let the
locks of the hair of his head grow.   6 All the days that he
separateth <i>himself</i> unto the <span class="smallcaps" id="Num.vii-p2.4">Lord</span> 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 <i>is</i> upon his head.   8 All the
days of his separation he <i>is</i> holy unto the <span class="smallcaps" id="Num.vii-p2.5">Lord</span>.   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 <span class="smallcaps" id="Num.vii-p2.6">Lord</span> 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
<i>is</i> 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 <span class="smallcaps" id="Num.vii-p2.7">Lord</span>, 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
<i>them</i> before the <span class="smallcaps" id="Num.vii-p2.8">Lord</span>, and
shall offer his sin offering, and his burnt offering:   17 And
he shall offer the ram <i>for</i> a sacrifice of peace offerings
unto the <span class="smallcaps" id="Num.vii-p2.9">Lord</span>, 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 <i>at</i> the door of the tabernacle of the
congregation, and shall take the hair of the head of his
separation, and put <i>it</i> in the fire which <i>is</i> 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 <i>them</i>
upon the hands of the Nazarite, after <i>the hair of</i> his
separation is shaven:   20 And the priest shall wave them
<i>for</i> a wave offering before the <span class="smallcaps" id="Num.vii-p2.10">Lord</span>: this <i>is</i> holy for the priest, with
the wave breast and heave shoulder: and after that the Nazarite may
drink wine.   21 This <i>is</i> the law of the Nazarite who
hath vowed, <i>and of</i> his offering unto the <span class="smallcaps" id="Num.vii-p2.11">Lord</span> for his separation, beside <i>that</i> that
his hand shall get: according to the vow which he vowed, so he must
do after the law of his separation.</p>
<p class="indent" id="Num.vii-p3">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 <i>Nazarites,</i> 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 (<scripRef id="Num.vii-p3.1" osisRef="Bible:Gen.49.26" parsed="|Gen|49|26|0|0" passage="Ge 49:26">Gen.
xlix. 26</scripRef>), not only because separate from them, but
because eminent among them. Observe,</p>
<p class="indent" id="Num.vii-p4">I. The general character of a Nazarite: it
is a person <i>separated unto the Lord,</i> <scripRef id="Num.vii-p4.1" osisRef="Bible:Num.6.2" parsed="|Num|6|2|0|0" passage="Num 6:2"><i>v.</i> 2</scripRef>. Some were Nazarites for life,
either by divine designation, as Samson (<scripRef id="Num.vii-p4.2" osisRef="Bible:Judg.13.5" parsed="|Judg|13|5|0|0" passage="Jdg 13:5">Judg. xiii. 5</scripRef>), and John Baptist (<scripRef id="Num.vii-p4.3" osisRef="Bible:Luke.1.15" parsed="|Luke|1|15|0|0" passage="Lu 1:15">Luke i. 15</scripRef>), or by their parents' vow
concerning them, as Samuel, <scripRef id="Num.vii-p4.4" osisRef="Bible:1Sam.1.11" parsed="|1Sam|1|11|0|0" passage="1Sa 1:11">1 Sam. i.
