Numbers 6:1-21 1. And the Lord spake unto Moses, saying, 1. Et loquutus est Jehova ad Mosen, dicendo, 2. Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the Lord; 2. Alloquere filios Israel, et dic eis, Vir aut mulier quum separaverit se vovendo votum Nazaraei, ad separandum se Jehovae: 3. He shall separate himself 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. 3. A vino et sicera separabit se, acetum vini, et acetum sicerae non bibet, neque ullum liquorem uvarum bibet, nec uvas recentes et siccas comedet. 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. 4. Omnibus diebus separationis suds, ex omni quod confieitur ex vite vinifera, ab acinis usque ad corticem, non comedet. 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 himself unto the Lord he shall be holy, and shall let the locks of the hair of his head grow. 5. Omnibus diebus voti separationis suae novacula non transibit super caput ejus, donec impleti fuerint dies quibus separabit se Jehovah, sanctus erit, crescere sinet cresariem capitis sui. 6. All the days that he separateth himself unto the Lord he shall come at no dead body. 6. Omnibus diebus quibus separabit se Jehovae ad animam mortui non ingredietur. 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 is upon his head. 7. Super patre suo aut super matte sua, super fratre suo aut super sorore sua, non polluet sese illis quum mortui fuerint: quia consecratio Dei sui est super caput ejus. 8. All the days of his separation he is holy unto the Lord. 8. Omnibus diebus separationis suae sanctus erit Jehovae. 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. 9. Si autem mortuus fuetit mortuus juxta eum statim mox, et polluerit caput separationis ejus: radet caput suum die purificationis suae, die septimo radet illud. 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; 10. Die autem octavo afferet duos turtures, vel duos pullos columbae ad sacerdotem, ad ostium tabernaculi conventionis. 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. 11. Et faciet sacerdos unum pro peccato, et alterum in holocaustum: expiabitque ilium de eo quod peccavit super cadavere, et sanctifiedbit caput ejus die illa. 12. And he shall consecrate unto the Lord 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. 12. Et separabit Jehovae dies separationis suae, afferetque agnum anniculum pro delicto: et dies priores erunt irriti, quoniam polluta fuit separatio ejus. 13. And this is 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; 13. Haec autem est lex Nazaraei, die quo completi fuerint dies separationis eius, conferet se ad ostium tabernaculi conventionis. 14. And he shall offer his offering unto the Lord, 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, 14. Offeretque oblationem suam Jehovae, agnum anniculum perfectum unum in holocaustum, et agnam unam anniculam perfectam in sacrificium pro petcato, et arietem unum perfectum in hostiam prosperitatum. 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. 15. Canistrum praeterea panum infermentatorum, similam placentarum conspersarum oleo, et lagana infermentata uncta oleo, et minham eorum, et libamina eorum. 16. And the priest shall bring them before the Lord, and shall offer his sin-offering, and his burnt-offering. 16. Et offeret illa sacerdos coram Jehova, facietque sacrificium pro peccato illius, et holocaustum illius. 17. And he shall offer the ram for a sacrifice of peace-offerings unto the Lord, with the basket of unleavened bread: the priest shall offer also his meat-offering, and his drink-offering. 17. Arietem quoque faciet sacrificium prosperitatum Jehovae, una cum canistro infermentatorum: faciet item sacerdos minham ejus, et libamen ejus. 18. And the Nazarite shall shave the head of his separation at the door of the tabernacle of the congregation; and shall take the hair of the head of his separation, and put it in the fire which is under the sacrifice of the peace-offerings. 18. Tum radet Nazaraeus ad ostium tabernaculi conventionis caput separationis suae, capietque caesariem capitis separationis suae, et ponet super ignem qui est subter sacrificium prosperitatum. 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 them upon the hands of the Nazarite, after the hair of the separation is shaven. 19. Capiet praeterea sacerdos armum coctum de ariete illo, et placentam infermentatam unam e canistro, et laganum infermentatum unum, et ponet super manus Nazaraei, postquam rasa ruetit separatio ejus. 20. And the priest shall wave them for a wave-offering before the Lord: this is holy for the priest, with the wave-breast and heave-shoulder: and after that the Nazarite may drink wine. 20. Et elevabit ea sacerdos elevatione coram Jehova: sanetitas est sacerdotii ultra pectusculum elevationis, et ultra armum exaltationis, et postea bibat Nazaraeus vinum. 21. This is the law of the Nazarite who hath vowed, and of his offering unto the Lord for his separation, besides that that his hand shall get: according to the vow which he vowed, so he must do after the law of his separation. 21. Haec est lex Nazaraei qui voverit, et oblationis ejus Jehovae pro separatione sua, praeter id quod attinget manus ejus: secundum votum suum quod voverit, sic faciet secundum legem separationis suae.
