The children of Israel again did that which was evil in Yahweh’s sight; and Yahweh delivered them into the hand of the Philistines forty years.
Parallel Translations
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The children of Israel again did that which was evil in Yahweh’s sight; and Yahweh delivered them into the hand of the Philistines forty years.
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And the children of Israel did evil again in the sight of the LORD; and the LORD delivered them into the hand of the Philistines forty years.
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And the children of Israel again did that which was evil in the sight of the LORD; and the LORD delivered them into the hand of the Philistines forty years.
Cross-references (8)
Passages linked to Judges 13:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Samuel 12:9 “But they forgot Yahweh their God; and he sold them into the hand of Sisera, captain of the army of Hazor, and into the hand of the Philistines, and into the hand of the king of Moab; and they fought against them.
- Judges 6:1 The children of Israel did that which was evil in Yahweh’s sight, so Yahweh delivered them into the hand of Midian seven years.
- Romans 2:6 who “will pay back to everyone according to their works:”
- Judges 2:11 The children of Israel did that which was evil in Yahweh’s sight, and served the Baals.
- Judges 3:7 The children of Israel did that which was evil in Yahweh’s sight, and forgot Yahweh their God, and served the Baals and the Asheroth.
- Judges 4:1 The children of Israel again did that which was evil in Yahweh’s sight, when Ehud was dead.
- Judges 10:6 The children of Israel again did that which was evil in Yahweh’s sight, and served the Baals, the Ashtaroth, the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the children of Ammon, and the gods of the Philistines. They abandoned Yahweh, and didn’t serve him.
- Jeremiah 13:23 Can the Ethiopian change his skin, or the leopard his spots? Then may you also do good, who are accustomed to do evil.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain Jdg 13:1 And the children of Israel did evil…
Jdg 13:1 And the children of Israel did evil again in the sight of the LORD; and the LORD delivered them into the hand of the Philistines forty years.
Ver. 1. And the children of Israel did evil again in the sight of the Lord.] To whom any sin is an eyesore, but especially apostasy and idolatry, the sins of those Israelites, who were therefore worse than others, because they ought to have been better.
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Into the hand of the Philistines forty years.] During the days of Samson and Eli. Peace they had enjoyed likely, under the three forementioned Judges, {Jdg 12:7-9; Jdg 12:13-14} and were the worse for it.
“ Luxuriant animi rebus plerunque secundis. ”
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Did evil, i.e. fell into idolatry, &c., not now…
Did evil, i.e. fell into idolatry, &c., not now after the death of Abdon the last judge, but in the days of the former judges.
Forty years, to be computed not from Abdon’s death, but before that time, as is evident both from Jdg 13:5, where it is declared that Israel was under the power of the Philistines; and from Jdg 15:20, where only twenty of these years are said to have been in Samson’s days. And it is probably conceived, that that great slaughter of the Ephraimites made by Jephthah did greatly encourage the Philistines to rise against Israel, when one of their chief bulwarks was so much weakened; and therefore that the Philistines began to domineer over them not long after Jephthah’s death.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain The first verse gives us a short account, such…
The first verse gives us a short account, such as we have too often met with already, of the great distress that Israel was in, which gave occasion for the raising up of a deliverer. They did evil, as they had done, in the sight of the Lord, and then God delivered them, as he had done, into the hands of their enemies. If there had been no sin, there would have needed no Saviour; but sin was suffered to abound, that grace might much more abound. The enemies God now sold them to were the Philistines, their next neighbours, that lay among them, the first and chief of the nations which were devoted to destruction, but which God left to prove them (Jdg 3:1, Jdg 3:3), the five lords of the Philistines, an inconsiderable people in comparison with Israel (they had but five cities of any note), and yet, when God made use of them as the staff in his hand, they were very oppressive and vexatious. And this trouble lasted longer than any yet: it continued forty years, though probably not always alike violent. When Israel was in this distress Samson was born; and here we have his birth foretold by an angel. Observe,
I. His extraction. He was of the tribe of Dan, Jdg 13:2. Dan signifies a judge or judgment, Gen 30:6. And probably it was with an eye to Samson that dying Jacob foretold, Dan shall judge his people, that is, "he shall produce a judge for his people, though one of the sons of the handmaids, as one, as well as any one, of the tribes of Israel," Gen 49:16. The lot of the tribe of Dan lay next to the country of the Philistines, and therefore one of that tribe was most fit to be made a bridle upon them. His parents had been long childless. Many eminent persons were born of mothers that had been kept a great while in the want of the blessing of children, as Isaac, Joseph, Samuel, and John Baptist, that the mercy might be the more acceptable when it did come. Sing, O barren! thou that didst not bear, Isa 54:1. Note, Mercies long waited for often prove signal mercies, and it is made to appear that they were worth waiting for, and by them others may be encouraged to continue their hope in God's mercy.