11</scripRef>. 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, <scripRef id="Num.vii-p4.5" osisRef="Bible:Num.30.3" parsed="|Num|30|3|0|0" passage="Nu 30:3"><i>ch.</i> xxx. 3</scripRef>, 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
<i>raised up of their young men for Nazarites,</i> <scripRef id="Num.vii-p4.6" osisRef="Bible:Amos.2.11" parsed="|Amos|2|11|0|0" passage="Am 2:11">Amos ii. 11</scripRef>. The Nazarites were known
in the streets and respected as <i>purer than snow, whiter than
milk,</i> <scripRef id="Num.vii-p4.7" osisRef="Bible:Lam.4.7" parsed="|Lam|4|7|0|0" passage="La 4:7">Lam. iv. 7</scripRef>. 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 <i>observe no such
thing,</i> <scripRef id="Num.vii-p4.8" osisRef="Bible:Acts.21.24-Acts.21.25" parsed="|Acts|21|24|21|25" passage="Ac 21:24,25">Acts xxi. 24,
25</scripRef>. 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, <i>the crown of
his God is upon his head.</i></p>
<p class="indent" id="Num.vii-p5">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.</p>
<p class="indent" id="Num.vii-p6">1. They must have nothing to do with <i>the
fruit of the vine,</i> <scripRef id="Num.vii-p6.1" osisRef="Bible:Num.6.3-Num.6.4" parsed="|Num|6|3|6|4" passage="Num 6:3,4"><i>v.</i> 3,
4</scripRef>. 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
(<scripRef id="Num.vii-p6.2" osisRef="Bible:Amos.2.12" parsed="|Amos|2|12|0|0" passage="Am 2:12">Amos ii. 12</scripRef>), 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, <scripRef id="Num.vii-p6.3" osisRef="Bible:Jer.35.6" parsed="|Jer|35|6|0|0" passage="Jer 35:6">Jer. xxxv. 6</scripRef>.
They were to <i>drink no wine,</i> (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 <i>a little
wine for the stomach's sake</i> is allowed, to help that, <scripRef id="Num.vii-p6.4" osisRef="Bible:1Tim.5.23" parsed="|1Tim|5|23|0|0" passage="1Ti 5:23">1 Tim. v. 23</scripRef>. But drinking much wine
for the <i>palate's sake,</i> to please that, does by no means
become those who profess to walk not <i>after the flesh, but after
the Spirit.</i> (2.) That they might be qualified to employ
themselves in the service of God. They must not drink, lest they
should <i>forget the law</i> (<scripRef id="Num.vii-p6.5" osisRef="Bible:Prov.31.5" parsed="|Prov|31|5|0|0" passage="Pr 31:5">Prov.
xxxi. 5</scripRef>), lest they should <i>err through wine,</i>
<scripRef id="Num.vii-p6.6" osisRef="Bible:Isa.28.7" parsed="|Isa|28|7|0|0" passage="Isa 28:7">Isa. xxviii. 7</scripRef>. 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.
<i>Abstain from all appearance of evil,</i> <scripRef id="Num.vii-p6.7" osisRef="Bible:1Thess.5.22" parsed="|1Thess|5|22|0|0" passage="1Th 5:22">1 Thess. v. 22</scripRef>.</p>
<p class="indent" id="Num.vii-p7">2. They must not <i>cut their hair,</i>
<scripRef id="Num.vii-p7.1" osisRef="Bible:Num.6.5" parsed="|Num|6|5|0|0" passage="Num 6:5"><i>v.</i> 5</scripRef>. 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
<i>trimmed not his beard,</i> <scripRef id="Num.vii-p7.2" osisRef="Bible:2Sam.19.24" parsed="|2Sam|19|24|0|0" passage="2Sa 19:24">2 Sam.
xix. 24</scripRef>. (2.) Some observe that long hair is spoken of
as a badge of subjection (<scripRef id="Num.vii-p7.3" osisRef="Bible:1Cor.11.5" parsed="|1Cor|11|5|0|0" passage="1Co 11:5">1 Cor. xi.