2 When either man, or woman shall separate themselves. God recently appointed a tribute for every soul, whereby the Israelites were to acknowledge that they were His children. By that profession, then, he bound them all to Himself from the least to the greatest. A closer tie of obligation is now treated of, when any should voluntarily devote himself to God for a season. These were called Nazarites, which is equivalent to separate or select, because there was greater dignity or excellence in them than in the common people. For they were as ornaments to the Church, and God willed that His peculiar glory should shine brightly in them. When, therefore, Amos expostulates with them (Amos 2:11) because they had prevented the prophets from exercising their office, and had corrupted the Nazarites with wine, he says, in amplification of their crime, that they bad been honored with a special blessing, when God had created of their sons Nazarites and prophets. And when Jeremiah deplores the desolation of the Church, he insists on this corruption, that their Nazarites no longer appeared as of old, “purer than snow,” etc. (Lamentations 4:7.) Nor is it to be doubted, that when Jacob distinguished Joseph his son by the title of a Nazarite among his brethren, (Genesis 49:26,) he alluded in the spirit of prophecy to that degree of honor in which afterwards, under the Law, they stood who separated themselves unto God, as the lights of the Church. Therefore, although this consecration pertained not to the whole people, yet it should be deservedly reckoned amongst the exercises of piety, because the Nazarites were like standard-bearers to shew others the way; and though they did not attract all to follow their example, yet the ardor of their zeal was of no little advantage to the weak and inexperienced, exciting them forwards according to their capacity.
Now, because God abominates all fictitious worship, he put a restraint on their licentiousness, by giving them a clear and certain rule. And, from the testimony of Amos which I have just quoted, it is gathered that God alone was the appointer of the Nazarite vow. We must remember, then, that the Nazarites shone among the people of God like precious jewels, and although few imitated them, yet that they were as standard-bearers and leaders to awaken zeal amongst the multitude for the service of God. We must observe, by the way, that Samson was a Nazarite of another kind, because he did not take the vow upon him only for a season, but was sanctified from the womb for his whole life, and separated from the rest of the people; in which respect, too, he was a type of Christ, and represented Him, as it were. And surely whatever is here taught should be referred to the sole Fountain of sanctity, as if the image of Christ had been set before the eyes of the Jews in a mirror. For the nearer any one under the Law approached to God, the more did Christ shine forth in him. We know that the whole priesthood of the Law was nothing but His image. The same may be said of the Nazarites, whose purity and abstinence ornamented them with peculiar dignity.