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II. The glad tidings brought to his mother, that she should have a son. The messenger was an angel of the Lord (Jdg 13:3), yet appearing as a man, with the aspect and garb of a prophet, or man of God. And this angel (as the learned bishop Patrick supposes, on Jdg 13:18) was the Lord himself, that is, the Word of the Lord, who was to be the Messiah, for his name is called Wonderful, Jdg 13:18, and Jehovah, Jdg 13:19. The great Redeemer did in a particular manner concern himself about this typical redeemer. It was not so much for the sake of Manoah and his wife, obscure Danites, that this extraordinary message was sent, but for Israel's sake, whose deliverer he was to be, and not only so (his services to Israel not seeming to answer to the grandeur of his entry) but for the Messiah's sake, whose type he was to be, and whose birth must be foretold by an angel, as his was. The angel, in the message he delivers, 1. Takes notice of her affliction: Behold now, thou art barren and bearest not. Hence she might gather he was a prophet, that though a stranger to her, and one she had never seen before, yet he knew this to be her grievance. He tells her of it, not to upbraid her with it, but because perhaps at this time she was actually thinking of this affliction and bemoaning herself as one written childless. God often sends in comfort to his people very seasonably, when they feel most from their troubles. "Now thou art barren, but thou shalt not be always so," as she feared, "nor long so." 2. He assures her that she should conceive and bear a son (Jdg 13:3) and repeats the assurance, Jdg 13:5. To show the power of a divine word, the strongest man that ever was was a child of promise, as Isaac, born by force and virtue of a promise, and faith in that promise, Heb 11:11; Gal 4:23. Many a woman, after having been long barren, has borne a son by providence, but Samson was by promise, because a figure of the promised seed, so long expected by the faith of the Old Testament saints, 3. He appoints that the child should be a Nazarite from his birth, and therefore that the mother should be subject to the law of the Nazarites (though not under the vow of a Nazarite) and should drink no wine or strong drink so long as this child was to have its nourishment from her, either in the womb or at the breast, Jdg 13:4, Jdg 13:5. Observe, This deliverer of Israel must be in the strictest manner devoted to God and an example of holiness. It is spoken of as a kindness to the people that God raised up of their young men for Nazarites, Amo 2:11. Other judges had corrected their apostasies from God, but Samson must appear as one, more than any of them, consecrated to God; and, notwithstanding what we read of his faults, we have reason to think that being a Nazarite of God's making he did, in the course of his conversation, exemplify, not only the ceremony, but the substance of that separation to the Lord in which the Nazariteship did consist, Num 6:2. Those that would save others must by singular piety distinguish themselves. Samuel, who carried on Israel's deliverance from the Philistines, was a Nazarite by his mother's vow (Sa1 1:11), as Samson by the divine appointment. The mother of this deliverer must therefore deny herself, and not eat any unclean thing; what was lawful at another time was now to be forborne. As the promise tried her faith, so this precept tried her obedience; for God requires both from those on whom he will bestow his favours. Women with child ought conscientiously to avoid whatever they have reason to think will be any way prejudicial to the health or good constitution of the fruit of their body. And perhaps Samson's mother was to refrain from wine and strong drink, not only because he was designed for a Nazarite, but because he was designed for a man of great strength, which his mother's temperance would contribute to. 4. He foretels the service which this child should do to his country: He shall begin to deliver Israel. Note, It is very desirable that our children may be not only devoted entirely to God themselves, but instrumental for the good of others, and the service of their generation - not recluses, candles