Difference between revisions of "Nazarite"

<p> NAZARITE, properly, NAZIRITE; [[Hebrew]] nazir Εlohim , "one separated to God," Greek, naziraios) . (See [[Nazarene]] .) Νezer is also "a crown or diadem on the head"; and the hair, the natural crown (&nbsp;Jeremiah 7:29). [[Joseph]] in &nbsp;Genesis 49:26; &nbsp;Deuteronomy 33:16, is nezir , one "separated" from his brethren, at the same time "separated" to God and to be lord of Egypt, typifying the two sides of Jesus' realizing the designation given Him, "Nazarene," in accordance with general prophecy (&nbsp;Matthew 2:23). In &nbsp;Leviticus 25:5; &nbsp;Leviticus 25:11, "neither gather the grapes of thy 'Nazarite' (undressed) vine," the figure is taken from the "unshorn" locks of the Nazarite, "separated" (by being unpruned) from common use in the sabbatical and the [[Jubilee]] years. In &nbsp;Leviticus 15:31 nazar expresses separation" from uncleanness. The rule of the [[Nazarite]] is given &nbsp;Numbers 6:2; "when either man or woman shall separate themselves to ... vow of a Nazarite" implies, it was no new institution, but one now regulated by divinely given rules. </p> <p> [[Voluntary]] vows accorded with legalism. Noah's excess in wine, Joseph's untrimmed hair separating him from the closely polled Egyptians, the distinction of clean and unclean, and the connection of death with sin known long before, suggested voluntary vows prompted by religious zeal, to which now was afforded legal sanction. Man or woman might ordinarily of their own free will take the vow. In special cases God imposed the vow through the parent. The [[Pentateuch]] lays down the rule only for a "Nazarite of days" as the [[Mishna]] terms it; "the Nazarite for perpetuity" appears only in the [[Scripture]] history. [[Samson]] ordained to be a Nazarite from the womb (&nbsp;Judges 13:5-6; &nbsp;Judges 16:17). Samuel in a great degree ''(But Not As To [[Abstinence]] From Wine)'' was the same (&nbsp;1 Samuel 1:11), by [[Hannah]] before his birth "given unto the Lord all the days of his life ... no razor coming upon his head." </p> <p> Also John the Baptist, "drinking neither wine nor strong drink ... filled with the [[Holy]] Spirit even from his mother's womb," but not letting the hair grow (&nbsp;Luke 1:15). The three were called of God to be instruments of a revival in great crises of [[Israel]] and the church. The seeming violation of the Nazarite law in Samson's contact with the dead shows that the spirit of the law herein rises above the letter; the object of his mission justified the deviation from rule even without ceremonial purification. In three things the Nazarite separated himself from ordinary men, though otherwise freely mixing with them: </p> <p> '''1.''' Abstinence from wine, strong drink (including date and palm wine), and the grape in whatever form; so the high priest and priests when performing official functions (&nbsp;Leviticus 10:9). </p> <p> '''2.''' Not cutting the hair during the vow; it symbolized physical strength and youthful manhood, and thus the man's whole powers dedicated to the service of God; answering to the high priest's" 'crown' (neetser ) of the anointing oil of his God" (&nbsp;Leviticus 21:12). </p> <p> '''3.''' Noncontact with a corpse even of a nearest relative; so the high priest (&nbsp;Leviticus 21:11-12). </p> <p> Samuel's Nazarite prerogative, with God's extraordinary call, seem to have given him a sacerdotal character. The [[Nazarites]] did not form an ascetic fraternity, but followed observances typifying restraint of self will and fleshly appetite and separation unto God; &nbsp;Romans 12:1-2, expresses the corresponding obligation of our [[Christian]] life to "present our bodies a living sacrifice, holy, acceptable unto God," etc. Accidental defilement entailed loss of the previous time and recommencing the days of his dedication, shaving the head and the ordinary purification enjoined for others &nbsp;Numbers 6:9-12; &nbsp;Numbers 19:11-12), besides a trespass offering peculiar to his case. In concluding his term of days he offered a sin offering, a burnt offering (implying whole self dedication), and a peace offering (thanksgiving) with unleavened bread. That the three offerings might represent the one reality, namely, his realizing in himself penitent faith in God's atoning mercy covering sin, whole self-surrender to God, and thankfulness to Him, the three animals were of one species, a lamb of the first year, an ewe, a ram. </p> <p> His shorn hair was put on the fire of the altar, in order that, although human blood must not be offered, something of the Nazarite's body, and that representing his manly strength, should be offered. "Separation unto [[Jehovah]] (&nbsp;Numbers 6:2) is the radical idea. [[Whereas]] the Nazarite marked this by abstaining from wine, the Christian seals his consecration by obeying Christ's invitation, "drink ye all of this." Lightfoot (Exercit. &nbsp;Luke 1:15) leans to the Jews' identification of the vine with the tree of the knowledge of good and evil, and the N. vow with Adam's state before he fell.(?) Paul's shaving his head at [[Cenchreae]] was not a strict Nazarite's vow, otherwise he would have offered his hair with the sacrifices at the temple door; but a modified Nazarite vow, usual then in respect to deliverances from sickness or other calamity (&nbsp;Acts 18:18). In &nbsp;Acts 21:24-27 a strict Nazarite vow is referred to on the part of four poor men. Paul as a charity defrayed the charges of their offerings to show his respect for the law. </p> <p> God by Amos (&nbsp;Amos 2:11-12) complains, "I raised up of your young men for Nazarites." It was part of Israel's high privilege that there were, of the class most addicted to self-indulgence, youths who by solemn vow abstained from wine and all defilements. God left nothing undone to lead Israel to holiness. "Her Nazarites were purer than snow ... whiter than milk ... more ruddy in body than rubies, their polishing was of sapphires" (&nbsp;Lamentations 4:7). God made their body not less, but more, fair by abstinence. Similarly, Daniel (&nbsp;Daniel 1:8-15); David (&nbsp;1 Samuel 16:12; &nbsp;1 Samuel 17:42), type of [[Messiah]] (&nbsp;Song of [[Solomon]] 5:10). But Israel so despised God's favors to tempt the Nazarite to break the vow; "ye gave the Nazarite wine to drink." Though not cut off from the social world, the Nazarite would feel in spirit reminded by his peculiar dedication, which was a virtual protest against the self indulgence and self seeking of the world, that he was not of the world. Our rule is similar (&nbsp;John 17:15-16). </p>

