NAZARITISM: THE BLESSING
OF AARON
Numbers 6
1. THE custom of Nazaritism, which tended to form a
semi-religious caste, is obscure in its origin. The cases of Samson
and Samuel imply that before birth some were bound in terms of this
vow by their parents. In the passage before us nothing whatever is
said as to the reasons which the law recognised for the practice of
Nazaritism. We may believe, however, that it was from the first,
like many votive customs, distinctly religious. One who had been
delivered from some danger or restored to health might adopt this
method of showing his thankfulness to God. It is impossible to
connect Nazaritism with any sacerdotal duty. A man under the vow had
no function, no privilege, that in the least approached that of the
priest. Nor can we trace any parallel between the Nazarite rule and
that of the fakirs of India or the dervishes of Egypt and Arabia,
whose poverty is their mark of consecration. There is, however, some
resemblance to the vow of the Arab pilgrim, who, on his way to the
holy place, must not cut or dress his hair, and must abstain from
bloodshed. The prophet Amos {Amo 2:11} claims that God had raised up
young men to be Nazarites, and he places their influence almost on a
level with that of the prophets as a means of blessing to the
people. We may believe, therefore, that they helped both morality
and religion; and the conditions of their vow seem to have given
them fine bodily health and personal appearance.
When the Nazarite vow was undertaken for a term, say thirty, sixty,
or a hundred days, the law assumed its religious character,
prescribed the conditions to be observed, the means of removing
accidental defilement, and the ceremonies to be performed when the
period of separation closed. Any man might devote himself without
appealing to the priest or going through any religious rite; and in
general his own conscience was depended on to make him rigidly
attentive to his vow. There was to be no monastic association of
Nazarites, no formal watch kept over their conduct. They mingled
with others in ordinary life, and went about their business as at
other times. But the unshorn hair distinguished them; they felt that
the eye of God as well as the eyes of men were upon them, and walked
warily under the sense of their pledge. The discharge which had to
be given by the priest was a further check; it would have been
withheld if any charge of laxity had been made against the Nazarite.
The ceremonies of release were of a kind fitted to attract general
attention.
The modern pledge of abstinence bears in various points resemblance
to the Nazarite vow. We can easily believe that indulgence in strong
drink was one of the principal sins against which Nazaritism
testified. And as in ancient Israel that body of abstainers from the
fruit of the vine, honorably known as a caste, acknowledged by the
Divine law, formed a constant check on intemperance, so the
existence of a large class among ourselves, bound to abstinence,
aids most effectually in restraining the drinking customs of the
present age. When we add to the approval of Nazaritism which is
before us here the fact that priests in the discharge of their
ministry were required to forego the use of wine, the sanction of
Hebrew legislation on its moral side may certainly be claimed for
the total abstinence pledge. No doubt the circumstances differ
greatly. Wine was the common beverage in Palestine. It was in
general so slightly intoxicating that the use of it brought little
temptation. But our distilled liquors and fermented drinks are so
strongly alcoholic, so dangerous to health and morals, that the
argument for abstinence is now immensely greater than it was among
the Hebrews. Not only as an example of self-restraint, but as a
safeguard against constant peril, the pledge of abstinence
deservedly enjoys the sanction of the Churches of Christ.
On the other hand, the pledge of the total abstainer, like the vow
of the Nazarite, carries with it a certain moral danger. One who,
having come voluntarily under such a pledge, allows himself to break
it suffers a serious loss of spiritual power. The abstainer, like
the Nazarite, is his own witness, his own judge. But if his pledge
has been sacredly undertaken, solemnly made, any breach of it is an
offence to conscience, a denial of obligation to God which must
react on the will and life. It was not by using strong drink that
Samson broke his vow of Nazaritism, but in a far less serious manner
- by allowing his hair to be cut off. Still his case is an
instructive parable.The Spirit of the Lord passed from him; he
became weak as other men, the prey of his enemies. The man who has
come under the bond of total abstinence, especially in a religious
way, and breaks it, becomes weaker than others. To confess his fault
and resume his resolution may not lift him up again. The will is
less capable, the sense of sacredness less imperative and potent.
It is hard to say why the peculiar defilement caused by touching a
dead body or being present at a death is that alone on which special
attention is fixed in the Nazarite law. {Num 6:9 ff.} One would have
expected the other offence of using wine to be dealt with rather
than mere accidents, so to speak. We can see that the law as it
stands is one of many that must have preceded the prophetic period.
