NUMBERS 6
Chapters 1 - 4 are divine orderings; they give us the mind of God as to the camps and as to levitical service. But chapter 5 shows that God had before Him that there would be unfaithfulness on the part of His people, and that it would necessitate their being passed through deep exercises that would secure truth in their inward parts, bringing to light what was clean as well as exposing what was defiled. Under such exercises what has been truly wrought by God becomes manifest in self-judgment, and in the Person and death of Christ becoming known and valued in the depths of the soul. This is the “clean” woman of chapter 5:28; faithfulness in the affections leads to fruitfulness, and the Nazarite is morally the “seed” conceived thereby. The Nazarite is the product of fidelity in the affections, so that there is consecration to God, not in an official or formal way, or even as in obedience to a command, but as the result of an inward movement in the heart of “a man or a woman”.
“The special vow of a Nazarite” narrows the view considerably from what we have seen in chapters 1 - 4. It introduces the thought of individuals-or, we might say, a remnant-being separated to God in a special way, and this following upon the unfaithfulness of the people generally being indicated, in a figurative way, in the previous chapter. “The special vow of a Nazarite” is thus of deepest interest, for it makes known that, whatever the general state of the people of God may be, there is an opportunity for any who desire to “consecrate (or separate) themselves to Jehovah” to do so. The saints in Macedonia “gave themselves first to the Lord, and to us by God’s will”
([p. 60] 2 Corinthians 8:5); they went even beyond what the Apostle hoped; a beautiful example for us all!
God loves to take notice of what is spontaneous on the part of His saints, and in His economy provision is made for the special as well as the ordinary. “The special vow of a Nazarite” has in view a distinctive separation to God, the outcome of a definite movement of heart towards Him. Indeed a “vow” of any kind is the product of a special exercise, as we may see in 1 Samuel 1:11; Psalm 66:13,14. Have we known anything of such a “special” movement of heart? Or are we content to conform to the standards of Christian living which seem to be adopted by the many? Perhaps there are few believers who have not when under discipline, or at times of special spiritual movement in their souls, made vows. We know that Paul had a vow when he was in Corinth; probably the conditions amidst which he had to labour in that city led him to feel the necessity for special dedication to God. A true vow is the expression of spiritual purpose to be definitely for the Lord, and God takes notice of it, and holds one to it. His discipline will, if necessary, come in to help us in relation to our vow.
“The special vow of a Nazarite” requires a peculiar degree of separation; it supposes a “special” measure of devotedness, and there is an opportunity for each one of us to excel in this way if our hearts prompt us to do so. Who can doubt that Timothy was peculiarly near to Paul in his devotedness? “He works the work of the Lord, even as I” (1 Corinthians 16:10). “For I have no one like-minded who will care with genuine feeling how ye get on. For all seek their own things, not the things of Jesus Christ” (Philippians 2:20,21). The Spirit of God has called our attention to some who were evidently “special” in devotion to the Lord’s interests. Such saints as Priscilla, Aquila, Phoebe, Gaius,
[p. 61] Epaphroditus, Epaphras, the house of Stephanas, come at once to our minds. That such were not very numerous even in Paul’s day becomes manifest as we read his epistles. It is touching to read, after the mention of several names, “These are the only fellow-workers for the kingdom of God who have been a consolation to me” (Colossians 4:11). The number of true Nazarites in the Israel of God has never been large, but there have been such, and I believe the Lord would move our hearts to desire that there should be something “special” in our devotedness and separation to Him. The chapter before us furnishes, in a typical way, very definite instruction as to how “the special vow of a Nazarite” is to be carried out.
