Numbers 6:1–12

In Numbers 4 we have the order of Levite service, appointed by God, for taking down and setting up the tabernacle. In Numbers 5 we have the removal of whatever would defile the camp — and God's dwelling stood in the middle of that camp. Now, in Numbers 6, we have the very opposite. The one who took the Nazarite's vow placed himself in the most holy, or separated, position open to an Israelite. The meaning of the name, Nazarite, is "a separated one."

In Numbers 6 we have the positive separation to God in the energy of the Holy Spirit (v. 2) — "to the Lord." So the Lord Jesus said, especially after His ascension, "For their sakes I sanctify myself" (the ESV reads, "For their sake I consecrate myself"). By the power of the Spirit in us, we should be separate now in the wilderness, walking in white, keeping our garments unspotted by the flesh. He still holds the Nazarite character, because all His disciples are not yet gathered to Him.

The Nazarite's vow was open to everyone in Israel. It was not limited to a special tribe, to the priests or the Levites, or even to the men of Israel. In its application, it is open to all the saints of God, and, indeed, should mark us all at all times.

The vow of the Nazarite is a most remarkable insertion of the Spirit of God early in the Book of Numbers (ch. 6:2–6). It comes soon after the giving of the law. Yet its main principle stands in contrast to law, for it is a vow of completely voluntary devotion. And while it was voluntary, no one could choose for himself how he would devote himself to God. Only God knows what is real devotion to Himself and what is not. First, there must be separation from the fruit of the vine — from mere natural stimulation and the joys of self-indulgence. Second, separation to the Lord in full subjection to His authority, pictured by the long hair. Third, separation from the corruption of death; there was to be no contact with a dead body. The first means personal self-denial. The second means full obedience to the Word of God. The third means avoiding every defiling association.

It is separation not only from what was defiling, but from what was the best in nature. That does not condemn nature; condemning nature is never right in a Christian. We must uphold the honour of God in His creatures to the last. It is always sad when someone weakens what is due to God in anything He has made. Yet that is no reason to deny the power that lifts us above it.

Only one true Nazarite ever walked this earth. His Nazariteship was not merely something negative. It was that positive thing which joined Him to God, rather than only separating Him from the world. In fact He was not a literal Nazarite. John the Baptist was a literal Nazarite... The blessed Lord did not need any external self-righteous separation. His holy soul was completely separate to His Father, and He needed no outward sign of it.

Among the people of Israel, the Nazarite was indeed a special case. An Israelite would not break the law if he decided against taking the Nazarite vow. For Christians dedication is not an option; it is something we are called upon to do. But the attitude in which we wish to live for the Lord should be willing. It should not be a legal sense of duty, trying to live for God in one's own strength. Such efforts can only fail (Romans 7).

Verse 2 says: "When either a man or a woman makes a special vow." The offer is open to everyone. As we have already seen, it is not a question of family line. It has nothing to do with ability or talent either. In Israel, being a Nazarite was open to anyone who wanted it. Consecration today applies in the same way to every Christian.

The verse points out two things: consecration and separation. Sadly, some translations lose this distinction: "If a man or a woman have vowed … to consecrate themselves to Jehovah; he shall separate himself."

At first sight, the word for "consecrate" (Hebrew pala) is translated in a surprising number of ways: "wonderful" (Genesis 18:14), "wonder" (Exodus 3:20), "marvel" (Exodus 34:10), "miracle" (Judges 6:13), "too hard" (Deuteronomy 17:8). Yet for our passage they all point the same way. It was about a special way of life — something people might call "wonderful" or "too hard," something out of the ordinary. The word "separate" (Hebrew nasar), on the other hand, gives the exact content of the vow: separation to God. It appears ten times in the Old Testament, five of them in Numbers 6, and means "keeping away from," "setting aside," "separating" or "consecrating."

