Synopsis of the Books of the Bible, by John Nelson Darby, [1857-62], at sacred-texts.com
Samson, as a type, sets before us the principle of Nazariteship, entire separation to God, the source of strength in conflict with our enemies, looked at as enemies who seek to gain the upper hand amongst the people of God, within their own limits and in their own heart.
The Philistines were not a scourge, a chastisement sent from without; they dwelt in Israel's own territory, in the land of promise. Undoubtedly, before this, other nations whom the faithlessness of the people had left in the midst of Canaan had been a snare to them, leading them to intermarriage with idolaters, and to the worship of false gods; and Jehovah had given them up into the hands of their enemies. But now, those who had been suffered to remain in the conquered land assume dominion over Israel.
Here, then, that which can give victory and peace to the heirs of promise is the strength imparted by separation from all that belongs to the natural man, and entire consecration to God, so far as it is realised. This Nazariteship is spiritual power, or rather that which characterises it, when the enemy is within the land. For Samson judged Israel during the dominion of the Philistines (Jdg 15:20). Afterwards Samuel, Saul, and above all David, entirely changed the state of things.
When the Canaanite, when the power of the enemy, reigns in the land, Nazariteship alone can give power to one who is faithful. It is a secret unknown to the men of the world. Christ exemplified it in its perfection. Evil reigned amongst the people. The walk of Christ was a walk apart, separate from evil. He was one of the people, but, like Levi (Deu 33:9), He was not of them. He was a Nazarite. But we must distinguish with respect to this. Morally, Christ was as separate from sinners while on earth, as He is now. But, outwardly He was in their midst; and, as the witness and expression of grace, He was spiritually in their midst also. Since His resurrection He is completely separate from sinners. The world sees Him not, and will see Him no more save in judgment.
It is in this last position, and as having put on this character of entire separation from the world, that the assembly, that Christians, are in connection with Him. Such a High Priest became us. The assembly retains its strength, Christians retain their strength, so far only as they abide in this state of complete separation, which the world does not understand and in which it cannot participate. Human joy and sociability have no part in it; divine joy and the power of the Holy Ghost are there. The life of our adorable Saviour was a life of gravity, always grave and generally straitened (not in Himself, for His heart was a springing well of love, but because of the evil that pressed Him on every side): I speak of His life and of His own heart. With regard to others, His death opened the flood-gates, in order that the full tide of love might flow over poor sinners.
Nevertheless, whatever may have been the Lord's habitual separateness, He could say, with reference to His disciples, "These things I speak in the world that they might have my joy fulfilled in themselves." It was the best of wishes, divine joy instead of human joy. The day will come when these two joys shall be united, when He will again drink wine, though in a new way, with His people in the kingdom of His Father; and all will be His people. But at present this cannot be; evil reigns in the world. It reigned in Israel, where there ought to have been righteousness. It reigns in Christendom, where holiness and grace should be manifested in all their beauty.
The separation unto God, of which we have been speaking, is under these circumstances the only means of enjoying the strength of God. It is the essential position of the assembly. If it has failed in it, it has ceased to manifest the essential character of its Head, in connection with itself, "separate from sinners, and made higher than the heavens"; it is but a false witness, a proof among the Philistines that Dagon is stronger than God; it is a blind prisoner.
Nevertheless it is remarkable that, whenever the world draws away, by its allurements, that which God has separated from it unto Himself, this brings down the judgment of God upon the world, and leads to its ruin. Look at Sarah in the house of Pharaoh; and in this instance, Samson, blind and prisoner in the hands of the Philistines; and again also Sarah in the house of Abimelech, although God, on account of the integrity of his heart, did but chasten the latter.
The Nazarite then represents Christ, such as He was here below in fact and by necessity; and also such as He now is completely and in full right, seated on the right hand of God in heaven, hidden in God, where our life is hid with Him. The. Nazarite represents the assembly or an individual Christian, so far as the one and the other are separated from the world and devoted to God, and keep the secret of this separation. This is the assembly's position, the only one which God recognises. The assembly, being united to Christ who is separate from sinners and made higher than the heavens, cannot be His in any other manner. It may be unfaithful to it, but this is the standing given it with Christ. It can be recognised in no other.
Samson represents to us also the tendency of the assembly, and of the Christian to fall away from this position, a tendency which does not always produce the same amount of evil fruit, but which causes the inward and practical neglect of Nazariteship, and soon leads to entire loss of strength, so that the assembly gives itself up to the world. God may still use it, may glorify Himself through the havoc it makes in the enemy's land (which ought to be its own); He may even preserve it from the sin to which the slippery path it treads would lead it. But the state of mind which brought it there tends to yet lower downfalls.