under a bushel, but on a candlestick. Observe, He shall begin to deliver Israel. This intimated that the oppression of the Philistines should last long, for Israel's deliverance from it should not so much as begin, not one step be taken towards it, till this child, who was now unborn, should have grown up to a capacity of beginning it. And yet he must not complete the deliverance: he shall only begin to deliver Israel, which intimates that the trouble should still be prolonged. God chooses to carry on his work gradually and by several hands. One lays the foundation of a good work, another builds, and perhaps a third brings forth the top stone. Now herein Samson was a type of Christ, (1.) As a Nazarite to God, a Nazarite from the womb. For, though our Lord Jesus was not a Nazarite himself, yet he was typified by the Nazarites, as being perfectly pure from all sin, not so much as conceived in it, and entirely devoted to his Father's honour. Of the Jewish church, as concerning the flesh, Christ came, because to them pertained the promise of him, Rom 9:4, Rom 9:5. By virtue of that promise,. he long lay as it were in the womb of that church, which for many ages was pregnant of him, and therefore, like Samson's mother, during that pregnancy was made a holy nation and a peculiar people, and strictly forbidden to touch any unclean thing for his sake, who in the fulness of time was to come from them. (2.) As a deliverer of Israel; for he is Jesus a Saviour, who saves his people from their sins. But with this difference: Samson did only begin to deliver Israel (David was afterwards raised up to complete the destruction of the Philistines), but our Lord Jesus is both Samson and David too, both the author and finisher of our faith.
III. The report which Manoah's wife, in a transport of joy, brings in all haste to her husband, of this surprising message Jdg 13:6, Jdg 13:7. The glad tidings were brought her when she was alone, perhaps religiously employed in meditation or prayer; but she could not, she would not, conceal them from her husband, but gives him an account, 1. Of the messenger. It was a man of God, Jdg 13:6. His countenance she could describe; it was very awful: he had such a majesty in his looks, such a sparkling eye, such a shining face, so powerfully commanding reverence and respect, that according to the idea she had of an angel he had the very countenance of one. But his name she can give no account of, nor to what tribe or city of Israel he belonged, for he did not think fit to tell her, and, for her part, the very sight of him struck such an awe upon her that she durst not ask him. She was abundantly satisfied that he was a servant of God; his person and message she thought carried their own evidence along with them, and she enquired no further. 2. Of the message. She gives him a particular account both of the promise and of the precept (Jdg 13:7), that he also might believe the promise and might on all occasions be a monitor to her to observe the precept. Thus should yoke-fellows communicate to each other their experiences of communion with God, and their improvements in acquaintance with him, that they may be helpful to each other in the way that is called holy.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And the children of Israel did evil in the…
And the children of Israel did evil in the sight of the Lord,.... Committed idolatry, which was the evil they were prone unto, and were frequently guilty of:
and the Lord delivered them into the hands of the Philistines forty years: which according to Josephus (f) are to be reckoned from the death of the last judge, and the time of Samson's birth; or rather from some time after the death of Jephthah, particularly taking in the two last years of Ibzan, when the Ephraimites having been weakened through the slaughter of them by Jephthah, might encourage the Philistines to break in upon them; from which time to the birth of Samson were twenty years, and twenty more may be allowed before he could begin to deliver Israel out of their hands; so that the oppression lasted forty years. According to others, it began at the same time as the oppression of the Ammonites did, though it lasted longer, Jdg 10:7.
