NUMBERS vi
1. The custom of Naziritism, which tended to form a semi-religious caste, is obscure in its origin. The cases of Samson and Samuel imply that before birth some were bound in terms of this vow by their parents. In the passage before us nothing whatever is said as to the reasons which the law recognised for the practice of Naziritism. We may believe, however, that it was from the first, like many votive customs, distinctly religious. One who had been delivered from some danger or restored to health might adopt this method of showing his thankfulness to God. It is impossible to connect Naziritism with any sacerdotal duty. A man under the vow had no function, no privilege, that in the least approached that of the priest. Nor can we trace any parallel between the Nazirite rule and that of the fakirs of India or the dervishes of Egypt and Arabia, whose poverty is their mark of consecration. There is, however, some resemblance to the vow of the Arab pilgrim, who, on his way to the holy place, must not cut or dress his hair, and must abstain from bloodshed. The prophet Amos (ii. 11) claims that God had raised up young men to be Nazirites, and he places their influence almost on a level with that of the prophets as a means of blessing to the people. We may believe, therefore, that they helped both morality and religion; and the conditions of their vow seem to have given them fine bodily health and personal appearance.
When the Nazirite vow was undertaken for a term, say thirty, sixty, or a hundred days, the law assumed its religious character, prescribed the conditions to be observed, the means of removing accidental defilement, and the ceremonies to be performed when the period of separation closed. Any man might devote himself without appealing to the priest or going through any religious rite; and in general his own conscience was depended on to make him rigidly attentive to his vow. There was to be no monastic association of Nazirites, no formal watch kept over their conduct. They mingled with others in ordinary life, and went about their business as at other times. But the unshorn hair distinguished them; they felt that the eye of God as well as the eyes of men were upon them, and walked warily under the sense of their pledge. The discharge which had to be given by the priest was a further check; it would have been withheld if any charge of laxity had been made against the Nazirite. The ceremonies of release were of a kind fitted to attract general attention.
The modern pledge of abstinence bears in various points resemblance to the Nazirite vow. We can easily believe that indulgence in strong drink was one of the principal sins against which Naziritism testified. And as in ancient Israel that body of abstainers from the fruit of the vine, honourably known as a caste, acknowledged by the Divine law, formed a constant check on intemperance, so the existence of a large class among ourselves, bound to abstinence, aids most effectually in restraining the drinking customs of the present age. When we add to the approval of Naziritism which is before us here the fact that priests in the discharge of their ministry were required to forego the use of wine, the sanction of Hebrew legislation on its moral side may certainly be claimed for the total abstinence pledge. No doubt the circumstances differ greatly. Wine was the common beverage in Palestine. It was in general so slightly intoxicating that the use of it brought little temptation. But our distilled liquors and fermented drinks are so strongly alcoholic, so dangerous to health and morals, that the argument for abstinence is now immensely greater than it was among the Hebrews. Not only as an example of self-restraint, but as a safeguard against constant peril, the pledge of abstinence deservedly enjoys the sanction of the Churches of Christ.