Having mentioned two temporal benefits conferred on Israel, the prophet now names two spiritual favours—the presence of holy speakers and holy doers. I raised up. The prophet and the Nazarite were alike miracles of grace.
The former gave heavenly teaching, the latter exhibited holiness of life. It was the Lord who gave the prophet power and authority to proclaim his will; it was the Lord who inspired the vow of the Nazarite and enabled him to carry it out in practice.
Prophets. To Israel belonged Samuel (1 Samuel 1:1), Ahijah of Shiloh (1 Kings 14:2, 1 Kings 14:4), Jehu, son of Hanani (1 Kings 16:7), Elijah and Elisha, Hosea and Jonah. Young men. In the height of their passions, lusty and strong.
Nazarites. The law concerning the Nazarites is given in Numbers 6:1-27. The special restrictions by which they bound themselves (viz. abstention from strong drink, from the use of the razor, and from all ritual defilement) were the outward signs of inward purity and devotion to God.
Their very name implied separation from the world and devotion to God. They were, in fact, the religious of the old Law, analogous to the monks of Christian times. The vow was either temporary or lifelong.
Of perpetual Nazarites we have as instances Samson, Samuel, and John the Baptist. Is it not even thus? Is not the existence of prophets and Nazarites among you a proof that you are signally favoured by God, separate from other nations, and bound to be a holy people?
Taking the general import of the passage and the signification of the word "Nazarite," the LXX. renders, εἰς ἀγιασμόν, "I took … and of your young men for consecration."