If Amos, for example, had influenced the nature of the legislation
regarding Nazaritism, it would have been in the direction of making
drunkenness rather than ceremonial uncleanness a special point in
the statutes. From beginning to end of his prophecy he makes no
distinct reference to ceremonial defilement. But injustice,
intemperance, disaffection to Jehovah, are constantly and vehemently
denounced. Hosea, again, does refer to unclean food, the necessity
of eating which would be part of Israel’s punishment in exile. But
he too, unless in this casual reference, is a moralist-cares
nothing, -so far as his language goes, for the contact with dead
bodies or any other ceremonial defilement. Judging a Nazarite, he
would certainly have regarded sobriety and purity of life as the
tests of consecration-drunkenness and neglect of God as the sins
that deserved punishment. Hosea’s condemnation of Israel is: "They
have left off to take heed to Jehovah. Whoredom and wine and new
wine take away the understanding." In Ezekiel, whose schemes of
worship and of priestly work are declared to have been the origin of
the Priests’ Code, the same tendency is to be found. He has a
passage regarding unclean foods, which assumes the existence of
statutes on the subject. But as a legislator he is not concerned
with ceremonial transgressions, the defilement caused by dead
bodies, and the like. Take into account the whole of his prophecy,
and it will be seen that the new heart and the right spirit are for
Ezekiel the main things, and the worship of the temple he describes
is to be that of a people not ceremonially consecrated, but
spiritually pure, and so in moral unity with God. He adopts the old
forms of worship along with the priesthood, but his desire is to
give the ritual an ethical basis and aim.
The statute which applies to the discharge of the Nazarite from his
rule {Num 6:13-21} is exceedingly detailed, and contains provisions
which on the whole seem fitted to deter rather than encourage the
vow. The Nazarite could not escape from obligation as he had entered
upon it, without priestly intervention and mediation. He had to
offer an oblation, -one he-lamb of the first year for a burnt
offering; one ewe-lamb of the first year for a sin offering; and for
peace offerings a ram, with a basket of unleavened bread, cakes of
fine flour mingled with oil, unleavened wafers anointed with oil;
and meal offerings and drink offerings. These had to be presented by
the priest in the prescribed manner. In addition to the possible
cost of repeated cleansings which might be needful during the period
of separation, the expense of those offerings must have been to many
in a humble station almost prohibitory. We cannot help concluding
that under this law, at whatever time it prevailed, Nazaritism
became the privilege of the more wealthy. Those who took the vow
under the appointed conditions must have formed a kind of puritan
aristocracy.
The final ceremonies included burning of the hair, which was
carefully removed at the door of the tent of meeting. It was to be
consumed in the fire under the peace offering, the idea being that
the obligation of the vow and perhaps its sanctity had been
identified with the flowing locks. The last rite of all was similar
to that used in the consecration of priests. The sodden shoulder of
the ram, an unleavened cake, and an unleavened wafer were to be
placed on the hands of the Nazarite, and waved for a wave offering
before the Lord-thereafter, with other parts of the sacrifice,
falling to the priest. After that the man might drink wine, perhaps
in a formal way at the close of the ceremonies.
To explain this elaborate ritual of discharge it has been affirmed
that the idea of the vow "culminated in the sacrificial festival
which terminated the consecration, and in this attained to its
fullest manifestation." If this were so, ritualism was indeed
predominant. To make such the underlying thought is to declare that
the abstinence of the Nazarite from strong drink and dainties, to
which a moralist would attach most importance, was in the eye of the
law nothing compared to the symbolic feasting with God and the
sacerdotal functions of the final ceremony. Far more readily would
we assume that the ritual of the discharge.was superfluously added
to the ancient law at a time when the hierarchy was in the zenith of
its power. But, as we have already seen, the final rites were of a
kind fitted to direct public attention to the vow, and may have had
their use chiefly in preventing any careless profession of
Nazaritism, tending to bring it into contempt.
One other question still demands consideration: What was meant by
the "sin offering" which had to be presented by the Nazarite when he
had unintentionally incurred uncleanness, and the sin offering which
had to be offered at the time of his discharge-what, in short, was
the idea of sin to which this oblation corresponded? The case of the
Nazarite is peculiarly instructive, for the point to be considered
is seen here entirely free from complications. The Nazarite does not
undertake the obligation of his vow as an acknowledgment of wrong he
has done, nor does he place himself under any moral disadvantage by
assuming it. There is no reason why in becoming a Nazarite or
ceasing to be a Nazarite he should appear as a transgressor; rather
is he honouring God by what he does. Suppose he has been present at
a death which has unexpectedly taken place-that involves no moral
fault by which a man’s conscience should be burdened. Deliberately
to touch a dead body might, under the law, have brought the sense of
wrongdoing; but to be casually in a defiled house could not. Yet an
atonement was necessary. {Num 6:11} It is expressly said that a sin
offering and a burnt offering must be presented to "make atonement
for him, for that he sinned by reason of the dead." And again, when
he has kept the terms of his vow to the last, honouring Jehovah by
his devotion, commending morality by his abstinence, maintaining
more rigidly than other Israelites the idea of consecration to
Jehovah, he cannot be released from his obligation till a sin
offering is made for him. There is no moral offence to be expiated.
