The Pulpit Commentary — Numbers — Section 74

motive shows a class of men to whom the common level of their neighboum' thoughts ..,onceming religion was quit.e insufficient. I. Consider THE STATE FROM WHICH THE NAZARITE SEPARATED HIMSELF. The name signified the state-separation. The average of religious feeling and activity in the minds of the Israelites must have been very low. Jehovah for his purposes had constrained them into a special relation to him, but as for them, they had not with all their hearts chosen him in return. Tl1ey were groaning over Egypt lost, and the perils, trials, and discomforts of the wilderness. They did not delight in the law of the Lord. They learned how to go through the routine of outward ceremonies1 but that perfect law idiich com·crts the soul, rejoices the heart, and enlightens the eyes was foreign to all their sympathies. II. Hence THE SEPARATION OF THOSE WHO SOUGHT A HOLIER AND SPIRITUAL LIFE, Some, at all events, out of the multitude at Sinai must have been impressed with its solemn circumstances, and with the claims which Jehovah 1nade for himself in the first four commandments of the Decalogue. ,virnt contented their neighbours in the way of compliance with God's wishes fell for short of contenting them. Others had to be dragged. The wish of a Nazarite was," I will run in the way of thy commandments when tliou hast enlarged my heart." Such were the true successors of Enoch wh~ ,miked with God, and Noah, who preached righteousness. Such men, in the ;ulin"' wish of their spirits, are set before us in the Psalms of David, where he expresses th~ heights and depths of personal religion as it was possible in the old dispensation. We may well believe there were thousands who could adopt and sing such as the language of their experience. It was from men of the Nazarite spirit that prophets could be taken, burning with zeal for tbe Lord of hosts, and for justice and com- passion among men. Note the connection of prophets and Nazarites, Amos ii. 11, 12. JIJ. THE NA.ZJ.IlITE THUS BECO!IIES A TYPE OF WHAT SHOULD EVER BE SOUGHT IN THE CHRISTIAN LIFE. It is easy enough to get into a routine, the omission of which would offend the conscience, yet the observance of which does nothing to bring the life nearer to God. We must not measure ow-selves by the attainm<"nts and opinions of nominal adherents to the Church of Christ. It is DO business of ours to judge them, but what satisfies them should not sa.tisfy us. We must try to find out for ourseh·es in a satisfactory way what God would have us be and do, not falling in easily with what the crowd may profess to Le hie will. "What do ye more than others? " Avoid that fatal question which so completely, yet so unconsciously, reveals the unspirituality of the person who asks it-" Where's the harm?" (Rom. xii. 11 2; Phil. iii. 12-15).-Y. Vera. 3-21.-The regulations/or observance qf the Nazarite.'svO'W, As a vow of separation, it was to be observed in as significant a way as possible. It was not only a separation in heart and sympathy, but it had its si,gns, which plainly indicated the separation to others. These regulations were also helpful to the Nazarite himself e.s remembrancers. We may conclude that not only the details of them, but the very substance was of God's appointment. Thus security was t1Lken that all should be in harmony ~th the great body of the law, and also give the greatest chance of profit to the Nazarit.e himself, and the greatest chance of instruction to the people. I. REGULATIONS DURING THE CONTINUANCE OF THE vow. 1. Abstinence from tlu fruit of the ~rine. It was to be a rigorous abstinence. This we may take to signify .J. protest in the most comprehensive way against all seeking of mere pleasure and comfort. The grape was the symbol of sensual delights. The spies brought back grapes of Eshcol more than any other produce to testify the riches of Canaan: this shows how much the Israelites thougr.t of the fruit. There was, of course, DO peculiar merit and advantage in abstaining from the grape itself. The abstinence was simply a sign indicating a desire to rise above tlie common pleasures of men. The Na.zarites were !lot aecetice. They did not refrain from a good creature of God by way of penance. But in the grape there was the possibility of wine and strong drink, and the wine and strong drink were the testimony of the worldly soul that he loYed to gratify J,is sensual nature, and careti not that his body should be so disci- plined and restrained as to be the effectual minister of God. The appropriate joys of human life are 11ot to be found among the powers that link us to the lower creation.  CB, \'I. 1-21.] THE BOOK OF NUMBERS. 51