5</scripRef>, &amp;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, <scripRef id="Num.vii-p7.4" osisRef="Bible:Num.6.9" parsed="|Num|6|9|0|0" passage="Num 6:9"><i>v.</i> 9</scripRef>. See <scripRef id="Num.vii-p7.5" osisRef="Bible:Jer.7.29" parsed="|Jer|7|29|0|0" passage="Jer 7:29">Jer. vii. 29</scripRef>.</p>
<p class="indent" id="Num.vii-p8">3. They must not come near any dead body,
<scripRef id="Num.vii-p8.1" osisRef="Bible:Num.6.6-Num.6.7" parsed="|Num|6|6|6|7" passage="Num 6:6,7"><i>v.</i> 6, 7</scripRef>. 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 <i>the consecration of his God is
upon his head.</i> 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 <scripRef id="Num.vii-p8.2" osisRef="Bible:Matt.8.21-Matt.8.22" parsed="|Matt|8|21|8|22" passage="Mt 8:21,22">Matt. viii. 21, 22</scripRef>.</p>
<p class="indent" id="Num.vii-p9">4. All <i>the days of their separation</i>
they must be <i>holy to the Lord,</i> <scripRef id="Num.vii-p9.1" osisRef="Bible:Num.6.8" parsed="|Num|6|8|0|0" passage="Num 6:8"><i>v.</i> 8</scripRef>. 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.</p>
<p class="indent" id="Num.vii-p10">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 (<scripRef id="Num.vii-p10.1" osisRef="Bible:Num.6.9" parsed="|Num|6|9|0|0" passage="Num 6:9"><i>v.</i>
9</scripRef>): <i>If a man die very suddenly by him, he has defiled
the head of his consecration.</i> 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, <scripRef id="Num.vii-p10.2" osisRef="Bible:Num.6.9" parsed="|Num|6|9|0|0" passage="Num 6:9"><i>v.</i> 9</scripRef>.
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 <i>made
for him,</i> <scripRef id="Num.vii-p10.3" osisRef="Bible:Num.6.10-Num.6.11" parsed="|Num|6|10|6|11" passage="Num 6:10,11"><i>v.</i> 10,
11</scripRef>. 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,
<scripRef id="Num.vii-p10.4" osisRef="Bible:1John.2.1-1John.2.2" parsed="|1John|2|1|2|2" passage="1Jo 2:1,2">1 John ii. 1, 2</scripRef>. 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, <scripRef id="Num.vii-p10.5" osisRef="Bible:Num.6.12" parsed="|Num|6|12|0|0" passage="Num 6:12"><i>v.</i>
12</scripRef>. 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 <i>if a righteous man turn
away from his righteousness,</i> and defile himself with dead
works, all his righteousness that he has done shall be lost to him,
<scripRef id="Num.vii-p10.6" osisRef="Bible:Ezek.33.13" parsed="|Ezek|33|13|0|0" passage="Eze 33:13">Ezek. xxxiii. 13</scripRef>. It is
all lost, all in vain, if he do not persevere, <scripRef id="Num.vii-p10.7" osisRef="Bible:Gal.3.4" parsed="|Gal|3|4|0|0" passage="Ga 3:4">Gal. iii. 4</scripRef>. He must begin again, and do his
first works.</p>
<p class="indent" id="Num.vii-p11">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
(<scripRef id="Num.vii-p11.1" osisRef="Bible:Acts.21.27" parsed="|Acts|21|27|0|0" passage="Ac 21:27">Acts xxi. 27</scripRef>), 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, <scripRef id="Num.vii-p11.2" osisRef="Bible:Acts.18.18" parsed="|Acts|18|18|0|0" passage="Ac 18:18">Acts xviii.