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(f) Ibid. (Antiqu. l. 5.) c. 8. sect. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Samson was an eminent believer, Heb. xi, 13, 32,…
Samson was an eminent believer, Heb. xi, 13, 32, and a glorious type of him who with his own arm wrought salvation. The occasion of raising him up, ver. 1. His birth foretold by an angel, ver. 2-5. His mother relates this to his father, ver. 6, 7. The angel repeats it to them both, ver. 8-14. Manoah offers to entertain him and asks his name, ver. 15-18. He discovers himself at parting, ver. 19-23. Samson is born, ver. 24, 25.
Did evil - That is, fell into idolatry, not after the death of Abdon the last judge, but in the days of the former Judges. Forty years - To be computed, not from Abdon's death, but before that time. And it is probable that great slaughter of the Ephraimites made by Jephthah, greatly encouraged the Philistines to rise against Israel, when one of their chief bulwarks was so much weakened; and therefore began to domineer over them not long after Jephthah's death. These were a very inconsiderable people. They had but five cities of any note. And yet when God used them as the staff in his hand, they were very oppressive and vexatious.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain The Israelites corrupt themselves, abut are delivered into the
CHAPTER XIII
The Israelites corrupt themselves, abut are delivered into the
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hands of the Philistines forty years, 1.
An Angel appears to the wife of Manoah, foretells the birth of
her son, and gives her directions how to treat both herself and
her child, who was to be a deliverer of Israel, 2-5.
She informs her husband of this transaction, 6, 7.
Manoah prays that the Angel may reappear; he is heard, and the
Angel appears to him and his wife, and repeats his former
directions concerning the mother and the child, 8-14.
Manoah presents an offering to the Lord, and the Angel ascends
in the flame, 15-20.
Manoah is alarmed, but is comforted by the judicious rejections
of his wife, 21-23.
Samson is born, and begins to feel the influence of the Divine
Spirit, 24, 25.
NOTES ON CHAP. XIII
Verse 1. Delivered them into the hand of the Philistines] It does not appear that after Shamgar, to the present time, the Philistines were in a condition to oppress Israel, or God had not permitted them to do it; but now they have a commission, the Israelites having departed from the Lord. Nor is it evident that the Philistines had entirely subjected the Israelites, as there still appears to have been a sort of commerce between the two people. They had often vexed and made inroads upon them, but they had them not in entire subjection; see Jud 15:11.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jdg 13:1. The children of Israel did evil again…
Jdg 13:1. The children of Israel did evil again — That is, fell into idolatry, not, it seems, after the death of Abdon, the last judge, but in the days of the former judges. The Lord delivered them into the hand of the Philistines — These were a very inconsiderable people. They had but five cities of any note. And yet, when God used them as a staff in his hand, they were very oppressive and vexatious. Forty years — To be computed, not from Abdon’s death, but before that time. This is the longest oppression which the Israelites ever sustained, but Sir John Marsham and others think it is not different from that mentioned Jdg 10:7-8, but one and the same with it; the Philistines harassing the Israelites in the west, while the Ammonites oppressed them in the east; and that, though the tyrannical treatment of them by the Philistines lasted longer, yet it began at the very same time with the other, and rendered their distress the greater. Others suppose, that it did not begin till after Jephthah’s death, and that the great slaughter of the Ephraimites made by him greatly encouraged the Philistines to rise against Israel, one of Israel’s chief bulwarks being so much weakened.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The Philistines have been mentioned as oppressors of Israel…
The Philistines have been mentioned as oppressors of Israel in Jdg 3:31; Jdg 10:7, Jdg 10:11; and the Israelite worship of the gods of the Philistines is spoken of in Jdg 10:6. But this is the first time that we have any detailed history in connection with the Philistines. They continned to be the prominent enemies of Israel until the time of David.