3. He shall separate himself from wine. The first injunction is, that they should not only abstain from wine, but that they should not even taste grapes or anything connected with wine. The simple observance was, that they should not drink wine or anything inebriating; but, because men are crafty in inventing subterfuges, it was necessary to express specifically the means whereby the Law might be defrauded. Thus, in abstaining from wine, they would not have deprived themselves of luxuries, either by indulging in fresh or dried grapes, or by mixing water with grapes and expressing their juice, or by imitating the sweetness of wine by other delicate preparations. Hence it appears how many secret recesses and lurking-places are possessed by man’s hypocrisy, whilst it shamelessly imagines stupid means of deception for cheating God himself. But, at the same time, we must remark that this subtlety was intolerable to God, who is pleased by nothing so much as sincerity. We shall also see elsewhere that the priests, when they were executing their office by turns in the Temple, were forbidden the use of wine. This similarity proves what I have already said, that the Nazarites were thus separated from the multitude, that they might approach to the honor of the priesthood. But abstinence from wine was enjoined not only that they might avoid drunkenness, but that their whole mode of living might be more temperate and frugal; for the drinking of wine is well known to be among the chief pleasures of the table, and those who are not abstentious will rather content themselves with moderate and common food than bear to be deprived of wine. We may, then, learn from hence, that a sober use of wine is a most important part of temperate living; and in all gluttony and intemperance, this is most to be condemned, when men have too great a love of excess in wine-drinking. It is then astonishing that when the monks under the Papacy boast of their angelical perfection, they should with one accord refuse to abstain from wine. With many it is sinful to touch during their whole life a bit of beef or pork, and they would glory in being martyrs, if they obstinately preferred to die rather than to eat meat in a case of necessity; but their temperance is so inconsistent, that this austerity as to food acquires for them the greater license in drinking, as if they purposely avenged themselves in this way. Wherefore nothing can be more insufferable than their boasting, since this abstinence in eating alone is a mere mockery of God.
5. There shall no razor come upon his head. It cannot be certainly determined why God would have the Nazarites let their hair grow, except that by this present mark of their consecration, they might be more and more reminded of their vow. Some think that it was a mark of honor, as if they wore a crown on their heads. In this the Popish clergy are more than ridiculous, comparing themselves to the Nazarites by their circular tonsure. But this reason satisfies myself, that God would constantly exercise them in the faithful performance of their vow by this visible sign. It is a mark of manhood to cut the hair, and this, as Paul says, a natural feeling dictates. (1 Corinthians 11:14.) Therefore, the dedication of the Nazarites was shewn conspicuously by their heads, lest they should fail in their own vows through carelessness or forgetfulness. A question arises respecting the women, for whom this command appears superfluous; but this is easily answered, that they were thus bound to let their hair grow, so as to have it long not only from custom, but in accordance with their vow. Yet there will be nothing absurd in the synecdoche, whereby that is spoken of both the sexes which applies only to the males. Here also the devil formerly played his game, when he persuaded certain monks, as Augustine relates, to make a shew of sanctity by wearing long hair; for, in order that the celibacy which they had vowed might be more conspicuous, they would not allow themselves to be men, having “made themselves eunuchs for the kingdom of heaven’s sake;” (Matthew 19:12;) and, therefore, their long hair was a sign of their virginity. This example teaches us to beware of the wiles of Satan, lest our κακοζηλία make us rather the apes than the imitators of the ancients.
6. He shall come at no dead body. This, too, they had in common with the high-priest, that they were not even to mourn for their relations. Although Moses enjoins two things, that the Nazarites should make themselves unclean neither by entering the house of mourning, nor by mourning themselves, it was indeed a duty of humanity to bury the dead; but if any of the people had touched a dead body, or had come near a death-bed or bier, they were polluted. But God demands more of the Nazarites, lest, they should contract uncleanness; for it was not sufficient for them (as will be seen again presently) to purify themselves according to the accustomed means, but it behoved them to be far removed from all things that would pollute them. But why the touch of a dead body was a pollution, we shall consider more at large in its proper place. Now it must be briefly concluded, that because by death is represented God’s curse, the wages of sin, the Israelites were thus admonished to beware of dead works. As to the mourning, the reason of the prohibition was different, viz., that those who professed the special service of God, should set, an example to others of magnanimity and submission. If it were sinful to weep and lament when our friends are taken from us, Christ would not, have wept. at the tomb of Lazarus; but because perturbation is always associated with grief, and men in their mourning are too apt to give way to ambition and pomp, and voluntarily and purposely provoke themselves to excess, as though nature did not already carry them further than is right, the Nazarites could not give an example of moderation, if they had mixed themselves with mourners. Wherefore, as they were before restrained from daintiness, so now a remedy is applied to the opposite disease, viz., to sorrow. But, although all ought, to seek to indulge it moderately, yet something more is prescribed to the Nazarites, that, as if disentangled and stripped from earthly affections, they should go further than the rest of the people; as we shall see hereafter with respect to the priests.