18</scripRef>. When the time of the vowed separation was out, he
was to be made free, 1. Publicly, <i>at the door of the
tabernacle</i> (<scripRef id="Num.vii-p11.3" osisRef="Bible:Num.6.13" parsed="|Num|6|13|0|0" passage="Num 6:13"><i>v.</i>
13</scripRef>), 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,
<scripRef id="Num.vii-p11.4" osisRef="Bible:Num.6.14" parsed="|Num|6|14|0|0" passage="Num 6:14"><i>v.</i> 14</scripRef>. 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 (<scripRef id="Num.vii-p11.5" osisRef="Bible:Num.6.14" parsed="|Num|6|14|0|0" passage="Num 6:14"><i>v.</i> 14</scripRef>), yet
seems to have been offered first (<scripRef id="Num.vii-p11.6" osisRef="Bible:Num.6.16" parsed="|Num|6|16|0|0" passage="Num 6:16"><i>v.</i> 16</scripRef>), 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
<i>purer than snow</i> and <i>whiter than milk,</i> 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
(<scripRef id="Num.vii-p11.7" osisRef="Bible:Num.6.15 Bible:Num.6.17" parsed="|Num|6|15|0|0;|Num|6|17|0|0" passage="Num 6:15,17"><i>v.</i> 15, 17</scripRef>), 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 (<scripRef id="Num.vii-p11.8" osisRef="Bible:Num.6.19-Num.6.20" parsed="|Num|6|19|6|20" passage="Num 6:19,20"><i>v.</i> 19,
20</scripRef>); 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, <i>such
as his hand shall get,</i> <scripRef id="Num.vii-p11.9" osisRef="Bible:Num.6.21" parsed="|Num|6|21|0|0" passage="Num 6:21"><i>v.</i>
21</scripRef>. 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 <i>charges with them,</i> <scripRef id="Num.vii-p11.10" osisRef="Bible:Acts.21.24" parsed="|Acts|21|24|0|0" passage="Ac 21:24">Acts xxi. 24</scripRef>. <i>Lastly,</i> One ceremony
more was appointed, which was like the cancelling of the bond when
the condition is performed, and that was the <i>cutting off of his
hair,</i> 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, <scripRef id="Num.vii-p11.11" osisRef="Bible:Num.6.18" parsed="|Num|6|18|0|0" passage="Num 6:18"><i>v.</i>
18</scripRef>. This intimated that his full performance of his vow
was acceptable to God in Christ the great sacrifice, and not
otherwise. Learn hence to <i>vow and pay to the Lord our God,</i>
for <i>he has no pleasure in fools.</i></p>
</div><scripCom id="Num.vii-p11.12" osisRef="Bible:Num.6.22-Num.6.27" parsed="|Num|6|22|6|27" passage="Nu 6:22-27" type="Commentary"/><div class="Commentary" id="Bible:Num.6.22-Num.6.27">
<h4 id="Num.vii-p11.13">A Form of Benediction
Appointed. (<span class="smallcaps" id="Num.vii-p11.14">b. c.</span> 1490.)</h4>
<p class="passage" id="Num.vii-p12">22 And the <span class="smallcaps" id="Num.vii-p12.1">Lord</span>
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 <span class="smallcaps" id="Num.vii-p12.2">Lord</span>
bless thee, and keep thee:   25 The <span class="smallcaps" id="Num.vii-p12.3">Lord</span> make his face shine upon thee, and be
gracious unto thee:   26 The <span class="smallcaps" id="Num.vii-p12.4">Lord</span> 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.</p>
<p class="indent" id="Num.vii-p13">Here, I. The priests, among other good
offices which they were to do, are appointed solemnly to bless the
people in the <i>name of the Lord,</i> <scripRef id="Num.vii-p13.1" osisRef="Bible:Num.6.23" parsed="|Num|6|23|0|0" passage="Num 6:23"><i>v.</i> 23</scripRef>. It was part of their work,
<scripRef id="Num.vii-p13.2" osisRef="Bible:Deut.21.5" parsed="|Deut|21|5|0|0" passage="De 21:5">Deut. xxi. 5</scripRef>. Hereby God put
an honour upon the priests, for <i>the less is blessed of the
better;</i> 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 <i>bless us</i> (<scripRef id="Num.vii-p13.3" osisRef="Bible:Acts.3.26" parsed="|Acts|3|26|0|0" passage="Ac 3:26">Acts iii. 26</scripRef>), as the high priest of
our profession. The last thing he did on earth was with uplifted
hands to bless his disciples, <scripRef id="Num.vii-p13.4" osisRef="Bible:Num.24.50-Num.24.51" parsed="|Num|24|50|24|51" passage="Num 24:50,51">Num
xxiv. 50, 51</scripRef>. 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."</p>
<p class="indent" id="Num.vii-p14">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, <scripRef id="Num.vii-p14.1" osisRef="Bible:Num.6.24-Num.6.26" parsed="|Num|6|24|6|26" passage="Num 6:24-26"><i>v.</i> 24-26</scripRef>.