This vow comes soon after the giving of the law, but its main principle stands in contrast to law, since it is a vow of completely voluntary devotion. Yet while it was voluntary, no one was left to choose for himself how he would devote himself to God. Only God knows what real devotion to Himself is and what is not. … First, there must be separation from the fruit of the vine — from natural stimulation and the joys of self-indulgence. Second, there must be separation to the Lord in full subjection to His authority, pictured in the long hair. Third, there must be separation from the corruption of death; there was to be no contact with a dead body.

In Numbers 6 we get a picture of positive blessing. The subject is not defilement, but a special setting apart for the Lord. … The separation is not only from what defiled, but from what was best in nature. This does not condemn nature; a Christian must never do that. … It is always sad when someone weakens what is due to God in anything He has made. Yet there is no reason to deny the power that lifts us above it.

The three marks of the Nazarite life we have spoken of were only the outward features of this calling, however important they were. … A vow was a decision to serve God without holding anything back, and so to give oneself to the service of Jehovah. This devotion to Christ is the foundation of the Nazarite life for a Christian. If it is not there, we lay ourselves open to a serious fall. A man may be a Nazarite in an outward way. He may even have, as Samson did, the great power that goes with being a Nazarite, and still not be separated in heart.

The Christian is not under law, and so does not take vows, but he is still under the authority of Christ. … The Nazarite's separation lasted a limited time, "all the days of his separation." The Christian is to be separate to the Lord all the days of his life in this world.

In His character Christ was the true Nazarite. He was the holy one. Instead of earthly joy He was, above all, "the man of sorrows" while He was here. But He has also died to sin and lives to God. He answered to all the sacrifices, but the day is coming when He will drink wine new in the kingdom, as He said in Matthew 26:29. … Christians also are Nazarites to God, not because of any vow, but as sanctified in Christ Jesus.

Here, however, the primary concern does not appear to be the danger of drunkenness. Even grape juice and fresh or dried grapes were forbidden. So these instructions to the Nazarite must be about something wider: earthly joys. They are allowed in themselves. But the Nazarite gives them up willingly, because he is specially consecrated to God.

Wine clearly has a stimulating effect, and taken to excess it takes away the understanding (Hos. 4:11). A Nazarite drank neither wine nor strong drink as a matter of principle. So nothing could limit his power of judgment — an important point, especially in spiritual matters. This is why Aaron and his sons were not permitted to drink wine when they entered the sanctuary (Lev. 10:8-11).

In the first place, the Nazarite was not to drink wine. The fruit of the vine, in every shape and form, was to him a forbidden thing. Now, wine, as we know, is the apt symbol of earthly joy — the expression of that social enjoyment which the human heart is so fully capable of entering into. From this the Nazarite in the wilderness was carefully to keep himself. With him it was a literal thing. He was not to excite nature by the use of strong drink. All the days of his separation he was called to exercise the strictest abstinence from wine.

Each command has a distinct lesson in it. Wine, in Scripture, symbolises joy (Judges 9:13; Ps. 104:15). The Nazarite must give it up. This world cannot minister to the joy of those who walk with God. Many Christians seem never to learn this. The Nazarite is not without joy. His joys are deeper and purer than this world's vines can offer. The wine of earth may stir and excite the imagination. It can give a thrill of pleasure for the moment. But it can never produce the deep joy that marks the one who walks with God, as Enoch did. "The joy of the LORD is your strength" (Neh. 8:10), but it comes down from heaven. Nothing grown in this cursed world produces it.

It is separation not only from what was defiling, but from what was the best in nature. This does not condemn nature. A Christian should never do that. We must uphold the honour of God in what He created, right to the end. It is always sad when a person weakens what is due to God in anything He has made. Yet there is no reason to deny the power that lifts us above it.

In Mediterranean countries wine is plentiful. Enjoying the fruit of the vine in one form or another was common. So a Nazarite who always refused anything made from the vine must have stood out. But a Nazarite lived for God. He was prepared to give up legitimate earthly pleasures. He viewed life from God's perspective. He looked at things differently from those around him. Whatever got in the way of his consecration had no place in his life.