Forty years - The Philistine dominion began before the birth of Samson Jdg 13:5, and was in force during Samson’s twenty years’ judgeship Jdg 14:4; Jdg 15:20. The 40 years are, therefore, about coincident with Samson’s life.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Years. It is not clear whence this sixth and…
Years. It is not clear whence this sixth and longest servitude is to be dated. If it terminated at the death of Samson, when the Philistines lost their chief nobility, &c., we must allow that the Israelites began to be obliged to pay tribute in the 6th year of Abesan. (In the year before Christ 1193, Salien) Chap. xii. 8. (Haydock) --- Marsham dates from the third month after the death of Jair, to the third year of Samuel, during which period Heli governed in one part, and Jephte, Abesan, Ahialon, and Abdon in other provinces of Palestine. It is not very material which of these systems be adopted, as they do not contradict the text. All Israel was not reduced under the power of the Philistines; but the neighbouring tribes were infested with their incursions, and were obliged to pay tribute. Juda complains at their invading his territory, and they allege that it was because Samson had been the aggressor, which shews that the Israelites retained some little liberty, chap. xv. 9. (Calmet) --- The servitude had scarcely commenced, when God provided Samson a deliverer for his people. (Salien, in the year of the world 2860.) (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain The Oppression Of The Philistines. Samson, The Nazarite Judge
NINTH SECTION
The Oppression Of The Philistines. Samson, The Nazarite Judge
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Renewed apostasy
Jdg_13:1.
1And the children [sons] of Israel did evil again [continued to do evil] in the sight of the Lord [Jehovah]; and the Lord [Jehovah] delivered them into the hand of the Philistines forty years.
EXEGETICAL AND DOCTRINAL
The same fatal history repeats itself everywhere. Not one single tribe, the Book of Judges teaches us, is exempted from it. Apostasy is constantly followed by subjection, whether it be inflicted by eastern or western neighbor-tribes. It is written, Jdg_2:14, that when Israel falls into sin, it will be persecuted by all the nations round about. And Jdg_3:3 includes the “five princes of the Philistines” among those through whom Israel is to become acquainted with distress and war. The Book began with the oppression of the Mesopotamian king in the east, from which Othniel, the hero of Judah, liberated the people. After tracing a circular course through the east and northeast, it ends, like the daily course of the sun, in the west; and the tribe of Judah, with which the narrative began, is again brought forward at its close. As far back as Jdg_10:7, in connection with events after the death of Abimelech, we read that God “gave Israel up into the hands of the Philistines and the sons of Ammon.” The heroic achievement of Jephthah against Ammon is, however, first reported. (The Judges named immediately afterwards belong to northern tribes, two to Zebulun, one to Ephraim.) Now the writer comes to speak of the great conflicts which Israel had to wage with the brave and well-equipped people of the five Philistine cities on the coast, and which, with varying fortunes, continued to the time of David. The tribes especially concerned in them were Dan, the western part of Judah, and Simeon, encircled by Judah. How changed went the times! Once, the men of Judah, in their stormlike career of victory, had won even the great cities on the sea-coast. Afterwards, they were not only unable to maintain possession of them, but through their own apostasy from God and the genuine Israelitish spirit, became themselves dependent on them. Dan had already been long unable to hold its ground anywhere except on the mountains (Jdg_1:34). Now, the Philistines were powerful and free in all the Danite cities. Chapter Jdg_10:15 f. tells of the earnest repentance of the sons of Israel before God. But such a statement is not made here, although the history of a new Judge is introduced. Everywhere else the narrative, before it relates the mighty deeds of a Shophet, premises