9. And if any man die very suddenly. Here is prescribed what must be done, if a defilement should have been contracted which no precaution could have prevented. If a Nazarite should have willingly and knowingly entered a house of mourning, or should have come near a dead body, his consecration would have been violated not without, sin; but, in the case of a sudden death, the error was excusable, though God commands that it should be expiated; for whatever time of the vow had passed He counts for nothing, nor will it be taken into account. This was no light punishment, that he, who had been guilty of no fault, should begin to pay his vow altogether afresh. Besides the loss of the time, a sacrifice is also added, whereby he who was polluted should prepare himself for a new consecration. But, because this consecration was voluntary, none could complain of the immoderate rigor to which he had subjected himself of his own accord. Meanwhile, it was shewn how precious to God is the purity of His worship. Two Hebrew words from different roots, though they are of kindred signification, are used, by which mode of speaking Moses wished more fully to express the unexpected nature of the death. For, in my opinion, it is puerile of the Jews to understand the first of a bloody murder, the other of a sudden death.
13. And this is the law of the Nazarites. Moses now shews at last how, after the full period of the vow, the Nazarites must return to their common life. And, first, he commands them to place themselves at the door of the tabernacle; then, to offer there a lamb without spot for a burnt-offering, a ewe-lamb for a sin-offering, and a ram for peace-offerings, with cakes of fine flour mingled with oil, wafers, and unleavened bread, and meat-offering, and drink-offerings. As to the peace-offering, because it was presented in thanksgiving, it was by no means inappropriate; nor the burnt-offering either, because they might justly congratulate themselves, and celebrate God’s goodness, when they had discharged their pious duty, since God had vouchsafed them no ordinary honor. But what was meant by the sin-offering may be questioned, since expiation was needless for the pure and holy. Here we clearly perceive, that however cheerfully and earnestly men endeavor to offer themselves altogether to God, yet they never attain to the goal of perfection, nor arrive at what they desire, but are always exposed to God’s judgment, unless He should pardon their sins. Whence it appears how base is the Papists’ folly, when they dream of appeasing God by works of supererogation. For, if ever any supererogation were pleasing to God, the holiness of the Nazarites, being testified to by the Law, was worthy of this honor; yet God, when the work is complete, commands them to confess their guilt, and suffers not this service to intrude into the place of merit, but requires of them a sacrifice, that they may borrow from elsewhere what belongs not to themselves, though they appear to be the most perfect of all men.
The Offering of First Fruits
Another Supplement
as to offering the First Fruits
(Heading from the French “Autre dependence d’offrir les premices.”)