Verse 3: "Separate himself from wine" — that is, joy. The Lord came expecting to find joy among men. He looked for a response to His love in the hearts of men, but found none. So He was a Nazarite from the first. To be a Nazarite is to be separated from every natural affection that death can touch — to be separated to the Lord... So we are Nazarites too. Our own proper joy lies beyond death. So everything I give up here that has the mark of death is simply giving up what hinders a deeper grasp of the joy and blessing of that life which death cannot touch.

In the Scriptures, wine speaks of earthly joy, and God sought that joy from His earthly people, Israel. In Isaiah 5 God compares Israel to a vine... He had done everything possible. Yet when He came to taste the fruit, there was no wine for Him. He could have no joy in His earthly people.

As we know from Jotham's parable in Judges 9, the olive tree speaks of fatness (Judg. 9:8, 9), the fig tree of sweetness (9:11) and the vine of joy: "Shall I leave my wine that cheers God and men?" (9:13). Wine therefore speaks of joy: for God in the drink offering, and for mankind (Ps. 104:15).

It is not a question of the harm of this, that, or the other. As a rule there was no harm in the vine tree, and nothing wrong with it in itself. But the point is this: if anyone aimed at being a Nazirite, if he wanted this holy separation to the Lord, he had to give up wine and strong drink completely. Others might drink wine; but the Nazirite was not to touch it.

Here, however, the primary concern does not appear to be the danger of drunkenness. Even grape juice and fresh or dried grapes were forbidden. So these instructions to the Nazirite must be about something wider: earthly joys. They are allowed in themselves, but he gives them up freely because he is specially consecrated to God.

Note too that not even certain parts of the fruit are left out of this instruction: "from the seeds to the skins". The skins stand more for the outward appearance, while the seeds show the secret principles behind them. Think here of 1 John 2, where John reduces all that the world has to offer to three principles: "the desires of the flesh and the desires of the eyes and pride of life" (1 John 2:16)... The Nazirite avoids not only the outward appearance but also what is worldly at the core.

On the other hand, the phrase shows that the vow only applied for a limited period of time. That time would pass by. The moment would come when the Nazirite was expressly permitted to experience joy (Num. 6:20). For Christians today this period covers their whole life on earth. It is a restricted time, a window of opportunity, so to speak, when we can show that we wish to live for our Lord.

Wine makes merry; it makes glad the heart of man. But Christ had not one feeling in common with a world estranged from God. He could love and pity, but He kept away from all earthly joy and gladness. To Him in whom God was well pleased, nothing here below gave Him enjoyment... This blessed Nazirite walked as God's heavenly stranger through the world.

The vine tree has its roots in the earth. The Nazirite, while under his vow, was to taste nothing made from the vine tree, from the seeds even to the skins. He was to be entirely separate from the pleasures of the world to the Lord. Every believer is a Nazirite, according to the blessed Lord's own vow: "I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom" (Matt. 26:29). Being associated with Him, we are under His vow, and ought to be true Nazirites to God. But this can only be by finding all our joy, delight, and satisfaction in the love of Jesus.

The Nazirite knows that there are a thousand things that can have a negative influence on him, or at least be a distraction for him, although they are harmless in themselves, judged by normal moral standards. This has perhaps never been as true as in our own age of electronic communication. Every subject and every distraction is there, right at our fingertips... But as far as we are ready to give things up for the Lord's sake, we find that He grants us more joy than earthly things could ever give.

It is plain that this was not the ordinary condition of a man. Long hair did not become him, though it is in character with the woman. Long hair is the sign of subjection to another. Subjection is not God's order for the man. He is meant to be the image and glory of God. But in the Nazarite the rule was altogether special. There was a giving up of man's natural rights, of the place of dignity which God gave him in nature.

