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PrintWilling-Heartedness (Numbers 6)
by L M Grant
The vow of the Nazarite is a most remarkable insertion of the Spirit of God early in the Book of Numbers (ch. 6:2-6). It follows soon after the giving of the law, but its chief principle is in contrast to law, being a vow of entirely voluntary devotion. Yet while voluntary, no personal choice was allowed as to how the individual was to devote himself to God. Only God knows rightly what is really devotion to Himself and what is not. Let us then closely observe His mind as to it. There must be, firstly, separation from the fruit of the vine, that is, from mere natural stimulation and the joys of self-indulgence. Secondly, there must be separation to the Lord in thorough subjection to His authority, as symbolised in thelong hair. Thirdly, there must be separation from the corruption of death; there was to be no contact with a dead body. The first would involve personal self-denial; the second, fullest obedience to the Word of God; the third, the avoiding of every defiling association.
In taking the vow the Nazarite placed himself in a position where he was required to fulfil its conditions. Under grace no vow is asked for or even permitted, for the Lord Himself set vows aside in Matthew 5:33-37. He was not a Nazarite on earth in the literal sense, but in Him the spiritual significance of Nazariteship was perfectly fulfilled. His life on earth was a blessed life of perfect devotion to God, of holy separation from every evil and of utter subjection to His Father's will. The Old Testament bore witness of His vow to do the will of God (Psa. 40:7-8), and this He has done perfectly, not simply in His life, but in His great sacrifice at Calvary. He is the only One who can be fully trusted to fulfil His vow.
Today the child of God is not in any sense under law, but being redeemed by the precious blood of Christ he is brought into the liberty of eternal life by the pure grace of God, and blessed with every spiritual blessing in the heavenlies in Christ. But Nazariteship has a striking application to every child of God in the present dispensation of grace. Though we are warned to make no vow at all, yet in voluntarily receiving Christ as Saviour and Lord, every believer owns Christ's absolute authority over him forever. This is true whether he understands it well or not. He accepts the One who is supreme in devoted separation to God and from evil, and in accepting Him he accepts with Him that blessed place of separation. This is the very meaning of the truth of sanctification in the New Testament: a state of being set apart for God. Do we not therefore gladly accept the spiritual responsibilities involved in Nazariteship-personal self-denial, thorough subjection to the Lord and separation from evil associations? As our Lord has said, "For their sakes I sanctify Myself, that they also might be sanctified through the truth" (John 17:19).
Is any other path really safe for the believer? Admittedly, it is a high standard, that of thorough devotion to the Lord, but when He has been so manifested in matchless grace and proven Himself worthy of our absolute devotion, could He ever agree to our adopting a lower standard? If we do so, it is loss for ourselves and sorrow to Him. Again, many who are converted may not realise that such is the scriptural standard, and in such cases God will not require of them what they do not know, though the measure of their enjoyment of God's blessing will certainly be affected. Trials, distresses, difficulties in the path will not be so severe a test for them, for the element of loneliness of exercise will be largely avoided, and they will miss the blessedness of the grace that meets this need. This loneliness of exercise is one of the true privileges of a walk with God in which the heart learns to know His heart. So let us never consider loneliness a hindrance to blessing or a valid objection to the path of God.
It is vitally important that no legal principle should be involved in keeping us in God's path. The same grace that saves also supplies both the desire and strength for the path of faith. Yet if the Nazarite violated his separation the former days were lost (Num. 6:12). Does this not indicate that any devoting of ourselves to God must be thorough and unreserved, with full purpose of heart to continue "all the days of. separation," that is, until the end of our history on earth? In other words, can we call anything devotion to God if we limit its duration? Christ's devotion was "unto death, even the death of the cross" (Phil. 2:8). This true inward purpose of heart is the New Testament answer to the Old Testament vow, but it will accomplish far more for God than a vow ever could.
If we suggested that because the Nazarite's path was voluntary, Christians are at liberty to choose either this high standard of devotion or a lower standard, would this not be equivalent to the Nazarite deciding, after his voluntary vow, to change the terms of his Nazariteship as he pleased? Moreover, in connection with assembly truth and practice we would introduce the abhorrent doctrine that Scripture sanctions divisions in the church of God. In this regard, how important is the entire First Epistle to the Corinthians. It is the book of proper order and fellowship in the church of God, and binding both upon the Corinthians and "all that in every place call upon the name of Jesus Christ our Lord" (1 Cor. 1:2). Indeed, the Corinthians were not the most devoted of saints, but required serious correction as to godly order. Yet the apostle would not allow them any other standard as the basis of assembly fellowship than that of the unity of the entire body of Christ (1 Cor. 10:16-17; ch. 12).
There will be unceasing conflict as regards this truth. The enemy will seek by every means to weaken our faith and devotion to the Lord, and even question whether it is really devotion. No doubt it is good for us to test ourselves in this regard. But let us never justify failure in practice, nor dare to justify giving up the standard because in practice there are too many failures. Indeed, public failure is the common history of the church, and God would have our hearts broken beforeHim because of it. But if the true standard is once given up, then gradually those things are let slip one by one which at first conscience cannot give up. Some go much farther than others in this, and we must pray for them, though to maintain faith and a good conscience we could not go with them. Faith maintains the standard of God, though it may expose us to greater criticism, expose our failures more glaringly and give us occasion for constant self-judgment.
Other tests will press upon us too. Some take another path, whose apparent personal devotion is refreshing to us, while others who take the true path apparently have little personal devotion. Some have seen it to be the path of God, then lapse into either a self-satisfied or legal attitude as to it and become a hindrance rather than a help to others. Children of godly parents take the path because their parents are there, and faith not being cultivated, they break down and sometimes react bitterly against the truth. Some with good gospel gift seek a wider scope of service and leave the flock with lesser gift. Murmuring arises against those who do care for souls: pastors become wearied of too many trials; teachers become few and the sheep in turn feel they have good excuse to seek other pasture. These are real tests indeed, but single-eyed devotion to Christ will survive them all. It is simply a matter of whether or not He is sufficient. If souls falter, we should have thorough compassion towards them, but maintain purposefully the standard of our holy Lord. For the days of our Nazariteship are very near their end and we shall not regret such purpose of heart when we see Him face to face.
L. M. Grant