that Israel had cried unto God, and that consequently God had taken pity upon them. Now, unless it be assumed that Jdg_10:15 refers also to Dan and Judah, as in Jdg_13:6 the Philistines are likewise already spoken of, it is remarkable that the narrative of Samson’s exploits is not preceded by a similar remark. It is a point worthy of special notice. For since the story of Israel’s apostasy is repeated, that of its repentance would likewise have been repeated. That which he does not relate, the narrator must have believed to have had no existence. And in fact no such repentance can have taken place at this time in Dan and Judah, as we read of in Gilead. The history of the hero, whose deeds are about to be related, proves this. If, then, such a man nevertheless arose, the compassion which God thereby manifested toward Israel, was doubtless called forth by the few, scattered here and there, who sought after and acknowledged Him. The power which shows itself in the history of Samson’s activity is of a similarly isolated, individual character. It is only disconnected deliverances which Israel receives through him. It is no entire national renovation, such as were brought about by former Judges within their fields of action. Herein the history of Samson differs entirely from the events of Othniel’s, Ehud’s, Barak’s, Gideon’s, and Jephthah’s times, just as he himself differs from those heroes. Jephthah also speaks as an individual I, when he treats with the enemy; he was in fact the national I, for his will was the will of the people, his repentance their repentance. He can say, “I and my people,” (Jdg_12:2): his people have made him their prince. Samson is an individual without a people; a mighty I, but no prince; a single person, consecrated to God, and made the instrument of his Spirit almost without his own will; whereas Jephthah and his people are one in penitential disposition and trust in God. Hence, the circumstance that, although Samson was a Judge, and announced by an angel of God, it is nevertheless not recorded that before his advent the “sons of Israel had cried to God,” affords an introductory thought important for the right apprehension of the peculiar and remarkable narratives in which the new hero appears.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain PHILISTINE OPPRESSION, Jdg_13:1.
PHILISTINE OPPRESSION, Jdg_13:1.
1. The Philistines — From the narrative of the Ammonite oppression, and Jephthah’s rule in eastern Palestine or Gilead, the historian now passes to the extreme west — the Shephelah, or maritime plain of Philistia — and introduces us to a nation of warriors that gave Israel more trouble than they had hitherto experienced from any heathen power. These warlike foes have been frequently mentioned before, (see note on Jos_13:2,) but here they appear for the first time as having dominion over Israel. For this dominion they had doubtless been aiming many years, and they had met with at least one check from the heroic Shamgar. Jdg_3:31. But the successful invasions of northern and eastern powers, and Israel’s many misfortunes, gave them marked advantages for extending their conquests over the southern tribes.
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Forty years — This period seems to have included the twenty years of Samson’s judgeship, (Jdg_15:20;) at least the Philistine power was not fully broken in his day, but only greatly weakened. These foes maintained their rule, with only occasional breaks, till the time of Samuel. It was a most memorable period in the history of the chosen people. The tribe of Judah lost all spirit, and quietly succumbed, (Jdg_15:11;) and long before the night of oppression ceased, the ark of God was captured, and the sanctuary at Shiloh made desolate.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain Ch. 13 Samson’s birth
Ch. 13 Samson’s birth
1. the Philistines] The Dtc. compiler treats the age of Samson on the principle of Jdg_3:7 f., which has been illustrated in the foregoing narratives (Jdg_3:7-15, Jdg_4:1-3, Jdg_6:1-7, Jdg_10:6-8); but no hostile invasion is mentioned 13–16; while the Philistine domination lasted to the time of David, much longer than 40 years.