The long hair of the Nazarite told everyone that he had given up his dignity and personal rights as a man. He did this to devote himself to the service of God. What was glory for the woman was shame for him… Without this dependence there is no service for God and no power for it. What was a sign of weakness for the Nazarite became the source of his strength.

Here again, note, the question is not as to the right or wrong of the case. As a general rule it was right for a man to cut his hair; but it was not right — no, it was altogether wrong — for a Nazarite to do so. This made all the difference. It was quite right for an ordinary man to shave and drink wine. But the Nazarite was not an ordinary man. He was set apart from all that was ordinary, to walk a path of his own.

In our chapter we find the interesting statement: "The consecration of his God is upon his head"… Here, to some extent, the threads meet and the connection becomes clear. Because the Nazarite was separated to God and consecrated to Him, he had let his hair grow. In God's sight that hair had become a sign of his consecration — a crown indeed. This is all the more remarkable since long hair, as such, would have been a dishonour for a male Nazarite.

Hair is the outermost covering of all, over the skin. It is the point where the animal meets the outside world. It is also the point of separation… So the Nazarite let his hair grow long as a token of his separation from everything that would defile. If defilement came in, he had to shave off his hair as a token that he had lost his separation.

Sin has utterly tainted what would otherwise be lovely. But the Nazarite is a picture of Christ in His separation as a man to God. He was without blemish and without spot. Everything that grew up in that Holy One was lovely and acceptable to God… His food was to do the will of Him who sent Him and to finish His work. To have cut off the beautiful hair of the untainted Nazarite would have been to cut off the feelings, interests, thoughts, affections, purposes and acts of Christ. They were all fragrant and precious in the sight of God.

The phrase shows that the vow only applied for a limited period of time. That time would pass. The moment would come when God gave the Nazarite clear permission to experience joy. For Christians today this period covers their entire life on earth… It is a limited time. It is a window of opportunity, so to speak, when we can show that we wish to live for our Lord.

Contact with a corpse caused defilement. We know that death is a result of sin. Romans 6:23 states plainly that death is "the wages of sin." This link between death and sin unlocks the meaning of the third mark of a Nazarite. Contact with sin causes defilement, and that is the deathblow for consecration. Defilement interrupts the enjoyment of fellowship. Without day-to-day fellowship with the Lord — without "abiding in Him" — we can do nothing.

Once the consecration of God rested on a person's head, that great and important fact became the standard and test of all morality. It put him on completely new and unusual ground. He now had to look at everything from a new and unusual point of view. He was no longer to ask what suited him as a man, but what suited him as a Nazarite. So if his dearest friend lay dead beside him, he was not to touch him.

The third mark belongs to man since the fall and is part of his very being: sin, proved by its consequence, death. This was what the Nazarite had to avoid at all cost. Even the strongest ties, family ties, must not count when the question is setting oneself apart for the service of God. How little we understand this! Many Christians say, "Let me first go and bury my father." Others say, "I cannot; my relatives would not allow it." Such are not Nazarites.

For us, defilement comes through contact with moral death. So a dead man stands for someone dead in his sins. It is a very solemn thought for us all. Many live surrounded by relatives who are not converted, and defilement can be picked up so easily… How much, then, we need to be on our guard in our daily dealings, if we want to keep our place of separation and of communion. Let us never forget that all the days of our separation — and for the Christian that means his whole life — we are holy to the Lord.

Contact with a physically dead body does not defile us now. But there are spiritually dead bodies — corrupt religious systems — that insult the holiness of God. He expects believers to keep completely separate from these.

Suppose that by accident, as we say, he was with a man who died suddenly. He lost the whole of his previous period as a Nazarite. He had to begin the days or months or years of his separation again. A mere expression of regret would not do. He was defiled by the dead, and the unbending law of defilement applied. Only after the offering of the sacrifice that removes such defilement could he be fit for God's presence and company.