The Nazarite in Israel was a remarkable witness that in the divine mind the time for joy of an earthly character had not yet come. So that one who devoted himself in a special way to God must needs separate himself from that which represented it. “He shall separate himself from wine and strong drink: he shall drink no vinegar of wine, nor vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat grapes fresh or dried. All the days of his separation shall he eat nothing that is made of the vine, from the seed-stones to the skin” (verses 3,4). The Israelite in Canaan had his vineyards, and there was naturally gladness when wine increased, for it is said to gladden the heart of man (Psalm 104:15). But the Nazarite separated himself from it because of his consecration to God! It said plainly to every exercised heart and mind that the kingdom of God had not yet come. Nazariteship would certainly have no meaning in heaven; there is nothing there for a devoted heart to separate from, for God’s will is done absolutely. And when the kingdom of God is set up on earth Nazarite-ship will not be called for, when His will is done on [p. 62] earth as in heaven. That is why we have in this chapter the thought of the days of consecration being fulfilled, and of the Nazarite afterwards drinking wine. The “special vow” is for a prescribed period, and it contemplates a time when that period would end.
Even in Israel, where promises referred to earthly blessing (but all connected with the coming in of Christ, and therefore not to be enjoyed in any true sense without Him), special consecration to God required separation from the vine and its products. Then how much more does the principle of this apply now since God’s King has come and been rejected? Natural enjoyments, social pleasures, a thousand and one things which stimulate and excite human feelings by what is agreeable to men — as distinct from natural relationships on the one hand, and what is positively sinful and wicked on the other — are now found in a world which has rejected Christ, and they are unclean by reason of the fact that what is due to Him does not enter into them at all. God has no part in them, nor has His blessed Son. Christ is now the heavenly Nazarite, not drinking of the fruit of the vine until He will do so in a new way in the kingdom of God (see Mark 14:25).
Any special consecration to God now requires the recognition of this. Innumerable things of an earthly character, which are agreeable to men as men, furnish to God’s Nazarites an opportunity for separation. Such are under obligation to exercise self-restraint in regard of much that would naturally appeal to them. They are concerned to be true to their “special vow”, and to maintain a personal holiness and separation that are in keeping with it. The Nazarite had no official dignity like the priest or the king; his holy purity was of a personal nature; and yet it excelled even that of the sons of Aaron, and corresponded with that of the [p. 63] high priest himself (compare Numbers 6:7 with Leviticus 21:2,11).
There was, perhaps, no more striking witness in Israel than the presence amongst them of Nazarites — men and women consecrated to God, and evidencing in their persons the distinctive beauty of separation to God. “Her Nazarites were purer than snow, whiter than milk; they were more ruddy in body than rubies, their figure was as sapphire” (Lamentations 4:7). And no man or woman in Israel was excluded from being a Nazarite; the privilege awaited the promptings of any heart that had learned God according to Genesis and Exodus and Leviticus. For Numbers follows these books morally. It supposes God known in grace and faithfulness, His covenant entered into, His testimony appreciated, the preciousness of Christ known. It was all this that moved one to personal dedication according to Numbers 6. Nor is it otherwise today. What pains God has taken to pass us through our Exodus and Leviticus to make Himself known to us, and to make Christ precious to us, so that we may be liberated in spirit and enlarged in heart towards Him, so that we may cherish the thought of being separated to Him! We cannot all be prominent in the assembly as having great gifts, but we may all carry the moral beauty and dignity of separation to God. And it would not be too much to say that the testimony of God today largely depends on the spirit of Nazariteship being found amongst His people. May we all covet to be characterised by it!
The Lord generally awakens in young believers a desire to be specially for Him, but sometimes the desire fails to take definite form. A “special vow” would indicate that the desire takes such form by the Spirit that it leads to a distinct degree of separation. True devotion matures in this way as the outcome of [p. 64] prayer. Satan may get an advantage, and the head of consecration be defiled, as we see in verse 9, but a true Nazarite does not give up his vow. “Though he fall, he shall not be utterly cast down, for Jehovah sustaineth him with his hand” (Psalm 37:24). He learns humbling, but needed, lessons, and eventually he fulfils “the days of his separation”.