Here observe, 1. That the blessing is commanded upon each
particular person: <i>The Lord bless thee.</i> 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. <i>Blessed
shalt thou be,</i> <scripRef id="Num.vii-p14.2" osisRef="Bible:Deut.28.3" parsed="|Deut|28|3|0|0" passage="De 28:3">Deut. xxviii.
3</scripRef>. If we take the law to ourselves, we may take the
blessing to ourselves, as if our names were inserted. 2. That the
name <i>Jehovah</i> 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 <i>the grace of our Lord Jesus Christ,
the love of the Father, and the communion of the Holy Ghost,</i>
each of which persons is Jehovah, and yet they are "not three
Lords, but one Lord," <scripRef id="Num.vii-p14.3" osisRef="Bible:2Cor.13.14" parsed="|2Cor|13|14|0|0" passage="2Co 13:14">2 Cor. xiii.
14</scripRef>. 3. That the favour of God is all in all in this
blessing, for that is the fountain of all good. (1.) <i>The Lord
bless thee!</i> 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.) <i>The Lord make his face shine upon thee,</i>
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.) <i>The Lord lift up his countenance upon thee.</i>
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 <i>put
gladness into the heart,</i> <scripRef id="Num.vii-p14.4" osisRef="Bible:Ps.4.7-Ps.4.8" parsed="|Ps|4|7|4|8" passage="Ps 4:7,8">Ps. iv.
7, 8</scripRef>. 4. That the fruits of this favour conveyed by this
blessing are protection, pardon, and peace. (1.) Protection from
evil, <scripRef id="Num.vii-p14.5" osisRef="Bible:Num.6.24" parsed="|Num|6|24|0|0" passage="Num 6:24"><i>v.</i> 24</scripRef>. The Lord
<i>keep thee,</i> for it is he that keeps Israel, and neither
<i>slumbers nor sleeps</i> (<scripRef id="Num.vii-p14.6" osisRef="Bible:Ps.121.4" parsed="|Ps|121|4|0|0" passage="Ps 121:4">Ps. cxxi.
4</scripRef>), and all believers are <i>kept by the power of
God.</i> (2.) Pardon of sin, <scripRef id="Num.vii-p14.7" osisRef="Bible:Num.6.25" parsed="|Num|6|25|0|0" passage="Num 6:25"><i>v.</i>
25</scripRef>. The Lord be <i>gracious,</i> or <i>merciful,</i>
unto thee. (3.) Peace (<scripRef id="Num.vii-p14.8" osisRef="Bible:Num.6.26" parsed="|Num|6|26|0|0" passage="Num 6:26"><i>v.</i>
26</scripRef>), including all that good which goes to make up a
complete happiness.</p>
<p class="indent" id="Num.vii-p15">III. God here promises to ratify and
confirm the blessing: <i>They shall put my name upon the children
of Israel,</i> <scripRef id="Num.vii-p15.1" osisRef="Bible:Num.6.27" parsed="|Num|6|27|0|0" passage="Num 6:27"><i>v.</i> 27</scripRef>.
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. <i>We are called by thy name, leave us not.</i> It is added,
<i>and I will bless them.</i> 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, <scripRef id="Num.vii-p15.2" osisRef="Bible:Luke.10.5-Luke.10.6" parsed="|Luke|10|5|10|6" passage="Lu 10:5,6">Luke x. 5, 6</scripRef>. For in <i>every place
where God records his name</i> he will <i>meet his people and bless
them.</i></p>
</div></div2>