Numbers 6:2
Verse
Context
The Nazirite Vow
1And the LORD said to Moses, 2“Speak to the Israelites and tell them that if a man or woman makes a special vow, the vow of a Nazirite, to separate himself to the LORD,3he is to abstain from wine and strong drink. He must not drink vinegar made from wine or strong drink, and he must not drink any grape juice or eat fresh grapes or raisins.
Sermons
William MacDonald
Robert Wurtz II
John Nelson Darby
Favell Lee MortimerSummary
Commentary
- Adam Clarke
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
John Gill Bible Commentary
Speak unto the children of Israel, and say unto them,.... Whom the following law only concerned, and not Gentiles; so runs the Jewish canon,"the Gentiles have no Nazariteship, though they may bring their vows and freewill offerings as an Israelite, yet if they vow the vow of a Nazarite, the law of the Nazarite is not obliging on them, or they bound by it; but it is free for them to drink wine, and defile themselves for the dead; for it is written, "speak unto the children of Israel" (q):" when either man or woman shall separate themselves to vow a vow of a Nazarite; or "do a wonderful thing" (r); something unusual and uncommon, and what is out of the way of the men of the world, who give themselves up to pleasure, and have little regard to the worship and service of God; wherefore for a person, a man or woman, to vow abstinence from wine and dress, and from the company of others, and to oblige themselves to strict and close devotion to God, was something singular and surprising. This is to be understood of such persons who were at their own disposal; for such that were in their minority, and under the power of parents, or were married women, if they vowed, their vows did not stand, and their parents or husbands could disannul them, unless they had consented to them by their silence, when they heard them made, Num 30:3. There were various sorts of Nazarites; some were appointed by God, as Samson; some were devoted by their parents, as Samuel; and some by themselves, concerning whom is this law more especially; some were perpetual Nazarites, a Nazarite for life, as the two persons just mentioned; though the Jews distinguish between a Samsonian Nazarite, and a perpetual one (s); and some were only for a certain time, according as they vowed: to separate themselves unto the Lord; the Targum of Jonathan is, "to the name of the Lord"; to the honour of his name. Such persons devoted themselves, and set apart their time to serve the Lord in a stricter and purer manner than others, and therefore were had in great account, Lam 4:7; they were types of Christ, who, though he was not strictly a Nazarite, but a Nazarene, yet answered to the Nazarites in his being set apart in divine predestination by his Father to the office of Mediator; in the sanctification of himself, and devoting himself, his time and service, to his Father's glory; and in his being holy and harmless in his life and conversation, and separate from sinners: and they were also emblems of the special people of God, who are a separate people in election, redemption, and calling, and in the intercession of Christ; and as they will be at the last judgment, and to all eternity, and should be now separate from others in their lives and conversations. (q) Misn. Nazir, c. 9. sect. 1. Maimon & Bartenora in ib. (r) "mirificaverit", Montanus; "si mirandum aliquid fecerit", Munster; and some in Fagius and Vatablus; so Aben Ezra. (s) Misn. Nazir, c. 1. sect. 2.
Tyndale Open Study Notes
6:2 Nazirite: The Hebrew term nazir is derived from a verb that means “to separate.”
Numbers 6:2
The Nazirite Vow
1And the LORD said to Moses, 2“Speak to the Israelites and tell them that if a man or woman makes a special vow, the vow of a Nazirite, to separate himself to the LORD,3he is to abstain from wine and strong drink. He must not drink vinegar made from wine or strong drink, and he must not drink any grape juice or eat fresh grapes or raisins.
- Scripture
- Sermons
- Commentary
Samson
By William MacDonald1.1K42:09SamsonNUM 6:2LUK 7:38LUK 15:2JAS 2:10In this sermon, the preacher discusses the cycle of sin and redemption that is seen throughout the book of Judges. He emphasizes that sin enslaves us and leads to a cycle of rebellion, retribution, repentance, and rest. The preacher uses the example of a boy named Johnny who lies to escape punishment for killing his mother's favorite duck, highlighting the tendency to lie to avoid consequences. He also addresses other sins such as cheating, profanity, lust, anger, and hatred, emphasizing the need for repentance and turning to God for forgiveness. The sermon concludes with the reminder that Jesus taught the importance of love and warned against the destructive nature of sin.
The History, Mystery and Tragedy of Samson - Part 2
By Ian Paisley54623:44NUM 6:2JDG 13:4
This sermon delves into the story of Samson from the Book of Judges, focusing on the theme of separation. It emphasizes the importance of separation unto God, drawing parallels between Samson's vow of separation as a Nazarite and the believer's call to live a life of obedience and separation from the world. The sermon highlights the consequences of compromising one's separation and the need to maintain a clear, distinct separation in obedience to God's commands, even in the face of societal pressures and apostasy.