“All the days of the vow of his separation there shall no razor come upon his head; until the days be fulfilled, that he hath consecrated himself to Jehovah, he shall be holy; he shall let the locks of the hair of his head grow” (verse 5). The words of the apostle Paul come to our minds in this connection: “Does not even nature itself teach you, that man, if he have long hair, it is a dishonour to him?” (1 Corinthians 11:14). So long as there is any excellency about separation to God there must necessarily be something peculiar about it. The very idea involves something distinctive which is an honour before God, and a deep inward satisfaction to the one who takes it up in love to Him, but which is different from the ordinary life of men. Nazariteship in Israel was even something different from the ordinary life of the people of God, suggesting that there may be a “special” separation to God which has distinctive features even amongst His people. And the unshorn locks intimate plainly that such a separation will involve personal surrender in some way; it will not lead to increased honour in a public way, but rather the reverse. The Nazarite would make up his mind that the longer his “special vow” lasted the more marked would be the distinctiveness of it, and this in regard of any attempt to maintain personal dignity or honour in a natural way. If we conform to the world we shall have its approval: if we fall in with the ordinary ways of the Christian profession we shall escape reproach. But if we purpose to be in [p. 65] special separation to God we must be prepared to accept its consequences in some kind of reproach or dishonour. The world is away from God, therefore one consecrated to God must be separate from it. The professed people of God are not walking in His ways in the beauty of holiness, therefore if one is separated to God there is a marked difference between him and them.
The second chapter of 2 Timothy is largely a call to Nazariteship in the midst of a corrupt profession; and the overcomer in the assemblies (Revelation 2, Revelation 3) would of necessity be in separation to God from all the features which were under divine disapproval. The thought of Nazariteship would have no place if things in general came up to what was in God’s mind. It is because they do not that the “special vow” of consecration has peculiar value. I think it has its place in Numbers as suggesting that what was in God’s mind would only be answered to in reality by a remnant who would, as consecrated to Him, be witnesses that the time for earthly blessing or honour had not yet come. It introduces the thought of a remnant characterised by special devotedness, which is carried through to completion in spite of any breakdown that comes in by the way. A special witness is thus preserved until the days of Nazariteship are over, when the Nazarite will drink wine in the kingdom of God, and enjoy it more deeply on account of his faithfulness in separation during the time that separation was called for. Then, when the Nazarite drinks wine in the kingdom of God, there will be a wide extension of blessing. The whole of God’s earthly people will come, under the priestly blessing of Aaron and His sons, into His blessing and keeping, and into the peace of the world to come (see verses 22 - 27). It is a beautiful picture of what marks the present time — holy [p. 66] separation on the part of those consecrated to God — and also of the coming day when Nazariteship will have its answer and recompense in the joy of the kingdom.
“All the days that he hath consecrated himself to Jehovah, he shall come near no dead body. He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister when they die; for the consecration of his God is upon his head. All the days of his separation he is holy to Jehovah” (verses 6 - 8). We see repeatedly in this book that contact with a dead body renders unclean; and here the Nazarite “sinned by the dead person” if he touched him. We may also note that the possibility of his defiling the head of his consecration in this way is contemplated, while it is not referred to in relation to his separation from the vine, or his locks being unshorn. So that this last feature is evidently the point of greatest danger, where there is the greatest possibility of being defiled. It was also a point where something might happen “unexpectedly” by him suddenly, calling for particular watchfulness.
It is important that we should understand what is typified by a “dead body”, and we may learn this by observing how death is spoken of in a moral sense in Scripture. The Lord said to one whom He had called to follow Him, “Suffer the dead to bury their own dead, but do thou go and announce the kingdom of God” (Luke 9:60). In so saying the Lord made it clear that, as regards the mass of those who were in the place of being the people of God, they were “the dead”. Israel is at present in that condition, so that heir future reception by God will indeed be “life from among the dead” (Romans 11:15). It is to this that Isaiah refers when he says, “Thy dead shall live, my dead bodies shall arise” (Isaiah 26:19). But in “the dead”, as such, there is nothing for God; they do not praise Him (Psalm 115:17,18); it is “the living, the living” — twice repeated to make it very emphatic — who do that (Isaiah 38:19). The man who wanders out of the way of wisdom “shall abide in the congregation of the dead” (Proverbs 21:16).
