be handed over to His representatives and servants for them to eat, that he might thus enjoy the blessedness of having fellowship with his God, in accordance with that condition of priestly sanctity into which the Nazarite had entered through the vow that he had made.
Verse 20
“After that the Nazarite may drink wine” (again), probably at the sacrificial meal, after the Lord had received His share of the sacrifice, and his release from consecration had thus been completed.
Verse 21
“This is the law of the Nazarite, who vowed his sacrificial gifts to the Lord on the ground of his consecration,” i.e., who offered his sacrifice in accordance with the state of a Nazarite into which he had entered. For the sacrifices mentioned in Num 6:14. were not the object of a special vow, but contained in the vow of the Nazarite, and therefore already vowed (Knobel). “Beside what his hand grasps,” i.e., what he is otherwise able to perform (Lev 5:11), “according to the measure of his vow, which he vowed, so must he do according to the law of his consecration,” i.e., he had to offer the sacrifices previously mentioned on the ground of his consecration vow. Beyond that he was free to vow anything else according to his ability, to present other sacrificial gifts to the Lord for His sanctuary and His servants, which did not necessarily belong to the vow of the Nazarite, but were frequently added. From this the custom afterwards grew up, that when poor persons took the Nazarite's vow upon them, those who were better off defrayed the expenses of the sacrifices (Act 21:24; Josephus,Ant. xix. 6, 1; Mishnah Nasir, ii. 5ff.).
verses 22-26
The Priestly or Aaronic Blessing. - The spiritual character of the congregation of Israel culminated in the blessing with which the priests were to bless the people. The directions as to this blessing, therefore, impressed the seal of perfection upon the whole order and organization of the people of God, inasmuch as Israel was first truly formed into a congregation of Jehovah by the fact that God not only bestowed His blessing upon it, but placed the communication of this blessing in the hands of the priests, the chosen and constant mediators of the blessings of His grace, and imposed it upon them as one portion of their official duty. The blessing which the priests were to impart to the people, consisted of a triple blessing of two members each, which stood related to each other thus: The second in each case contained a special application of the first to the people, and the three gradations unfolded the substance of the blessing step by step with ever