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The Philistines are probably to be identified with the Purasati, who, with other non-Semitic tribes from southern Asia Minor and the Aegean islands, are first mentioned in the Egyptian inscriptions of Ramses III (circ. 1198–1167 b.c.). At the beginning of the 12th century these ‘peoples of the sea’ swept down upon Upper Syria and S.W. Canaan; they were twice defeated by the Pharaoh, but he did not succeed in driving them all out of the country. The Philistines settled on the coast between Carmel and Gaza, and in course of time formed a federal state governed by five lords (serânim, Jdg_3:3, Jdg_16:5 ff., Jos_13:3, 1Sa_6:17 f.); a kindred tribe, the Cherçthites (translated Cretans1[48] by LXX in Zep_2:5, Eze_25:16), found a home in the Negeb, 1Sa_30:14. At the period of the Samson story the Philistines not only held the maritime plain and the Shephçlah, but had made themselves masters of the inland districts belonging to the Israelites; in the period which follows they pushed their conquests further E. and N., and it was to resist these aggressions that the Hebrew monarchy was founded. The foreign origin of the Philistines is recognized by O.T. tradition. Thus in Judg. and Sam. they are called ‘the uncircumcised,’ and their original home is said to have been Caphtor (Amo_9:7 LXX Cappadocia, Jer_47:4, cf. Deu_2:23), which may be the equivalent of Keftô, the ancient Egyptian name for the western quarter of the world, especially perhaps Cilicia; the civilization which they brought with them no doubt belonged to the early Aegean type2[49]. But though foreigners by race and civilization, they seem to have adopted the language and religion of the natives whom they conquered. The names of persons and places in Philistia are Canaanite (except perhaps Achish, and serânim above); the gods whom they worshipped, Dagon (Jdg_16:23 f., 1 Samuel 5), Ashtart (1Sa_31:10), Baal-zebub (2Ki_1:2 f.), are Canaanite too; see also Herod, i. 105. Curiously enough, the district inhabited by these foreign invaders (Hebr. Pelesheth) gave its name through Greek influence to the whole country, Παλαιστίνη (Herod. ii. 104, vii. 89), Palestine. The mention of the Philistines in the stories of the patriarchs, Gen_21:22 ff. E, 26 J, and in Exo_13:17; Exo_15:14, is an anachronism; for the Amarna tablets (circ. 1400 b.c.) mention the country and cities afterwards held by the Philistines as in Canaanite possession.
[48] The identification is by no means certain, though recent opinion tends to recognize a connexion between the Philistines and Crete; see Evans, Scripta Minoa (1909), pp. 77 ff.
[49] In the LXX., Judg. and elsewhere, the Philistines are usually called οἱ ἀλλόφυλοι the foreigners; but in Jdg_10:6-7; Jdg_10:11; Jdg_13:1; Jdg_13:5; Jdg_14:2 cod. B gives Φυλιστιείμ, cod. A οἱ ἀλλόφυλοι. The latter rendering is probably due, not to ancient tradition, but to the fact that at the time when the Gk. Version was made the population of the old Philistine country had become thoroughly Hellenized. In Isa_9:12 Ἑλληνες Greeks actually appears for the Philistines of the Hebr. text.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) Did evil again.—Jdg_3:7; Jdg_4:1; Jdg_6:1-11; Jdg_10:6.
(1) Did evil again.—Jdg_3:7; Jdg_4:1; Jdg_6:1-11; Jdg_10:6.
Of the Philistines.—Hitherto the nation has only been cursorily mentioned (Jdg_3:31; Jdg_10:7-11); from this time to the reign of David they play an important part. They were not Canaanites, but foreign conquerors. The district which they held, and from which the name of “Palestine” has been derived, was originally in the hands of the Avim (Deu_2:23). The name means “emigrants.” They seem to have been also called Caphtorim (Jer_47:4), from living in Caphtor, i.e., Crete (Tac. Hist. v. 3); but it is uncertain whether they were Semitic (Ewald, Mövers), or Hamitic (see Gen_10:14), or Aryan (Hitzig). Their connection with Crete is inferred from the name Cherethites (LXX., Kretes). They were in Palestine by Abraham’s time (Gen_21:32).
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Forty years.—These terminated with the battle of Ebenezer (1Sa_7:13). The ark had been taken and sent back about twenty years before this battle, and the acts of Samson probably fall within those twenty years, so that Eli died about the time that Samson came of age.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Did evil again. It by no means follows from…
Did evil again. It by no means follows from this phrase that this chapter is in direct chronological sequence to the preceding The scene is shifted to the tribe of Dan, and to the Philistines on the west, and there is nothing to guide us as to the exact time when the things narrated occurred. But the end of the forty years probably coincided with the judgeship of Samuel; for there was no complete deliverance in the time of Samson, only occasional cheeks to the Philistine domination (see ver. 5). It was not till the days of Samuel that the Philistines were really smitten. (see 1Sa_7:3-14) We may suppose the date of the ensuing narrative to be somewhere in the first decade of the Philistine oppression.