Deuteronomy 26:1-11; Exodus 23:19; Exodus 34:26
Deuteronomy 26
Deuteronomy 26:1-11 1. And it shall be, when thou art come in unto the land which the Lord thy God giveth thee for an inheritance, and possessest it, and dwellest therein, 1. Quum autem ingressus fueris terram quam Jehova Deus tuus dat tibi in haereditatem, et possederis eam, et habitaveris in ea: 2. That thou shalt take of the first of all the fruit of the earth, which thou shalt bring of thy land that the Lord thy God giveth thee, and shalt put it in a basket, and shalt go unto the place which the Lord thy God shall choose to place his name there. 2. Tunc accipies de primitiis omnium fructuum terrae, quas afteres e terra tua quam Jehova Deus tuus dat tibi, et pones in canistro: ibis. que ad locum quem elegerit Jehova Deus tuus, ut illic habitare faciat nomen suum. 3. And thou shalt go unto the priest that shall be in those days, and say unto him, I profess this day unto the Lord thy God, that I am come unto the country which the Lord sware unto our fathers for to give us. 3. Et venies ad sacerdotem qui erit in diebus illis, dicesque illi, Annuntio hodie Jehovae Deo tuo quod ingressus sum terram quam juravit Jehova patribus nostris se daturum nobis. 4. And the priest shall take the basket out of thine hand, and set it down before the altar of the Lord thy God. 4. Capietque sacerdos canistrum e manu tua, et ponet illud coram altari Jehovae Dei tui. 5. And thou shalt speak and say before the Lord thy God, A Syrian ready to perish was my father; and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous: 5. Et loqueris, ac dices coram Jehova Deo tuo, Syrus ille inopia laborans pater meus descendit in Aegyptum, et peregrinatus est illic cum viris paucis, et evasit illic ingentem magnam, robustam et multam. 6. And the Egyptians evil entreated us, and afflicted us, and laid upon us hard bondage: 6. Molestia autem nos affecerunt Aegyptii, et affiixerunt nos, imposueruntque nobis servitutem duram. 7. And when we cried unto the Lord God of our fathers, the Lord heard our voice, and looked on our affliction, and on our labor, and our oppression: 7. Clamavimus itaque ad Jehovam Deum patrum nostrorum, et exaudivit Jehova vocem nostram, et aspexit afflictionem nostram, et laborem nostrum, et oppressionem nostram. 8. And the Lord brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders: 8. Et eduxit nos ex Aegypto cum manu forti, ac brachio extento, et terrore magno, et signis, atque portentis. 9. And he hath brought us into this place, and hath given us this land, even a land that floweth with milk and honey. 9. Et introduxit nos ad locum istum, deditque nobis terram istam, terram fluentem lacte et melle. 10. And now, behold, I have brought the first-fruits of the land which thou, O Lord, hast given me. And thou shalt set it before the Lord thy God, and worship before the Lord thy God. 10. Nunc igitur, ecce, attuli primitias fructus terrae quam dedisti mihi, O Jehova; et relinques illud coram Jehova Deo tuo, atque adorabis coram Jehova Deo tuo. 11. And thou shalt rejoice in every good thing which the Lord thy God hath given unto thee, and unto thine house, thou, and the Levite, and the stranger that is among you. 11. Et laetaberis in omni bono quod dederit tibi Jehova Deus tuus et domui tuae, tu et Levita, et peregrinus qui est in medio tui.
Exodus 23
Exodus 23:19 19. The first of the first-fruits of thy land thou shalt bring into the house of the Lord thy God. 19. Primitias frugum novarum terrae tuae adduces in demure Jehovae Dei tui.
Exodus 34
Exodus 34:26 26. The first-fruits of thy land thou shalt bring unto the house of the Lord thy God. 26. Principium primitiverum terrae tuae inferes in domum Jehovae Dei tui.
1. And it shall be when thou art come. The Israelites are commanded to offer their first-fruits, for the same reason that they were to pay the tribute for every soul; viz., that they might confess that they themselves, and all that they had, belonged to God. This was the only distinction, that the tribute was a symbol of their emancipation, that they might acknowledge themselves to be free, as having been redeemed by the special mercy of God; but by the firstfruits they testified that the land was tributary to God, and that they were masters of it by no other title than as tenants at will, so that the direct sovereignty and property of it remained with God alone. This, then, was the object of the first-fruits, that they might renew every year the recollection of their adoption; because the land of Canaan was given to them as their peculiar inheritance, in which they were to worship God in piety and holiness, and at the same time reflect that they were not fed promiscuously, like the Gentiles, by God, but like children; whence also their food was sacred. But we shall have to speak again elsewhere of the first-fruits, in as much as they were a part of the oblations; yet it was necessary to insert here their main object, that we might know that they were appointed to be offered by the people, in pious acknowledgment that their food was received from God, and to shew that, being separated from other nations, they were dependent upon the God of Israel alone.