The Nazarite was to “come near no dead body”. It intimates that conditions would be present amongst God’s people in which there would be nothing for Him. When the voice of the Son of God has not been heard in life-giving power persons are dead (John 5:25); though they may have “a name” that they live, they are really dead (Revelation 3:1). Such a condition as that in man is defiling. There may be no gross evil; there may even be a great show of good works and religious activity; beautiful words may be uttered, the very words of Scripture, but there is nothing for God. Now it is a solemn reality that one who is himself amongst the living — who is even separated to God by a special vow — may be defiled by contact with a condition in which there is nothing for God. Viewed spiritually, that is not only unclean in itself but it is contaminating to the living. So that if any are separated to God they must beware of touching-of course in a moral sense-what is really dead.
The second epistle of Timothy is written by Paul as an “apostle of Jesus Christ by God’s will, according to promise of life, the life which is in Christ Jesus”, and he speaks of “our Saviour Jesus Christ, who has annulled death, and brought to light life and incorruptibility by the glad tidings” (2 Timothy 1:1,10). But if life thus comes in, according to God’s own purpose and grace, it is maintained in practical purity by Nazariteship — by withdrawing from iniquity, and separating from those who do not truly honour God, To “touch” an unclean thing, according to Scripture,
[p. 68] is simply the opposite to separating from it (see 2 Corinthians 6:17). And if we “touch” what has no vitality Godward — that is, if we do not maintain separation from it — the head of our consecration will be defiled.
In relation to this, the possibility is suggested of one dying “unexpectedly by him suddenly”. It is not, sup-posed that he would touch a dead person voluntarily, but he might “unexpectedly” do so. In such a case it might be said that he could not help himself, and therefore could not be held responsible for what had happened! But such reasoning is human, and, as we shall see, not in accord with the mind of God. For the priest has to “make an atonement for him, for that he sinned by the dead person” (verse 11). True Nazariteship calls for great watchfulness and circumspection; defilements would not occur “unexpectedly” to a man or woman who had pondered “the law of the Nazarite”. Such would be aware of the danger; they would be ever vigilant lest the thing they had been warned against should happen. There is a scripture which says, “had he taken warning he would have delivered his soul”. Defilements are almost invariably contracted through unwatchfulness, and we are fully responsible for this. I may say that I was taken unawares, but this is no excuse; it is a humbling confession that I have not heeded the Lord’s words, “Watch and pray that ye enter not into temptation”.
The unwatchfulness which would lead to the Nazarite being defiled “unexpectedly”, notwithstanding the warning which the law gives him, would indicate some degree of self-confidence. A vow may be taken up in all sincerity but without sufficient self-distrust. Indeed, in the type the man or woman are presented as having entered upon the “first days” of their [p. 69] separation without bringing any offering. They have not begun at the altar with the recognition that nothing of flesh will avail, that the death of Christ is needed to meet all the conditions on their side. The thought of consecration is often taken up without much depth of self-knowledge. In such cases dependence is not complete; there is not the looking entirely outside self for all sources of strength; nor is there the needed watchfulness in regard of realised weakness and the dangers that beset the Nazarite. When this is so, there is an element even about consecration which exposes it to defilement.
A failure in regard of Nazariteship carries with it very peculiar exercise, for it is a failure to maintain a separation which one’s own heart has suggested and desired. It is very humbling to be made conscious that even in regard of this one has been on a line which could not be carried through, and which we have to learn to judge as of no spiritual value. This is set forth by the defiled Nazarite shaving his head on the day of his cleansing (verse 9). The exercises set forth in type in chapter 19:11 - 22 come in at this point, and have to be taken account of. The result of going through them is that the past days of Nazariteship are completely set aside, and he begins entirely anew on a different footing. “The first days are forfeited (or, fall), for his consecration hath been defiled” (verse 12). How often do we get in Scripture the thought of a “first” which ends in failure, and then a second which answers to the mind of God! And this divine lesson enters in a weighty manner into “the law of the Nazarite”.