<p> 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. </p> <p> <i> 1. </i> He must not touch strong drink or anything that came of the vine: typical of turning away from sources of earthly energy and joy. </p> <p> <i> 2. </i> No razor must come upon his head: suggestive of the renunciation of self, and the giving up of natural rights and proprieties as man: cf. &nbsp; 1 Corinthians 11:7,14 . </p> <p> <i> 3. </i> He must not touch any dead body: typical of avoiding contact with moral defilement, the sphere of death and alienation from God brought about through sin. The point of the Nazarite was to live to God. </p> <p> If any one died suddenly near to a Nazarite, he was defiled: he had to shave his head, offer sacrifices, and commence all again. When the period of his separation was fulfilled, he was to offer a burnt offering, a sin offering, a peace offering, a meat offering, and a drink offering, with the addition of the offerings made at the consecration of the priests. He was to shave his head and burn the hair in the fire which was under the peace offering: type of the full communion, which is the result of the sacrifice of Christ. &nbsp;Numbers 6:1-21 . </p> <p> The Nazarite was specially raised up of God as the vessel of His power on behalf of the people when the pressure under which they were suffering was from enemies within their own border (as the Philistines), and when owing to the moral condition of the people it was not possible for God to interfere in ordinary ways of deliverance. The Nazarite was marked on the one hand by a special energy of the Spirit of God, but on the other by rigid separation from the natural sources of excitement, the proprieties and the moral corruption which were connected with the life of the people. We see this in John the Baptist. </p> <p> Samson was a Nazarite from his birth. Before he was born it was declared that no razor must come on his head. His mission was to deliver Israel from the hand of the Philistines. Samson betrayed his secret, but sealed his mission by his own death. &nbsp;Judges 13:1-5 . </p> <p> Christ was morally the true Nazarite; He was the holy one, and instead of having earthly joy He was emphatically 'the man of sorrows' when here, but also He has died to sin and lives to God. He answered to all the sacrifices, but the day is approaching when He will drink wine anew in the kingdom, as He said in &nbsp;Matthew 26:29; and be able to say to others, "Eat, [[O]] friends; drink, yea, drink abundantly, O beloved." [[Christians]] also are Nazarites to God, not because of any vow, but as sanctified in Christ Jesus. He said, "For their sakes I sanctify myself, that they also might be sanctified through the truth." &nbsp;John 17:19; &nbsp;1 Corinthians 1:2 . </p>