The reader needs to understand very clearly that this is in no way a question of the soul's salvation, of eternal life, or of the believer's perfect security in Christ… Christianity has two great links. They are closely connected, yet quite distinct: the link of eternal life, and the link of personal communion. Nothing can ever snap the first. The second can snap in a moment, under the weight of a feather.

Concerning contact with the dead, here too it is not a case of literal fulfilment. We also know that He touched the frame on which the widow's dead son was being carried. Yet Numbers 19 states, "anything that the unclean person touches shall be unclean." But seen from the spiritual side, the Lord Jesus was completely separate from death, that is, from sin and its consequences.

In our chapter we find the interesting statement: "The consecration of his God is upon his head." Here the different lines of thought come together and the connection becomes clear. Because the Nazarite separated himself to God and consecrated himself to Him, he let his hair grow. In God's sight that hair became a sign of his consecration — a crown. This is all the more remarkable, since long hair by itself would have been a dishonour for a male Nazarite (1 Cor. 11:14).

Once the consecration of God rested on a person's head, that great and important fact became the standard and test of all morality. It placed him on wholly new and unusual ground. He now had to look at everything from a new point of view. He was no longer to ask what was fitting for a man, but what was fitting for a Nazarite. So if his dearest friend lay dead beside him, he was not to touch him.

The third thing has to do with what belongs to man since the fall and is part of his very being: sin, proved by its consequence, death. This was what the Nazarite had to avoid at all cost. He must not weigh even the strongest ties, those of the family, when it was a question of setting himself apart for the service of God. How little we understand this! Many Christians say: "Let me first go and bury my father." Others say: "I cannot, my relatives would not allow it." Such are not Nazarites.

The ties of nature are right enough, and truly of God in their proper place. But if they are not kept in their place, they are sure to hinder true devotedness… Was ever a son's love so tender as the love that glowed in the heart of the Man Christ Jesus? Was ever obedience to parents so perfect as His? Yet when service made its claims, and the integrity of true Nazariteship had to be held, He could say, "Woman, what does this have to do with me?" And again, "Who is my mother?" Only the true and perfect Servant knew how to adjust conflicting claims and keep each in its place.

Christ made Himself a Nazarite. He did not take His place as a man, or His rights as Son of man. For the glory of God He made Himself completely subject, and He submitted to all that that glory required. He identified Himself with the godly few among the sinful people whom He had loved, and became a stranger to His mother's children… He separated Himself from all the links of human life to devote Himself to the glory and service of God, and to obedience to Him.

Anything that brings us into contact with sin has its effect on our Nazariteship. We lose the power that comes with communion with God, and the special presence of the Spirit with us — however much of that power God had given us. Sadly, we lose the time that went before too; we must begin again. It is great grace that God does not take away all privilege of serving Him… let us always remember that we are under grace.

Christianity has two great links. They are closely connected, but they are quite distinct: the link of eternal life, and the link of personal communion. Nothing can ever break the first. The weight of a feather can break the second in a moment.

Holiness means being set apart for a specific purpose. The first thing God sanctified (made holy) was the seventh day, the Sabbath (Gen. 2:3). Later He sanctified Mount Sinai (Ex. 19:23). Neither the Sabbath Day nor Mount Sinai had sinned. Nor did they have any old nature to be rid of. But both were set apart (nowadays we might say 'reserved') by God for a definite purpose. This is (Biblical) 'hallowing' or sanctification.

Being a Nazarite is not a negative thing, a mere keeping of certain rules, though that is part of it. It is more. It means the Nazarite is set aside for one purpose: to be wholly for God. That is what this verse stresses when it says the Nazarite shall be "holy to the LORD".

The Nazarite's vow was open to all in Israel. It was not limited to one tribe, to the priests or the Levites, or even to the men of Israel. In its application it is open to all the saints of God, and it should mark us all at all times. In Numbers 6, which gives the instructions for the Nazarite, there was no limit on the number of days a person could separate himself to the LORD. But the things commanded and forbidden were for "all the days of his separation."

