INDIVIDUAL CONSECRATION TO GOD
In this section we have, spiritually, the consecration of the individual life to God as a reasonable, holy, and lively sacrifice (Romans 12:1). This consecration was the ideal for all Israel (Exodus 19:6); but inasmuch as the people at large could not attain unto it fully, a tribe and a family were in varying degree "separated" unto the Lord. In order, however, that individuals might not be hindered from obeying the call to self-dedication as the Spirit moved them, the vow of the Nazirite was allowed, encouraged, and regulated. Consider, therefore—
I. THAT ANY INDIVIDUAL IN ISRAEL WHO WAS OF AGE TO TAKE A VOW MIGHT BECOME A NAZIRITE, WHETHER MAN OR WOMAN, WHETHER OF THE PRIESTHOOD OR OF THE PEOPLE. John the Baptist was a priest; Samuel a Levite; Samson of the tribe of Dan. Even so it is the fundamental character of the gospel that every individual Christian, without any distinction of male or female, clerical or lay, is free to obey the call of the Spirit to an individual consecration of self to God. All are indeed called to "die unto sin, and rise again unto righteousness ;" unto all it is said, "Ye are dead, and your life is hid with Christ in God" (Colossians 3:3); but yet it is palpably true that individuals here and there are specially moved by the Spirit to realize this their consecration, to translate into practical life their professed detachment from the world and attachment unto God. And this action of the Spirit is perfectly free; none can say beforehand who may be moved to dedicate himself or herself to a life of entire self-sacrifice and of unlimited obedience.
II. THAT THE CHILD OF ISRAEL SO CALLED INWARDLY BY THE SPIRIT WAS PERMITTED AND ENCOURAGED TO TAKE A VOW. Yet this vow limited as to obligations and as to time, so as it should not become a snare. And it appears that a Christian apostle took a vow of the sort (Acts 18:18). Even so it would seem that religious vows are not now in themselves unlawful or displeasing, provided they be really free, and that there be provision for being discharged from them. And note that almost all the Nazirites of Scripture appear to have been lifelong Nazirites, we know not why. Probably it is the tendency of all vows to become perpetual, because there seems something arbitrary and incomplete in any self-devotion or self-denial which ends before life itself ends. Nevertheless, it is plain that the Divine command contemplated only vows for a specific time.
III. THAT THE FIRST OBLIGATION OF THE NAZIRITE WAS TO ABSTAIN FROM EVERYTHING PRODUCED BY, OR MADE FROM, THE VINE, HOWEVER HARMLESS. Even so, if any man will dedicate himself, according to his Christian liberty and the impulse of the Spirit, to the nearer following of Christ, he must renounce all the excitements of this world, all those stimulants of pleasure, gain, or ambition which intoxicate the mind and distract it from the service of God; and not only that which is plainly evil and confessedly dangerous, but also that which has any savour of evil, any suspicion of danger, about it. The wisdom of him who would at any cost please God is not to walk as near the border line of things unlawful or unwise as possible, but rather to give them a clear berth, so as through no mischance he may be entangled therein; and this because of human weakness, whereby
IV. THAT THE SECOND OBLIGATION OF THE NAZARITE WAS TO DEDICATE THE FREE, UNTOUCHED GROWTH OF HIS HAIR TO THE LORD. Even so the servant of God must dedicate to him the whole forces of his nature, unrestrained and undiminished by any conventionalities of the world, by those customs and fashions of society which cramp and limit on every side the possibilities of usefulness and of power which are in man. The true servant of Christ, neither acknowledging the principles nor guided by the maxims of the world, must be content to be singular, to be wondered at. to be regarded as extreme (cf. Luke 7:33; 2 Corinthians 11:1-33, 2 Corinthians 12:1-21; Galatians 6:14; Philippians 3:8). "Let your moderation" (Greek, τὸ ἐπιεικὲς, "forbearance") "be known unto all men" is a text much more often misquoted in the devil's service than quoted in Christ's.
V. THAT THE THIRD OBLIGATION OF THE NAZIRITE WAS NOT TO COME INTO CONTACT WITH DEATH, EVEN FOR HIS NEAREST RELATIONS. Even so the servant of God must cross his nearest earthly affections, and do violence to his most natural feelings, rather than expose himself to the contagion of spiritual death. Where this danger really exists may indeed be known only to God and to him; but where he knows it to exist he is bound to avoid it at any cost of affection or of appearance, so as he make it not a cloak for escaping duty (Matthew 10:35-37; Luke 14:26, Luke 14:33; Luke 9:60-62; and cf. Matthew 5:29, Matthew 5:30; 1 Corinthians 5:11; 2 Corinthians 6:14). Few have strength and vigour of soul to mix with impunity in the society of those spiritually dead; wisdom and loyalty alike demand that we avoid them except we can really do them good.
VI. THAT THE CASE OF THE NAZIRITE BEING UNAVOIDABLY DEFILED WITH DEATH WAS PROVIDED FOR, AND PROVISION MADE FOR HIS BEGINNING AFRESH. Even so God knows that in the confusions and mixtures of life it is hard indeed to escape altogether from the subtle contagion of spiritual deadness, which will often seize upon a soul most unexpectedly from unavoidable contact with others. No profession and no earnestness of self-devotion is a safeguard against this danger. But if it come to pass that the soul be thus defiled, and deadness come over it, all is not therefore lost, nor is its consecration at an end. It must offer the sacrifice of a contrite heart, and begin again with penitence and patience, not counting that which is behind, nor dwelling on its loss, but reaching forth after those things which lie before it (Psalms 37:24; Micah 7:8; Philippians 3:13, Philippians 3:14).
VII. THAT WHEN THE SELF-DEVOTION OF THE NAZIRITE WAS PERFECTED, IT STILL NEEDED TO BE-COMMENDED UNTO GOD THROUGH THE FOURFOLD SACRIFICES OF THE LEVITICAL LAW. Even so our highest service and greatest self-denial is not acceptable to God except it be offered through and with the prevailing sacrifice of Christ. And inasmuch as one of these sacrifices was a sin offering, so is there need that the best of our best things should be purged from the sin which clings to them by the atoning death of Christ.
VIII. THAT THE HAIR, THE SYMBOL OF SEPARATION, WAS AT LAST TO BE PUT IN THE ALTAR FIRE UNDER THE PEACE OFFERING. Even so the good will, the earnest desire, the single purpose with which we have been enabled to serve God, is to be brought at last—when its work on earth is done—and simply laid upon the altar of the love of God, and of our thankful communion with him in peace through Christ; and this not as being anything worthy in itself, but only as being part of our gratitude to God.
IX. THAT ON THIS OCCASION, AND THIS ALONE, THE SECOND SHOULDER WAS ACCEPTED BY GOD AS HIS OWN PORTION FROM THE PEACE OFFERING. Even so it is undeniable that a more devoted life does infallibly lead to a greater acceptance with God and to a fuller communion in peace and thankfulness with him.
HOMILIES BY W. BINNIE