The days during which the water of purification is sprinkled on the defiled Nazarite on the third and the seventh, according to chapter 19, have to be gone through. This is a deep and searching exercise, for it [p. 70] brings home to him that there has been a fleshly element even in his consecration, which he now judges as having come under the divine purifying of the death of Christ, and he discards his “first days” as of no spiritual value. Then he comes to an “eighth day”, which has no place in chapter 19, “and he shall hallow his head that same day” (verse 11). The “eighth day” is the first day of a new week, but looked at as standing in some relation to the previous seven days. So the “two turtle-doves, or two young pigeons” are brought for a sin-offering and a burnt-offering, to “make an atonement for him, for that he sinned by the dead person”. He has now learned that “the first days” were of such a character that they did not count at all, save as requiring a sin-offering. And the burnt-offering being also brought typifies the apprehension of an entirely new ground of acceptance in Christ, and through the “sweet-odour” of His offering of Himself. The Nazarite does not give up his vow, but he learns to take it up in a new way. The break-down of the “first days” teaches him to distrust himself, and to see that nothing but the death of Christ could meet his failure on the line of the flesh, or furnish a ground on which he could really “hallow his head”. It is to be observed that there was no hallowing when he first began, but there is on the eighth day when all that went before is given up as worthless. There is going to be something new, taken up in the light of Christ and of His death, that will be really for God. There is no suggestion in the type that the second consecration will break down. The death of Christ has now been learned as purifying from what is of the flesh, and consecration is renewed on the ground that what is fleshly has been judged in that death, and that there is a wholly new ground of acceptance through the burnt-offering.
[p. 71] The Nazarite, in beginning again, also brings “a yearling lamb for a trespass offering”. He sees that his break-down has been so serious that nothing but the death of Christ could make amends for it. He has a mature apprehension of this, as the larger offering suggests. He consecrates to Jehovah the days of his separation in a sense of this; he is now, in type, a self-judged and self-humbled man. He thinks much of Christ, and lets go as worthless all the “first days”, which, as being defiled and forfeited, are now seen to have been lacking in the true spiritual features of separation to God. There are great lessons in all this. How many have started out with true desire to be wholly for the Lord, but not having learned to distrust themselves, there is self-confidence leading to unwatchfulness, and then humbling failure to maintain what was desired! God uses this to teach us that the death of Christ is needed to bring to an end everything on our side according to flesh. We learn to value that death much more than we did before, and to count that even the consecration of the “first days” — that is, when flesh was not truly judged in the light of Christ’s death — is all worthless, and has to be forfeited. We have to come to an end of all confidence in our own devotedness and purpose of heart; so that we may start afresh with God in the apprehension of Christ. The sin-offering is the death of Christ as meeting all our failure, but the burnt-offering is the death of Christ as the great expression of His perfect devotedness, and that is now prominently before us rather than our own consecration. The vow is now pursued in the light of our appreciation of Christ, and as counting on His support. It may be noted that the Nazarite begins again with two turtle-doves or two young pigeons, but when his days of consecration are fulfilled he brings a yearling he-lamb for a burnt- [p. 72] offering and a yearling ewe-lamb for a sin-offering. He begins small in his apprehension of Christ, but he ends with a relatively large apprehension. This is how it should ever be.
We have now to consider “the law of the Nazarite on the day when the days of his consecration are fulfilled” (verse 13). We have already referred to the dispensational bearing of this, and the change which will be brought about by the coming publicly of the kingdom of God. But, while this is clearly in view, the typical teaching of this chapter seems to include the thought that a certain result of fulfilled Nazarite-ship may be reached morally in the assembly. I think this is suggested in the Nazarite being “brought to the entrance of the tent of meeting” (verse 13) to present a very comprehensive series of offerings. Separation to God leads to great wealth in the knowledge of Christ, and this being brought to the entrance of the tent of meeting — the common point of approach to God for all Israel — would teach us that what is acquired by a consecrated individual is intended to enrich the whole assembly, and to enhance the spiritual character of its communion. The Nazarite has this end before him all the time; he holds himself under special restraint in relation to things which do not at present minister to the pleasure of God, having in view enlargement in that which does directly serve His pleasure, and the gain of which will widen out to all the brethren. It is a very stimulating thought that true separation to God will work out in this way.