If the Nazarite broke his separation, the days already kept were lost (Num. 6:12). Does this not show that our devotion to God must be thorough and held back by nothing? We are to keep on with our whole heart "all the days of separation" — that is, until the end of our time on earth. Can we call anything real devotion to God if we limit how long it lasts? Christ's devotion was "to the point of death, even death on a cross" (Phil. 2:8). This true inward purpose of heart is the New Testament answer to the Old Testament vow, but it will do far more than a vow ever could.

When the consecration of God rested on someone's head, that great and important fact became the standard and test of all morality. It placed him on completely new ground. It required him to look at everything from a new point of view. He was no longer to ask what suited him as a man, but what suited him as a Nazarite. So if his dearest friend lay dead beside him, he was not to touch him. He was called to keep himself away from the defiling influence of death, and all because "the consecration of God" was on his head.

God's Nazarites must keep themselves pure or lose their power. For them, power and purity cannot be separated. They cannot go on without inward holiness. So they must always watch against the many things that draw away the heart, distract the mind, and lower the tone of spiritual life. Holiness is the great and necessary mark of every day of Nazariteship. Once holiness is given up, Nazariteship is over.

Nazariteship is not, in any way, a question of the soul's salvation, of eternal life, or of the believer's perfect security in Christ. Christianity has two great links. They are closely connected, yet completely distinct: the link of eternal life, and the link of personal communion. Nothing can ever break the first. The weight of a feather can break the second in a moment. Nazariteship belongs to the second of these.

Christ alone carried out His Nazariteship in full, a complete moral separation, through His whole life on earth. It is still true in heaven, where He remains the true Nazarite, "separated from sinners" (Heb. 7:26).

This passage is not about a Nazarite deliberately breaking his vow. It has in view a sudden death, when someone died without warning and so defiled everyone in the tent (Num. 19:14). But even though intention played no part, the matter could not simply be passed over.

Have you ever thought about the effect of the company we keep? The Nazarite forfeited the hair of his separation by touching a dead body, even suddenly; and I doubt if he forfeited it in any other way. I am convinced that we never come in contact with humanity without being either injured or served by it.

Here we find atonement, in its two great aspects, as the only ground on which the Nazarite could be restored to communion. He had become defiled, and that defilement could only be removed by the blood of the sacrifice. We might think it a very small thing to touch a dead body, especially in a case like this. Someone might ask, "How could he help touching it when the man dropped dead beside him?" The answer is both simple and solemn. God's Nazarites must keep themselves pure. What is more, God sets the standard of that purity, not man. The touch of death alone was enough to break the link of communion. If the Nazarite had dared to carry on as though nothing had happened, he would have defied God's commands and brought heavy judgment on himself.

Our verse stresses a deeply tragic consequence for the Nazarite. This shaving was not the same as the shaving of the cleansed leper's hair (Lev. 14:8). For a Nazarite, the hair that had been growing since the start of his consecration had become the first visible sign of it. It may have taken many weeks or months to reach its length. Now all appeared to be lost because of a single case of defilement.

The long hair of the Nazarite announced to everyone that he had given up his dignity and his personal rights as a man, so that he could devote himself to the service of God… Without this dependence there can be no service for God and no power for it. What was a sign of weakness for the Nazarite became the source of his strength.

It is worth noting what he had to do when he had "defiled his consecrated head" (Num. 6:9-11). One of these acts answered to the loss of his outward Nazariteship, the other to the breaking of his vow, his inward consecration. He had to shave his head. This was his public acknowledgement that he had failed. It was also his admission that the power of his Nazariteship had left him. The repentant Nazarite was not like Samson, who did not know that the Lord had departed from him.

The double cleansing, with sprinkling on the third day and on the seventh, shows us that time is needed. We have to take in what sin is in God's sight, how we have dishonoured Him by it, and how the Lord had to suffer for it.

