What is the Nazirite/Nazarite vow?

This term implies 'separation'; it was applied to either man or woman that vowed to separate themselves unto the Lord. Three things especially were enjoined upon the Nazarite.

The basic thought of Nazariteship was, in any case, consecration or dedication, positive separation for or unto God: ‘for Jehovah’ (cf. v.6).

The Nazarite presents to us another character connected with the walk of the Spirit down here — special separation and devotedness to God. They separated themselves unto Him. Christ is the perfect example of this. The church ought to tread in His footsteps. Cases of special call to devote oneself to the Lord come under this class.

"And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the Lord: he shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried. All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk. 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 the Lord, he shall be holy, and shall let the locks of the hair of his head grow. All the days that he separateth himself unto the Lord he shall come at no 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 the consecration of his God is upon his head. All the days of his separation he is holy unto the Lord" (Numbers 6:1-8).

The next reference to the drink offering is found in the book of Numbers, the book of the wilderness experiences. It is in relation to the fulfilment of the vow of the Nazarite. A Nazarite was a man or woman who separated themselves from food and drink connected with the vine and from all connection with dead bodies, and did not cut their hair for the duration of the vow. During this time of separation, he or she was holy to the Lord. When the vow was accomplished, the man or woman was to bring a burnt offering, a sin offering, a peace offering and a meal offering with the accompanying drink offering to the door of the tabernacle of the congregation. The Nazarite was then to have his hair shaved, showing that the days of separation were complete, and the shaved hair was to be burnt with the peace offering. The priest was then to place the shoulder of the ram of the peace offering and an unleavened cake of the meal offering upon the hands of the Nazarite and wave them before the Lord. Only then, after all this, was the Nazarite free to drink wine again.

The word Nazarite means, one who is separated. The vow of the Nazarite meant separation unto Jehovah and separation in three things: 1. Separation from wine and strong drink, vinegar of wine, vinegar of strong drink, liquor of grapes, moist or dried grapes, from all that is made of the wine-tree, from the kernels even unto the husks. 2. His hair was to grow long and no razor was to come upon his head. 3. He was to be separated from the dead. This Nazarite vow was only for a certain period of time and not permanent. When it ended he shaved his head and drank wine.

In considering this subject, it must ever be borne in mind that there were two kinds of Nazarites in the past dispensation. There were those like Samson and John the Baptist, who were Nazarites from their birth (Judges 13:7, Luke 1:15); and there were those who, as in Numbers 6, vowed "a vow of a Nazarite, to separate themselves unto the Lord." In a general sense, it might be said that all Christians answer to the former, inasmuch as they are separated unto God through conversion and the indwelling of the Holy Ghost, and hence they are saints by calling. The latter class will represent rather those who are called out, and who in obedience to the divine call devote themselves, to some special service in the power of the Holy Ghost. But whether the former or the latter, both alike were to be separated from all that man, as man, finds pleasure in, and from all defilement, in order to be wholly for God. Things lawful even, that is, not evil in themselves, were to. be renounced that nothing might interfere with a full and entire response to the absolute claims of 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 Nazarite, as his name implies (from a root, meaning to separate), was one who was in a special sense separated to the Lord his God. All Israel were redeemed to be the people of God but all were not Nazarites. All Christians, however, as Nazarites, are called unreservedly to devote themselves to the Lord. It is to every saved one that the apostle addresses himself when he writes, "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable (or, intelligent) service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God" (Rom.12:1-2). It will be seen that actually this is far from being true of all believers, nor perhaps of any of them at all times. The Lord Jesus was the true Nazarite, separated to God from His lowly birth to His death of shame upon the tree. We are called undoubtedly to "follow His steps;" but it is sad indeed to realize how few maintain the Nazarite character.

The vow was a special, extraordinary one; but we must not on that account imagine that it must typify what is special or extraordinary among Christians. The priesthood, the Levite-service, etc. were restricted to the few in Israel, while among Christians they represent what in responsibility and privilege is universal. The voluntary character gives here a special force, for all true sanctification must come from the heart freely devoting itself. There were Nazarites from their birth afterward, as in the case of Samson and of Samuel, a thing which typically is reconcilable with this; for we are saints from our new birth, and yet are free in our separation to Him who has won us to Himself. The limit of the vow on the other side is just as simple: for separation applies only to the present world , which sin has defiled, while holiness will be ours forever.

The first point of separation is from wine and strong drink — from all that could intoxicate, or, as is said of wine, "take away the heart." (Hosea 4:11.) Wine stands eminently for that which "maketh glad the heart of man" (Ps. 104:15), by no means of necessity evil, for we are told it "cheereth God and man" (Judges 9:13): God, no doubt, in the drink-offering. It stands therefore for pleasure, which may be spiritual and heavenly, as when (his vow ended) the Nazarite himself drinks it, but here as often for the pleasures of the world which take away the heart from God and from the things of God. Strong drink is that which has still more plainly and decidedly this character.