What does hair represent in the Bible?

Hair occupies an important place in Scripture. In the case of the Nazarite it signifies lowly dependence upon God, the only proper creature-attitude, with withdrawal from the things of the flesh and its stimulus, so that action is not under such influences. In 1 Cor. 11 it is used to show the relative place of man and woman in the divine order of creation — the short hair of the man indicating his headship and responsibility to rule, the long hair of the woman that of her place of dependence, yet helpfulness, without which the man is not complete. Thus we may see in it a sign of separation in devotedness to God, all that we are brought into subjection to His will, and so of obedience to His order for us in whatever sphere of relation we may be placed. It is evident that there may be that extreme asceticism which does dishonor to God's creature, or on the other hand the turning of the grace of God into dissoluteness. It is needless to remark that neither is of God. It is the avoidance of such extremes that seems suggested in this ordinance as to the hair. It counsels true-hearted devotion to God in accordance with the obedience His Word enjoins, so that fleshly extremes are avoided on both sides.

Once again the spiritual meaning is what concerns us here. Long hair symbolizes subjection, dependence, devotion and, in the case of a man, ignominy or dishonour.

90 The hair is sign of neglect of self for the Lord, and dependence on Him - power on the head, hence a sign of subjection in him that wears it, but subjection in devoted abstraction from self. Christ will drink the wine with them; it will not then be dependence by faith, the energy of faith in an absent Lord, restraint on self, though power through grace may accompany this strength made perfect in weakness.

Secondly, the Nazarite let his hair grow: it was neglecting self in yielding oneself to the will of God, renouncing one's dignity and rights as a man; for a long head of hair marked, on the one hand, in a man, the neglect of his person; and on the other, subjection — power on the head (1 Cor. 11:10). It was consecration to God in the giving up of the joy, the dignity, and the natural rights of man (man considered as the centre of the affections proper to him), and that to be wholly God's.

Secondly, the Nazarite's hair was not to be cut for the entire length of his vow of separation (v.5). 1I Corinthians 11:5 shows that the woman's long hair is a sign of her subjection to man, who normally does not have long hair (v.16). The Nazarite's long hair was therefore a sign of his subjection to God. It was only when Samson lost his hair that he lost his strength (Judges 16:11-20), for the strength of the believer lies in his subjection to God. The Lord Jesus was not literally a Nazarite, though many pictures mistakenly represent Him as having long hair; but spiritually speaking, He is the one true Nazarite, totally separated to God.

The vow of the Nazarite is a most remarkable insertion of the Spirit of God early in the Book of Numbers (ch. 6:2-6). It follows soon after the giving of the law, but its chief principle is in contrast to law, being a vow of entirely voluntary devotion. Yet while voluntary, no personal choice was allowed as to how the individual was to devote himself to God. Only God knows rightly what is really devotion to Himself and what is not. Let us then closely observe His mind as to it. There must be, firstly, separation from the fruit of the vine, that is, from mere natural stimulation and the joys of self-indulgence. Secondly, there must be separation to the Lord in thorough subjection to His authority, as symbolised in thelong hair. Thirdly, there must be separation from the corruption of death; there was to be no contact with a dead body. The first would involve personal self-denial; the second, fullest obedience to the Word of God; the third, the avoiding of every defiling association.

The hair of women is one of the characteristics of those terrible scorpions which will torment men during the period of judgment spoken of in Rev. 9:7-8. They are said to have on their heads crowns like gold, and their faces were as the faces of men, and they had hair as the hair of women. Their first appearance is grand and imposing; they seem to be powerful and independent; but behind all this it is evident that they owe their strength to someone else: they were dependent upon Apollyon the Destroyer, verse 11. The face of the true Nazarite had to be the face of a man: he had to be courageous and unflinching in the presence of the enemy, but he had also to wear the long hair, as the hair of women, for his whole power lay in dependence upon God. This had to be the most prominent of all the features that marked him, even though it became a shame to him in the eyes of others: and if this was lost he became as weak as other men. The Apostle Paul was a true Nazarite when he wrote: "Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. … For when I am weak, then am I strong." He had learnt that complete dependence meant true power, for the Lord had said to him: "My grace is sufficient for thee: for My strength is made perfect in weakness." 2 Cor. 12:9-10. This is surely the spiritual teaching for us of the unshorn locks of the Nazarite.

This connection between strength and long hair becomes all the clearer when we consider the spiritual significance: spiritual strength is a consequence of one’s dependence on the Lord, fellowship with Him and consecration to Him. Obtaining it takes time, but it can be lost very quickly.

A second thing characterized the Nazarite: "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 Jehovah, he shall be holy, and let the locks of the hair of his head grow" (Num. 6: 5). Besides sociability, there is a second characteristic which touches man to the very core. He is a selfish being, with an independent will, and for whom there is nothing of more importance than self, his dignity, and all that attaches thereto. Now long hair separated the Nazarite, in figure, from all that, being at the same time the token of dependence end dishonour (1 Cor. 11). The long hair of the Nazarite proclaimed openly, that he had abandoned his dignity and personal rights as a man, in order to devote himself to the service of God. That whichwas glory for the woman was shame for him. He relinquished his personality under this veil. He who was born to this dignity neglected it, he who was appointed to rule submitted himself to the Lord as a wife to her husband. Without this dependence there can be neither service for God nor power for it. That which was a sign of weakness for the Nazarite, became the source of his strength. Moreover, his devotedness to the Lord found expression in forgetfulness of self leading him to neglect himself in order that he might fulfil his service more perfectly.

A second thing characterized the Nazarite: "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 separates himself unto Jehovah, he shall be holy, and let the locks of the hair of his head grow" (Num. 6:5). Besides sociability, there is a second characteristic which touches man to the very core. He is a selfish being, with an independent will, and for whom there is nothing of more importance than self, his dignity, and all that attaches thereto. Now long hair separated the Nazarite, in figure, from all that, being at the same time the token of dependence and dishonour (1 Cor. 11). The long hair of the Nazarite proclaimed openly, that he had abandoned his dignity and personal rights as a man, in order to devote himself to the service of God. That which was glory for the woman was shame for him. He relinquished his personality under this veil. He who was born to this dignity neglected it, he who was appointed to rule submitted himself to the Lord as a wife to her husband. Without this dependence there can be neither service for God nor power for it. That which was a sign of weakness for the Nazarite, became the source of his strength. Moreover, his devotedness to the Lord found expression in forgetfulness of self leading him to neglect himself in order that he might fulfil his service more perfectly.