Rather, to judge in an ordinary human way, he has carried obedience
farther than his fellow-Israelites.
The whole circumstances show that the sin-offering has no reference
to moral pollution. The idea is not that of removing a shadow from
the conscience, but taking away a taint of the flesh, or, in certain
cases, of the mind which has become aware of some occult injury. A
clear division was made between the moral and the immoral; and it
was assumed that all Israelites were keeping the moral commandments
of the law. Then moral persons were divided into those who were
clean and those who were unclean; and the ceremonial law alone
determined the conditions of undefiled and acceptable life. If the
law declared that a sin offering was necessary, it meant not that
there had been immorality, but that some specified or unspecified
taint lay upon a man. No doubt there were principles according to
which the law was framed. But they might not be apparent; and no man
could claim to have them explained. Now with regard to Nazaritism,
the idea was that of a vivid and pure form of life to which a man
might attain if he would discipline himself. And it seems to have
been understood that in returning from this to the common life of
the race an apology, so to speak, had to be made to Jehovah and to
religion. The higher range of life during the term of separation was
peculiarly sensitive to invasions of earthly circumstance, and
especially of the defilement caused by death; and for anything of
this sort there was needed more than apology, more than trespass
offering. The Nazarite going back to ordinary life was regarded in
more senses than one as a sinner. The conditions of his vow had been
difficult to keep, and, presumably, had been broken.. He was all the
more under the suspicion of defilement that he had undertaken
special obligations of purity. A peculiar form of mysticism is
involved here, an effort of humanity to reach transcendental
holiness. And the law seemed to give up each experiment with a sigh.
In the story of Samson we have only the popular pictorial elements
of Nazaritism. The statutes convey hints of deeper thought and
feeling.
Generally speaking the whole system of purification enjoined by the
ceremonial Jaw, the constant succession of cleansings and
sacrifices, must have appeared to be arbitrary. But it would be a
mistake to suppose that there was no esoteric meaning, no purpose
beyond that of keeping up the sense of religious duty and the need
of mediation. Some intangible defilement seems to have been
associated with everything mundane, everything human. The aim was to
represent sanctity of a transcendent kind, the nature of which no
words could express, for which the shedding of blood alone supplied
a sufficiently impressive symbol.
2. The blessing which the priests were commissioned to pronounce on
the people {Num 6:24-26} was in the following terms:
"Jehovah bless thee. and keep thee: Jehovah make His face to shine
upon thee, and be gracious unto thee: Jehovah lift up His
countenance upon thee, and give thee peace."
By means of this threefold benediction the name of Jehovah was to be
put upon the children of Israel-that is to say, their consecration
to Him as His accepted flock and their enjoyment of His covenant
grace were to be signified. In a sense the invocation of this
blessing was the highest function of the priest: he became the
channel of spiritual endowment in which the whole nation shared. It
is a striking fact that the distinctive ideas conveyed in the three
portions of the blessing-Preservation, Enlightenment, Peace - bear a
relation, by no means fanciful, to the work of the Father, the Son,
and the Holy Spirit. First are invoked the providential care and
favour of God, as Ruler of the universe, Arbiter among the nations,
Source of creaturely life, Upholder of human existence. Israel as a
whole, and each individual Israelite as a member of the sacred
community, should in terms of the covenant enjoy the guardianship of
the Almighty. The idea is expanded in Psalm 121:
"Jehovah is thy keeper: Jehovah is thy shade upon thy right hand.
The sun shall not smite thee by day, Nor the moon by night. Jehovah
shall keep thee from all evil; He shall keep thy soul. Jehovah shall
keep thy going out and thy coming in, from this time forth and for
evermore."
And in almost every Psalm the theme of Divine preservation is
touched on either in thanksgiving, prayer, or exultant hope.
"For God will save Zion. and build the cities of Judah; And they
shall abide there, and have it in possession. The seed also of His
servants shall inherit it; And they that love His name shall dwell
therein."
Often sorely pressed by the nations around, their land made the
battle-field of empires, the Hebrews could comfort themselves with
the assurance that Jehovah of Hosts was with them, that the God of
Jacob was their refuge. And each son of Abraham had his own portion
in the blessing.
"I will say of Jehovah He is my refuge and my fortress, My God in
whom I trust."
The keynote of joyful confidence in the unseen King was struck in
the benediction which, pronounced by Aaron and by the high-priests
after him, associated Israel’s safety with obedience to all the laws
and forms of religion.