The Silencing of the Prophetic Voice
By Robert Wurtz II0NUM 6:2JER 1:5EZK 2:7JOL 2:28AMO 3:7Robert Wurtz II delves into the role of prophets, highlighting how they were chosen by God to deliver His messages through the power of the Holy Spirit. Prophets acted as God's prosecuting attorneys, calling people back to their covenant with Him, often resorting to extreme measures to gain attention. The consecration to God was essential for prophets like John the Baptist, who lived a separated life to fulfill his calling. However, the authority of God was undermined by the Rabbis, who believed only they could prophesy, leading to a lack of supernatural intervention in human affairs.
The Nazarite
By John Nelson Darby0Separation to GodThe Role of the Holy SpiritNUM 6:2John Nelson Darby emphasizes the significance of the Nazarite vow as a representation of separation unto God, highlighting the role of the Holy Spirit in empowering believers to live holy lives while navigating the challenges of the wilderness. He draws parallels between the Nazarite's commitment and the life of Jesus, who exemplified perfect devotion and separation from worldly ties. Darby explains that true holiness is not merely about innocence but involves a conscious choice to be set apart for God, despite the presence of sin and death in the world. He warns against the dangers of allowing natural affections to compromise one's spiritual strength, using the example of Samson to illustrate the consequences of losing one's Nazarite commitment. Ultimately, he encourages believers to rely on the energy of the Holy Spirit to maintain their devotion and holiness in their walk with God.
Luke 1:15-17. the Prophecy Concerning John the Baptist.
By Favell Lee Mortimer0NUM 6:2MAL 4:5MAT 3:1LUK 1:152PE 3:9Favell Lee Mortimer preaches about the joy Zacharias felt upon hearing the angel's message about his promised son, John the Baptist, who was to be great in the sight of the Lord. John was to be a Nazarite, separated unto the Lord, and filled with the Holy Spirit to turn many of the children of Israel to God. The angel also prophesied that John would go before the Lord in the spirit and power of Elijah, resembling him in faithfulness, courage, and success. The most significant part of the message was the promise of the Savior's imminent arrival, emphasizing the need for hearts to be turned towards God by faithful preachers before His coming.
- Adam Clarke
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
John Gill Bible Commentary
Speak unto the children of Israel, and say unto them,.... Whom the following law only concerned, and not Gentiles; so runs the Jewish canon,"the Gentiles have no Nazariteship, though they may bring their vows and freewill offerings as an Israelite, yet if they vow the vow of a Nazarite, the law of the Nazarite is not obliging on them, or they bound by it; but it is free for them to drink wine, and defile themselves for the dead; for it is written, "speak unto the children of Israel" (q):" when either man or woman shall separate themselves to vow a vow of a Nazarite; or "do a wonderful thing" (r); something unusual and uncommon, and what is out of the way of the men of the world, who give themselves up to pleasure, and have little regard to the worship and service of God; wherefore for a person, a man or woman, to vow abstinence from wine and dress, and from the company of others, and to oblige themselves to strict and close devotion to God, was something singular and surprising. This is to be understood of such persons who were at their own disposal; for such that were in their minority, and under the power of parents, or were married women, if they vowed, their vows did not stand, and their parents or husbands could disannul them, unless they had consented to them by their silence, when they heard them made, Num 30:3. There were various sorts of Nazarites; some were appointed by God, as Samson; some were devoted by their parents, as Samuel; and some by themselves, concerning whom is this law more especially; some were perpetual Nazarites, a Nazarite for life, as the two persons just mentioned; though the Jews distinguish between a Samsonian Nazarite, and a perpetual one (s); and some were only for a certain time, according as they vowed: to separate themselves unto the Lord; the Targum of Jonathan is, "to the name of the Lord"; to the honour of his name. Such persons devoted themselves, and set apart their time to serve the Lord in a stricter and purer manner than others, and therefore were had in great account, Lam 4:7; they were types of Christ, who, though he was not strictly a Nazarite, but a Nazarene, yet answered to the Nazarites in his being set apart in divine predestination by his Father to the office of Mediator; in the sanctification of himself, and devoting himself, his time and service, to his Father's glory; and in his being holy and harmless in his life and conversation, and separate from sinners: and they were also emblems of the special people of God, who are a separate people in election, redemption, and calling, and in the intercession of Christ; and as they will be at the last judgment, and to all eternity, and should be now separate from others in their lives and conversations. (q) Misn. Nazir, c. 9. sect. 1. Maimon & Bartenora in ib. (r) "mirificaverit", Montanus; "si mirandum aliquid fecerit", Munster; and some in Fagius and Vatablus; so Aben Ezra. (s) Misn. Nazir, c. 1. sect. 2.
Tyndale Open Study Notes
6:2 Nazirite: The Hebrew term nazir is derived from a verb that means “to separate.”