<p> '''Naz'arite.''' More properly, Naz'irite. ''(One Separated).'' One of either , who was bound by a vow of a peculiar kind, to be set apart from others for the service of God. The obligation was either for life or for a defined time. There is no notice in the Pentateuch of Nazarites for life; but the regulations for the vow of a Nazarite of days are given. &nbsp;Numbers 6:1-21. </p> <p> The Nazarite, during the term of his consecration, was bound to abstain from wine grapes, with every production of the vine and from every kind of intoxicating drink. He was forbidden to cut the hair of his head, or to approach any dead body, even that of his nearest relation. </p> <p> When the period of his vow was fulfilled, he was brought to the door of the Tabernacle, and was required to offer a he-lamb for a [[Burnt]] Offering, a ewe-lamb for a [[Sin]] Offering, and a ram for a Peace Offering, with the usual accompaniments of Peace Offerings, &nbsp;Leviticus 7:12-13, and of the offering made at the consecration of priests. &nbsp;Exodus 29:2; &nbsp;Numbers 6:15 He brought also a Meat [Meal] [[Offering]] and a drink offering, which appear to have been presented by themselves as a distinct act of service. &nbsp;Numbers 6:17. He was to cut off the hair of "the head of his separation," (that is, the hair which had grown during the period of his consecration), at the door of the Tabernacle, and to put it into the fire under the sacrifice on the altar. </p> <p> Of the Nazarites for life, three are mentioned in the [[Scriptures]] - Samson, Samuel and St. John, the Baptist. The only one of these actually called a Nazarite is Samson. We do not know whether the vow for life was ever voluntarily taken by the individual. In all the cases mentioned in the sacred history, it was made by the parents before the birth of the Nazarite himself. </p> <p> The consecration of the Nazarite bore a striking resemblance to that of the nigh priest. &nbsp;Leviticus 21:10-12. The meaning of the Nazarite vow has been regarded in different lights. It may be regarded as an act of self-sacrifice, That it was essentially a sacrifice of the person to the Lord is obviously in accordance with the terms of the law. &nbsp;Numbers 6:2. As the Nazarite was a witness for the straitness of the law, as distinguished from the freedom of the gospel, his sacrifice of himself was a submission to the letter of the rule. Its outward manifestations were restraints and eccentricities. The man was separated from his brethren, that he might be peculiarly devoted to the Lord. This was consistent with the purpose of divine wisdom, for the time for which it was ordained. </p>

<p> &nbsp;Numbers 6:2 (c) This type represents one who willingly takes the path of separation to live only and constantly for the glory of GOD. (See also &nbsp;Judges 13:5). </p>

<p> (n.) A Jew bound by a vow to lave the hair uncut, to abstain from wine and strong drink, and to practice extraordinary purity of life and devotion, the obligation being for life, or for a certain time. The word is also used adjectively. </p>

<p> NAZARITE, n. A jew who professed extraordinary purity of life and devotion. </p>

<p> Naz´arite. This word is derived from a Hebrew word, which signifies to 'separate one's self;' and as such separation from ordinary life to religious purposes must be by abstinence of some kind, so it denotes 'to refrain from anything.' Hence the import of the term Nazarite—one, that is, who, by certain acts of self-denial,' consecrated himself in a peculiar manner to the service, worship, and honor of God. </p> <p> We are here, it is clear, in the midst of a sphere of ideas totally dissimilar to the genius of the Christian system; a sphere of ideas in which the outward predominates, in which self-mortification is held pleasing to God, and in which man's highest service is not enjoyment with gratitude, but privation with pain. </p> <p> It may be questioned, if at least so much of this set of notions as supposes the [[Deity]] to be gratified and conciliated by the privations of his creatures, is in harmony with the ideas of God which the books of Moses exhibit, or had their origin in the law he promulgated. The manner in which he speaks on the subject would seem to imply that he was not introducing a new law, but regulating an old custom; for his words take for granted, that the subject was generally and well known, and that all that was needed was such directions as should bring existing observances into accordance with the Mosaic ritual. </p> <p> The law of the Nazarite, which may be found in Numbers 6, is, in effect, as follows—male and female might assume the vow; on doing so a person was understood to separate himself unto the Lord; this separation consisted in abstinence from wine and all intoxicating liquors, and from everything made therefrom: 'From vinegar of wine, and vinegar of strong drink; neither shall he drink any liquor of grapes, nor eat moist grapes or dried;' he was to 'eat nothing of the vine-tree, from the kernels even to the husks.' Nor was a razor to come upon his head all the time of his vow; he was to 'be holy, and let the locks of the hair of his head grow.' With special care was he to avoid touching any dead body whatever. Being holy unto the Lord, he was not to make himself unclean by touching the corpse even of a relative. Should he happen to do so, he was then to shave his head and offer a sin-offering and a burnt-offering; thus making an atonement for himself, 'for that he sinned by the dead.' A lamb also, of the first year, was to be offered as a trespass-offering. On the termination of the period of the vow the Nazarite himself was brought unto the door of the tabernacle of the congregation, there to offer a burnt-offering, a sin-offering, a peace-offering and a meat and a drink-offering. The Nazarite also shaved his head at the door of the tabernacle, and put the hair grown during the time of separation into the fire which was under the sacrifice of the peace-offerings. 'And the priest shall take the sodden shoulder of the ram and one unleavened cake out of the basket, and one unleavened wafer, and shall put them in the hands of the Nazarite after the hair of his separation is shaven; and the priest shall wave them for a wave-offering.' 'After that the Nazarite may drink wine.' </p> <p> There do not want individual instances which serve to illustrate this vow, and to show that the law in the case went into operation. Hannah, Samson's mother, became a Nazarite that she might have a son. Samson himself was a Nazarite from the time of his birth (Judges 13). </p> <p> From the language employed by Samson, as well as from the tenor of the law in this case, the retention of the hair seems to have been one essential feature in the vow. It is, therefore, somewhat singular that any case should have been considered as the Nazaritic vow in which the shaving of the head is put forth as the chief particular. St. Paul is supposed to have been under this vow, when he is said to have 'shorn his head in Cenchrea, for he had a vow' (see also ). The head was not shaven till the vow was performed, when a person had not a vow. </p>