The second member of the blessing indicates under the figure of the
shining of Jehovah’s face the revelation of enlightening truth. Here
are implied the unfolding of God’s character, the kindly disclosure
of His will in promise and prophecy, the opening to the minds of men
of those high and abiding laws that govern their destiny. There is a
forth-shining of the Divine countenance which troubles and dismays
the human heart: "The face of the Lord is against them that do
evil." But here is denoted that gracious radiance which came to its
fulness in Christ. And of this Divine shining Jacob Boehme writes:
"As the sun in the visible world ruleth over evil and good, and with
its light and power and all whatsoever itself is, is present
everywhere, and penetrates every being, and yet in its image-like
[symbolic] form doth not withdraw again to itself with its efflux,
but wholly giveth itself into every being, and yet ever remaineth
whole, and nothing of its being goeth away therewith: thus also it
is to be understood concerning Christ’s power and office which
ruleth in the inward spiritual world visibly, and in the outward
world invisibly, and thoroughly penetrateth the faithful man’s soul,
spirit, and heart And as the sun worketh through and through a herb
so that the herb becometh solar (or filled with the virtue of the
sun, and as it were so converted by the sun that it becometh wholly
of the nature of the sun): so Christ ruleth in the resigned will in
soul and body over all evil inclinations, over Satan’s introduced
lust, and generateth the man to be a new heavenly creature and
wholly floweth into him."
For the Hebrew people that shining of the face of God became
spiritual and potent for salvation less through the law, the
priesthood, and the ritual, than through psalm and prophecy. Of the
revelation of the law Paul says, "The ministration of death written
and engraven on stones came with glory, so that the children of
Israel could not look steadfastly upon the face of Moses, for the
glory of his face." With such holy and awful brightness did God
appear in the law, that Moses had to cover his face from which the
splendour was reflected. But the psalmist. pressing towards the
light with fine spiritual boldness and humility, could say, "When
Thou saidst, Seek ye My face; my heart said unto Thee, Thy face,
Lord, will I seek"; {Psa 27:8} "and again, Turn us again, O God of
hosts, and cause Thy face to shine; and we shall be saved." {Psa
80:7} And in an oracle of Isaiah, {Isa 54:8} Jehovah says, "In
overflowing wrath I hid My face from thee for a moment; but with
everlasting kindness shall I have mercy on thee."
In the third clause of the benediction the peace of God, that calm
of mind, conscience, and life which accompanies salvation, is
invoked. From the trouble and sorrow and tumult of existence, from
the fear of hostile power, from evil influences seen and unseen, the
Divine hand will give salvation. It seems indeed to be the meaning
that the gracious regard of God is enough. Are His people in
affliction and anxiety? Jehovah’s look will deliver them. They will
feet calmly safe as if a shield were interposed between them and the
keen arrows of jealousy and hatred. "In covert of Thy presence shalt
Thou hide them from the plottings of man: Thou shalt keep them
secretly m a pavilion from the strife of tongues." Their
tranquillity is described by Isaiah: "In righteousness shalt thou be
established: thou shalt be far from oppression, for thou shalt not
fear; and from terror, for it shall not come near thee no weapon
that is formed against thee shall prosper; and every tongue that
shall rise against thee in judgment thou shalt condemn. This is the
heritage of the servants of the Lord, and their righteousness which
is of Me, saith the Lord."
The peace of the human soul is not, however, entirely provided for
by the assurance of Divine protection from hostile force. A man is
not in perfect tranquillity because he belongs to a nation or a
church defended by omnipotence. His own troubles and fears are the
main causes of unrest. And the Spirit of God, who cleanses and
renews the soul, is the true Peace-giver. "To win true peace a man
needs to feel himself directed, pardoned, and sustained by a supreme
power, to feel himself in the right road, at the point where God
would have him to be-in order with God and the universe." In his
heart the note of harmony must be struck deep and true, in profound
reconciliation and unity with God. With this in view the oracles of
Ezekiel connect renewal and peace. "I will put My Spirit in you, and
ye shall live I will make a covenant of peace with them; it shall be
an everlasting covenant with them and I will set My sanctuary in the
midst of them for evermore."
The protection of God the Father, the grace and truth of the Son,
the comfort and peace of the Spirit-were these, then, implied in
Israel’s religion and included in this blessing of Aaron?
Germinally, at least, they were. The strain of unity running through
the Old and New Testaments is heard here and in the innumerable
passages that may be grouped along with the threefold benediction.
The work of Christ, as Revealer and Saviour, did not begin when He
appeared in the flesh. As the Divine Word He spoke by every prophet
and through the priest to the silent congregations age after age.
Nor did the dispensation of the Spirit arise on the world like a new
light on that day of Pentecost when the disciples of Christ were
gathered in their upper chamber and the tongues of fire were seen.
There were those even in the old Hebrew days on whom the Spirit was
poured from on high, with whom "judgment dwelt in the wilderness,
and righteousness in the fruitful field: and the work of
righteousness was peace, and the effect of righteousness quietness
and assurance for ever." He who is our peace came in the appointed
time to fill with eternal meaning the old benedictions, and set our
assurance on the immovable rock of His own sacrifice and power.
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