It is as we maintain separation to God that we acquire in our souls rich apprehensions of Christ as the burnt-offering, the sin-offering, the peace-offering, the oblation of fine flour mingled with oil and anointed with oil, and the drink-offering. We may be sure that there will be peculiar sweetness and wealth in these [p. 73] precious and varied apprehensions of Christ when they have been developed in the soul of a man or a woman who has been separated to God. And that is how they are viewed in this chapter: they are such apprehensions as only a Nazarite would acquire. But they are brought to the door of the tent of meeting, so that all who come there may rejoice in what is offered to God, and may participate, if clean, in the communion of the peace-offering, while the priest gets his particular portion in the wave breast and the heave-shoulder. For remarks on the typical significance of these offerings in detail, (see “An Outline of Leviticus”, chapters 1 - 7).
“And the Nazarite shall shave the head of his consecration at the entrance to the tent of meeting, and shall take the hair of the head of his consecration, and put it on the fire which is under the sacrifice of the peace-offering” (verse 18). We see here, in a remarkable type, how faithful Nazariteship contributes to the communion of saints. The ram is offered as a sacrifice of peace-offering to Jehovah, but while those parts representing the excellency of Christ were being burned as “an offering by fire to Jehovah of a sweet odour”, the hair of the Nazarite’s consecration-the witness of its faithful completion-was put by him on the altar fire. Such an offering was unique. It is the only instance in which anything which might be regarded as personal to a saint was put on that sacred fire. The separation of the Nazarite becomes in a peculiar way a sacrificial offering to God. But it is identified with the peace-offering, to teach us what an important bearing the separation of the saints has on their communion or fellowship. The excellencies of Christ are offered to God, but the one who has brought them has been himself so separate to God that he is personally in accord with his offering. How acceptable is this to God I Then all who partook of the ram would [p. 74] be in communion with the altar; they would regard this particular peace-offering in its own setting. It was a communion in which the preciousness of Christ was enjoyed together, but which was also directly the outcome of intense separation to God on the part of the offerer. His Nazariteship entered into it and gave it character. Such a fellowship as this depends on faithful Nazariteship. The saints have the privilege of walking in holy separation to God, in view of taking up together in common joy before Him their portion in Christ. Nazariteship thus becomes contributory to the joy of the fellowship, and, from the point of view of this chapter, is essential to it.
“When the days of his consecration are fulfilled” the thought of separation drops, and the thought of offering takes its place; the priest becomes the prominent actor. Indeed, the Nazarite putting his hair on the altar fire may be said to be a priestly act; and then the priest puts on his hands what speaks only of Christ, and it is waved before Jehovah for His delight. The Nazarite becomes identified with the priest, and is before God in conditions which are complacent to God. It is obvious that the thought of separation has no place there; in that holy sphere the exercises of Nazariteship are at an end.
“And afterwards the Nazarite may drink wine” (verse 20). I think we should misunderstand the teaching of the type if we did not recognise that the wine which he drinks “afterwards” is a different kind of wine from that which he was separated from before. Our Lord’s words, with reference to His own Nazariteship, would confirm this. “But I say to you, that I will not at all drink henceforth of this fruit of the vine, until that day when I drink it new (of another kind) with you in the kingdom of my Father” (Matthew 26:29; see also Mark 14:25; Luke 22:18).