The second section of the chapter (Num. 6:9–13) deals with a broken Nazarite vow. This section is very solemn, yet it is also a great comfort. God has provided an offering for this very case (Num. 6:10), and He makes a fresh start possible (Num. 6:11, 12).

Here we find atonement in its two great aspects. It was the only ground on which the Nazarite could come back to communion. He had become defiled, and only the blood of the sacrifice could take that defilement away. We might think it a very small matter to touch a dead body, especially in such a case. Someone might ask, "How could he help touching it when the man had suddenly dropped dead by his side?" To all this the reply is at once simple and solemn. God's Nazarites must keep themselves pure. And the standard for that purity is not human but divine.

In the case of the leper it was his leprosy which had made him unclean — the working out of what was within him; in the case of the Nazarite he was defiled by a man dying suddenly near him. This was defilement from outside, and defilement which very probably he could not have guarded himself against; but no plea he could make would have released him from the obligation of coming to the altar of burnt offering with his pair of turtledoves, or two young pigeons — the one for a sin offering, the other for a burnt offering — to make atonement for him, "for that he sinned by the dead."

There was the burnt offering — the type of the death of Christ toward God. There was the sin offering — the type of that same death toward us... In a word, it needed the full virtue of the death of Christ to remove the defilement caused by the simple touch of a dead body. This is especially solemnising. Sin is a dreadful thing in God's sight — most dreadful. A single sinful thought, a sinful look, a sinful word is enough to bring a dark, heavy cloud over the soul.

The sin offering reminds us of what we were in all our sins. The love of God met us in our need, and the Lord Jesus died for us to deal with what we are in ourselves. The burnt offering speaks of our acceptance, not in our own merit, but in the Lord Jesus, who is of infinite worth in the sight of God. Our eyes look to Him, we are occupied with Him, and this is where true strength lies.

One might be too poor to bring a bull or sheep or goat, and provision was made that he could bring turtledoves or young pigeons. Our understanding of the greatness of Christ's sacrifice may be poor. Even so, glory is still given to God in simply recognising that Christ is the true Man from heaven who came to sacrifice Himself. The birds speak of His heavenly character.

It is the bird of love and sorrow, and so it fittingly pictures the Spirit of Him whose love made Him a man of sorrows in a hostile world.

"The eighth day" (v. 10) is the introduction, the first day, of a new week. And so we find the Nazarite starting his separation over again, as it were. If sinners are to be separated to God, it can only be by death — the death of Christ. By His resurrection, He began in power the new creation.

A Nazarite could not deliberately make himself unclean, not even for his nearest and dearest... But the Nazarite might be defiled without intending it, through a man dying "very suddenly by him." This would bring his days of consecration to an end. So it is with a Christian: sin is a possibility, not a necessity. As we read, "My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. He is the propitiation for our sins, and not for ours only but also for the sins of the whole world" (1 John 2:1-2). There is no provision for wilful sin, but there is a sin offering for a sin of inadvertence.

This burnt offering and sin offering remind us that the work of the Lord Jesus is enough — even in the sad case of a believer's defilement. It is not that we "have to go back to the cross," as some claim, "to be converted all over again." We are saved once for all. But we need to realise that our Lord also died with a case of unintended defilement in view.

Verses 9 and 12 say that his consecration, or the head of his consecration, has been defiled. Verse 11 puts the emphasis elsewhere: in God's sight, defilement is sin.

A man died suddenly near the Nazarite, and that defiled him. This was defilement from outside him, and very probably he could not have guarded himself against it. Still, no plea he could make would have released him from coming to the altar of burnt offering with his pair of turtle doves, or two young pigeons — the one for a sin offering, the other for a burnt offering — to make atonement for him, "because he sinned by reason of the dead body."

There was the burnt offering — a picture of the death of Christ toward God. There was the sin offering — a picture of that same death toward us... In a word, it took the full power of the death of Christ to remove the defilement caused by one simple touch of a dead body. This is especially solemn. Sin is a dreadful thing in God's sight — most dreadful.

