The Nazirite's Vow

by G. Prasher | Category: General | Mar 1943

Separation unto the LORD was the outstanding feature in a person who undertook the vow of the Nazirite. (See Numbers 6.).

It will be recalled that the Israel nation were a separated people., They had been redeemed by blood in Egypt, and separated from Egypt by the waters of the Red Sea.

A further sanctification unto God as a holy nation was effected by the covenant of obedience with the blood of sprinkling, at the time of Exodus 19-24., when the LORD avouched Israel to be His people, and they avouched the LORD to be their God.

Within this separated nation appeared various circles were separation unto God was more or less enjoined. The nation was the largest circle. Then the men of war are seen-men within certain ages, and of ability for war. The tribe of Levi was separated to special service. in connection with God's

dwelling, and were a smaller circle than the men of war. Then the smallest circle of all was the family of Aaron, separated to serve at the altar, and within God's house.

A thrice holy God had taken up His abode within the camp, and His laws, which are in keeping with His holiness, had to be recognised. There was a place for all, and each had to be in his place.

While, however, such separation and holiness were characteristic of the nation, there was beyond all this a special separation unto the LORD which a man or a woman could undertake; it was an individual matter, an intensive separation, a special vow.

Certain men of power for God in their day were marked by the Nazirite vow. For instance the mighty Samson was to be a Nazirite from birth; his mother received instructions before he was conceived to act in harmony with this vow of separation. The child was to be a Nazirite unto God from the womb to the day of his death. Such an one the Spirit of God began to move in the camp of Dan (see Judges 13.). It must always be so, the Holy Spirit finds room for movement in men separated unto God.

Which of us has not mourned over the story of Samson's later failures and trials? Yet all these are but solemn examples of the sorrow and. loss which must ever attend failure in maintaining separation unto God. The young man of mighty strength, the destroyer of the Philistines (wallowers in the dust), the sustainer of injustice at the hands of the men of Judah, is soon in the valley of Sorek, which means, tendril of the vine; and at last is asleep on the knees of Delilah with the seven locks of his head shaven off. "I will go out as at other times, and shake myself," said he, "But he wist not that the LORD was departed from him" (Judges 16.).

As Hannah poured out her soul before the LORD and pleaded for a man child to be granted unto her, part of her vow was

"There shall no razor come upon his head." Here again is a sign of that special separation unto God. Remember how that boy came to know the LORD, and to serve Him in the power of the Spirit, which marks those "Separated unto the LORD." Was it to be wondered at that in Samuel's days" all the house of Israel was drawn together after the LORD" (1 Samuel 7.2,

Examples might be multiplied, but we forbear. We desire to draw attention to some solemn teaching contained in the vow of the Nazirite

1st. The Nazirite had to deny himself certain natural appetites : "He shall separate himself from wine and strong drink; he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat fresh grapes or dried. All the days of his. separation shall he eat nothing that is made of the grape-vine, from the kernels even to the husk" (verses 3, 4).

"Wine that maketh glad the heart of man" (Psalm 104.15) he was denied. Grapes fresh or dried with all their sweetness and food value he must turn away from. Here is self denial in the matter of eating and drinking.

2nd. "All the days of his vow of separation there shall

no razor come upon his head ... he shall let the locks of the hair of his head grow long" (verse 5);

The Spirit of God says :-" Doth not even nature itself teach you, that, if a man have long hair, it is a dishonour to him" ? (1 Corinthians ii. 14). It is therefore an honour or glory to the man to have short hair, but this glory he must deny himself while he is under the vow of the Nazirite. Here is self denial in man's glory.

3rd. "He shall not come near to a 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 : because his separation unto God is upon his head. All the days of his separation he is holy unto the LORD" (verses 6, 7). Here is self denial in man's natural affections. His appetite, his glory, and his affections

must be under divine control.

The kingdom of God to-day is not eating and drinking, but righteousness and peace and joy in the Holy Spirit, yet these lessons in self denial should speak loudly to us if we desire to know experimentally the power of God's Spirit within. The Master's words come to our mind: "If any man would come after Me, let him deny himself, and take up his cross daily, and follow Me " (Luke 9.28).

Whatever we indulge in that hinders our spiritual progress should occasion us exercise and confession before God, that is, if we desire to know power with God. The great need of the hour is that of men separated and consecrated unto the LORD.

"The trivial round, the common task,

Will furnish all we need to ask;

Room to deny ourselves, a road

To bring us daily nearer God."

When the Nazirite had fulfilled the days of his vow of separation he offered to God a ewe-lamb for a sin offering, a he-lamb for a burnt offering, both of the first year, and a ram for a sacrifice of peace offering, besides the meal offering and the drink offering. This would be a solemn reminder that although he had fulfilled the days of his separation unto his God, still he owed his acceptance before God to the sacrifices which pointed to the Person and work of Christ. The most completely separated man is yet a sinner, and a victim must suffer and die for him. Indeed the greater the separation and consecration the more the fact of sin will be appreciated. How precious for such to revel in the efficacy of the sacrifice, the completeness of the acceptance before God, and the fulness of the fellowship with God! The believer to-day finds all these in Christ.

Though deeply conscious of unworthiness as he saw others die in his room and stead there is one very interesting feature in the concluding ceremony: "The Nazirite shall shave the head of his separation. at the door of the tent of meeting, and shall take the hair of the head of his separation, and shall put it on the fire which is under the sacrifice of peace offerings " (verse 18).

This is something unique in the law of the offerings. We recall no other instance when any part of man found a place on the copper altar of burnt offerings. Surely it speaks most loudly of the value to God of that head of separation, shadowing the coming perfect One, who though not a Nazirite. in the strict sense, was wholly devoted to God, and who would do all God's will. And how very previous to God is everyone to-day who devotes himself increasingly to separation in order that he may experience more of the power of God within! "But know that the LORD hath set apart him that is godly for Himself" (Psalm 4.3).

"0 Christ, Thou heavenly Lamb,

Joy of the Father's heart,

Now let Thy love my soul inflame;

Fresh pow'r to me impart."

G. Prasher | Mar 1943
General