[p. 75] It is obvious to the spiritual mind that the wine which He will drink in His “afterwards” will be very different from that which has now to be refused by His Nazarites. The kingdom of His Father — the kingdom of God — will bring in a gladness the like of which has never been known before. It was, indeed, brought near to men by the Son of God, for He was the Bridegroom with ability to furnish “the good wine” abundantly. But men refused Him, and He is now the Nazarite, as separated from earthly joy until that joy takes an entirely new character in the kingdom of God. Men on earth will then be glad to enjoy their portion in relation to God, His love and favour will be their delight — the new wine of His kingdom.
But for us the “new wine” of that kingdom has already come in; it stands connected not with earthly things, but with the shining upon us of God’s love and favour in Christ. Two verses in Psalm 4 state the position exactly: “Many say, Who shall cause us to see good?” Faith’s answer to this question is, “Lift up upon us the light of thy countenance, O Jehovah”. This results in the experience of verse 7, “Thou hast put joy in my heart, more than in the time that their corn and their new wine was in abundance”. Note the expressions, “their corn ... their new wine”! The man set apart for Jehovah (see verse 3) — the Nazarite — can speak of what is theirs. The “many” lay themselves out to enjoy the good which the earth affords without any sense that the kingdom of God is not here, or any desire for it to come. They have “their new wine”, and sometimes they have it in abundance. But the Nazarite looks to another Source for his wine, and he gets it of an entirely different kind from theirs, and infinitely more excellent. If we enjoy “their new wine” we cannot enjoy the new wine that belongs to the Father’s [p. 76] kingdom. Nazariteship in regard of the one is essential to the enjoyment of the other.
This may serve to bring out the connection between fulfilled Nazariteship and the priestly blessing at the end of Numbers 6. We have seen the result of separation to God in the comprehensive offerings which the Nazarite brings to the door of the tent of meeting. We have also seen that the priest — representing what is spiritual — gains in a marked way. Then, following upon this, there is a priestly blessing which brings out what is in the heart of God towards His people in a beautiful way. The blessing is for “the children of Israel”; it extends to all His people; but it is seen here as immediately following “the law of the Nazarite”. It thus indicates the line on which blessing comes in the government of God. If a small remnant are marked by separation to God, it gives occasion to Him to bring out His thoughts as to the whole assembly. We see this in Philadelphia. The whole assembly may be blessed through a few faithful individuals. Indeed we cannot tell what may result from the true Nazariteship of even one devoted heart.
Separation ministers to what is priestly, and what is priestly ministers to the blessing of the whole assembly. The moral sequence of this chapter must be ever borne in mind. “Jehovah bless thee and keep thee”. All that makes men truly happy flows out from the heart of God, and it is according to His great thoughts. And He is the Keeper as well as the Blesser; He would ever maintain in our souls a profound sense that we need His keeping. When the Son spoke to the Father about His own He used the words “keep” or “kept” three times, and He also spoke of their being “guarded” (John 17). As in a scene of evil, and having weakness in ourselves, how great is the need of being “kept”! Divine faithfulness is alone our stay and strength.
“[p. 77] Jehovah make his face shine upon thee, and be gracious unto thee”. In the unveiled face of the Mediator God is effulgent in the glory of His grace, and His unchanging thoughts and disposition toward us are radiant. He is ever toward us according to His own blessed nature. Then, finally, “Jehovah lift up his countenance upon thee, and give thee peace”. That conveys the thought of His approval and complacency, so that the deep peace is “set” in the heart (see margin) of being approved of God. Now the true Aaron blesses according to these wondrous thoughts; nothing less is ever in His heart toward us. And “His sons” also bless on this wise; the priestly and the spiritual among the people of God are in the light and grace of this marvellous blessing, and would ever be seeking to bring it in power and enjoyment into the hearts of the Israel of God. How happy are those who come consciously into the good of it! Blessed, kept, illuminated with divine love and favour, and now approved of God! All this is truly the “new wine” of the kingdom of God which becomes the portion and joy of the Nazarite.
“And they shall put my name upon the children of Israel; and I will bless them”. The climax of all is that what God is as revealed, and as He would be known by His people, is put upon them. They are invested with His Name so as to henceforth bear it in testimony here.