Every sin is a sin against God. This is why the offering had to be brought to God. We need to realise that the matter concerns our relationship with God. The sacrifice of Christ has settled the problem of our sin — that is the sin offering. It has also made us acceptable before Him, so that we stand in His favour — that is the burnt offering.

Then he had to offer "two turtle doves or two young pigeons," the sacrifice of one who "was not able to bring a lamb." This admitted his incapacity and his worthlessness as a servant. It also admitted the value of the blood offered for his purification. We should note these things. When we have lost communion with the Lord, we should not put on a show of spiritual power. When we have failed in the responsibility of our service, we should humbly confess our sin before God.

Seven days had to pass before he could be cleansed — seven days, so that he might see himself as God sees him. Then he was to shave his head and remove the public sign of his vow, his long hair. After this, on the eighth day, the start of a new period... he was to bring a sin offering and a burnt offering to the priest, to make atonement for him, at the door of the tent of meeting — the Lord's meeting place with His people. In a word, he had to come again under the full power of the sacrifice of Christ.

"The eighth day" (v. 10) is the start of a new week, its first day. So we find the Nazarite beginning his separation over again, so to speak. Sinners can be separated to God only by death — the death of Christ. By His resurrection, He began in power the new creation.

This burnt offering and sin offering remind us that the work of the Lord Jesus is enough — even in the sad case of the defilement of a believer. Some claim that we "have to go back to the cross" "to be converted anew." That is not it. We are saved once for all time. Yet our Lord also died with a case of unintended defilement in view.

To our eyes it would seem to be an accident, but there are none. The power of circumstances should never prevail over those set apart to God. How naturally we excuse ourselves by pointing to our weakness and the unexpected attacks of the enemy! But true weakness is always strength, and there are no circumstances in which God is not present. Nothing of this sort is admitted here… The former days of his vow are lost days. He must begin his vow completely again, because his separation had been defiled. Not finishing it shows that something spoiled the whole of that time. For if the soul is with God, it never lacks power to carry things through.

No trespass-offering was appointed for any public festival. Yet a leper could not be cleansed without one (Leviticus 14:10-14). And a Nazarite who had defiled the head of his consecration could not renew it until he had brought a male lamb of the first year as a trespass offering to the Lord (Numbers 6:12). In both cases God's rights had really been infringed.

Although the Nazarite had failed, he was to "separate himself to the LORD for the days of his separation." God delights in those who seek to live for Him in this world, despite their weaknesses and failures. The lamb of the trespass offering gives the assurance before God that all His claims about our failures have been met. Our relationship with Him rests on the perfection of the work of His own Son.

This verse shows that the Nazarite was given the opportunity to separate himself to God once again, as had originally been in his heart. It is wonderful to see God's grace at work here, allowing the Nazarite to start over.

First, he must have a thorough sense of his condition before God. Seven days had to pass before he could be cleansed — seven days, so that he might see himself as God sees him. Then he was to shave his head, removing his long hair, the public sign of his Nazariteship. After this came the eighth day, the start of a new period. He was to bring a sin offering and a burnt offering to the priest… In a word, he came again under the full power of the sacrifice of Christ. And last, he was to consecrate his head again, and offer a lamb as a trespass offering.

It is true that grace pardons and restores, but we never regain what we have lost.

Anything that brings us into contact with sin has its effect on our Nazariteship. We lose the power that belongs to communion with God, and the special presence of the Spirit with us, whatever measure of that power we were given. Sadly, the time that went before is lost. We must begin again. It is great grace that every privilege of serving God is not taken from us… In any case we should own our defilement at once and go to Christ. We should not pretend to be Nazarites on the outside when we are not so in God's eyes. Nothing is more dangerous than serving God with an impure conscience. Yet let us always remember that we are under grace.