851. Vows - Nazarites

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Acts 21:23-24. We have four men which have a vow on them; them take, and purify thyself with them, and be at charges with them, that they may shave their heads.
1. The custom of making vows to God is very ancient. We read of it as far back as the days of Job. Eliphaz refers to it in Job 22:27. Jacob practiced it. Genesis 28:20-22; 31:13. We read in later times of the vows of Jephthah, (Judges 11:30-31;) Hannah (1 Sam. 1:11) and Absalom (2 Sam. 15:8-9) though the last-mentioned probably pretended to vow for the purpose of’ furthering his rebellion. Heathens vowed as well as Jews.
See Jeremiah 44:25; Jonah 1:16.
Vows usually involved free-will offerings to be given to God as a recognition of his goodness, either subsequent to the reception of blessings desired, or in anticipation of them. There was no law compelling any one to make vows, but, when once made, they came within the limit of the law, and their fulfillment became obligatory. See Numbers 30:2; Deuteronomy 23:21-22; Judges 11:35,39; Proverbs 20:25; Ecclesiastes 5:4-5.
The offerings to be devoted to the service of God in the fulfillment of vows were houses or land; animals for sacrifice; or the person of the one making the vow, his child, or his slave. These personal offerings could be redeemed (see Lev. 25:1-7) so also could houses and land (Lev. 27:14-25). Animals for sacrifice were not redeemable (Lev. 27:9-10,33).
Besides the texts above mentioned, vows are referred to in Psalm 22:25; 50:14; 56:12; 66:13; 116:14,18; Isaiah 19:21; Nahum 1:15.
2. The vow specially alluded to in the text is supposed by most commentators to be the vow of the Nazarite. The origin of this peculiar vow is unknown, and even the etymology of the word is disputed, though most authorities derive it from nazar, to “consecrate,” to “separate.” The law regulating it is found in the sixth chapter of the book of Numbers, where the subject is treated, not as a novelty, but as a well-established custom.
The Nazarite vow was a consecration to the Lord. There were a few instances in which this consecration was for life. Persons thus set apart were called “Nazarites of perpetuity.” Samson was one of these. See Judges 13:4-5. So was Samuel. See 1 Samuel 1:11. John Baptist is also thought to have been a Nazarite for life. See Luke 1:15.
The Nazarites generally were, however, limited in the duration of the obligation imposed by their vow. These were called “Nazarites of days.” The ordinary time was thirty days, but sometimes it extended to sixty, or even to a hundred, days. During the time the obligation lasted the Nazarite was to be separate in three particulars: 1. He was not to partake of wine or strong drink in any form. 2. He was not to allow his hair to be cut. 3. He was not to come in contact with a dead body.
At the close of his term of separation the Nazarite was to perform certain ceremonies, which are detailed in Numbers 6:13-21. Among other things, he was to cut off his hair and put it into the fire of the peace offering. After the wave offering was presented he might drink wine. In addition to the usual offerings required by the law, it was customary for those who were able to give something to help the poorer Nazarites procure their regular offerings. Paul is supposed to have complied with this custom, thus “being at charges with them,” and enabling them to finish the term of their vows by shaving their heads. This will explain, not only the text, but also verse 26. In this way the apostle was able to show to his sensitive Jewish brethren that he did not mean to “forsake Moses.” Paul’s vow, which is spoken of in Acts 18:18, is also thought by many commentators to have been a Nazarite vow, though some dispute this view.
Various theories have been devised in explanation of this singular custom of the Nazarite. Perhaps none is more satisfactory than that which represents it to be the “typical representation of a holy life.” Fairbairn says: “It sets forth in a striking and beautiful manner the leading features of a life devoted to God. It originates in a solemn resolve of the free-will, and is in this respect an interesting emblem of a godly life, which is the spontaneous outgoing of a heart renewed by the Spirit of God” (Imperial Bible Dictionary, s. v. Nazarite. See also Fairbarin's Typology, vol. 2, p. 346).
A resemblance to at least one of the practices of the Nazarites may be found in the customs of other ancient nations besides the Jews. (The authorities are given in Winer, Biblisches Realwörterbuch, s. v. Nasiraer.) Among the Egyptians, Syrians, Greeks, Romans and Arabs, it was customary in times of impending peril to consecrate the hair and beard to the gods. Morier gives a singular illustration of a similar practice among the modern Persians. Speaking of customs concerning young children, he says: “It frequently happens after the birth of a son that if the parent be in distress, or the child be sick, or that there be any other cause of grief; the mother makes a vow that no razor shall come upon the child’s head for a certain period of time, and sometimes for all his life. If the child recovers and the cause of grief be removed, and if the vow be but for a time, so that the mother’s vow be fulfilled, then she shaves his head at the end of the time prescribed, makes a small entertainment, collects money and other things from her relations and friends, which are sent as Nezers (offerings) to the mosque at Kerbelah, and are there consecrated” (Second Journey, p. 108).