2. That thou shalt take of the first. We know that in the first-fruits the whole produce of the year was consecrated to God. The people, therefore, bore in them a testimony of their piety to Him, whom they daily experienced to be their preserver, and the giver of their food. This typical rite has now, indeed, ceased, but Paul tells us that the true observation of it still remains, where he exhorts us, whether we eat or drink, to do all to the glory of God. (1 Corinthians 10:31.) As to the place where the first-fruits were to be offered, and why God is said to have placed His name there, we shall hereafter consider, when we come to the sacrifices; I now only briefly touch upon what concerns the present subject.
I profess this day. In these words the Israelites confess that they had not gained dominion of the land either by their own strength or good fortune, but by the free gift of God, and that according to His promise. There are, therefore, two clauses in this sentence; first, that God had gratuitously promised to grant that land to Abraham as the inheritance of his descendants; and, secondly, that He had performed His promise, not only when He had brought the children of Abraham into possession, but by adding’ to His grace by their peaceful enjoyment of it. He pursues the same point more fully immediately afterwards, where the Israelites are commanded to declare how wretched was the condition of their fathers, before the Lord embraced them with His favor, and vouchsafed unto them His mercy. The original word in verse 5, meaning to answer, I translate simply, according to the Hebrew idiom, to speak or say; unless to testify be thought better, which would be very suitable; for the solemn profession is here described, whereby they bound themselves every year to God. They do not count their origin from Abraham, but from Jacob, in whose person God’s grace shone forth more brightly; for being compelled to fly from the land of Canaan, he had spent a good part of his life in Syria, (for he did not return home, till he was old,) and then, being again driven into Egypt by the famine, he had at length died there. The land had not, therefore, fallen to them by hereditary right, nor by their own efforts; their father Jacob not having been permitted even to sojourn there. They call him a Syrian, because when he had married Laban’s daughters, and had begotten children, and was stricken in years before he had returned home, he might seem to have renounced the land of Canaan. Since then he had been content for many years with the dwelling which he chose for himself in Syria, his descendants justly confessed that he was a pilgrim and stranger, because of his long exile; and for the same reason that they also might be counted foreigners. They add that their father Jacob again abandoned the land of Canaan when he was forced by the famine to go down into Egypt; and whilst they recount that he sojourned there with a few, and afterwards grew into a mighty nation, they thus acknowledge that they were Egyptians, since they had sprung from thence, where was the beginning of their name and race. In the rest of the passage they further confirm the fact that they were led into the land of Canaan by the hand of God; because when they were oppressed by tyranny, they cried unto Him, and were heard. They are commanded also to celebrate the signs and wonders whereby their redemption was more clearly manifested, in order that they should unhesitatingly give thanks to God, and contrast His pure worship with all the imaginations of the heathen: otherwise, this would have been but a cold exercise of piety. What follows in the last verse, “And thou shalt rejoice,” etc., seems indeed to have been a promise, as if God, by setting before them the assurance of His blessing, added a stimulus to arouse the people to more cheerful affection; but the sense would appear more clear and natural if the copula were changed into the temporal adverb then; for this is the main thing in the use of our meat and drink, with a glad and joyful conscience to accept it as a testimony of God’s paternal favor. Nothing is more wretched than doubt; and therefore Paul especially requires of us this confidence, bidding us eat not without faith. (Romans 14:23.) In order, then, to render the Israelites more prompt in their duty, Moses reminds them that they would only be able to rejoice freely in the use of God’s gifts, if they should have expressed their gratitude as He commanded.