Vers. 1-25. Married life.
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Many deep and valuable teachings may be gathered out of this chapter. The ministry of angels to the heirs of salvation, and, connected with it, the. sublime conception of the countless hosts of heaven; for the presence of one angel upon earth brings tidings, as it were, from distant spheres of principalities and powers, of thrones and dominions, of angels and authorities, of cherubim and seraphim, peopling the realms of space, filling the heavens with intelligence and praise, and having a community with mankind in the grace and love of God; and one converse of an angel with men suggests a future intercourse of inconceivable wealth of enjoyment, and unbounded variety of interchange of thought, and a fellowship in adoration and praise with unnumbered worlds of holy and mighty intelligences. The mysterious nature of the angel of the Lord, baffling all human attempts to explain it at one moment seeming quite separate from the Godhead itself, and next moment seeming to be one with it, as if a kind of anticipation of the incarnation were taking place, and God himself were speaking by the angel"s mouth. And then there is the predestinating grace of God, calling into being whom he will, assigning to his creature his proper work, and marking out his future course before he was born; endowing him with great and singular gifts, pouring freely and fully upon him his Holy Spirit, and yet leaving his free will unshackled, and his responsibility unimpaired. And there is the doctrine of sacrifice, and of answers to prayer; and there is the question of temperance, and total abstinence from the fruit of the vine; and the duty of hospitality, and of gratitude for kindness received; and that of giving honour to whom honour, and worship to whom worship is due, and other lessons besides. But the one lesson which stands out above the others and runs through the whole chapter is that of the conjugal relation of man and wife, which is set forth with inimitable simplicity and force, and which we shall do well to study for a few minutes as one that bears with singular influence upon the happiness and well-being of mankind. It is obvious to notice in the first place that Manoah was the husband of one wife, according to the institution of marriage in paradise. Such mutual confidence and help as we here see could not have been found in Gideon"s harem, or in the households of Ibzan and Abdon. The real conjugal union of interests, and oneness of aim, and transparent openness of intercourse springing from having nothing to conceal, can have no existence where polygamy exists. Nor is it in the nature of things that a woman"s entire love and trust should be given to the man who has only a fraction of affection to give in return. If Christianity had done nothing else for mankind than restore the primitive law of marriage, and guard it with the highest sanctions of religion, it would have conferred upon our race an inestimable boon. The holiness and happiness, the peace and union, of countless homes, is due to the marriage law of the gospel of Christ. But then this law must be kept in the spirit as well as in the letter. The conduct of Manoah"s wife after her first interview with the angel is a beautiful exemplification of this spirit in the wife: "Then the woman came and told her husband." "Many things might have moved her to secrecy. The fear of exciting her husband s suspicions, the risk of being disbelieved, the possibility that the stranger had deceived her with false hopes; or, on the other hand, a feeling of pride and self-sufficiency at the marvellous apparition and revelation made to herself, not to her husband, and a spirit of independence engendered by such a distinction such feelings as these, had they existed, or had they ruled her conduct, might have led her to conceal the mysterious interview. But the wife"s instinct led her straight to the mark. "she came and told her husband." He was her husband, her natural, legitimate, only counsellor and adviser. His was the ear into which to pour her strange confidence. What she knew, he ought to know, and her conduct must be guided by his counsels. So she came at once and told her husband. But the lesson has peculiar force from the supposed office of the stranger. She took him for "a man of God," and his very announcement of what was to happen hereafter invested him with a sacred and awful character, which was likely to affect powerfully the sensibilities of a woman. But not for one instant was "the man of God" allowed to stand between her and her husband. She had no secrets for the "man of God" which were to be hidden from her husband, nor had the angel any counsel to give which her husband was not to know of. It was on the second time of his appearing as on the first: "she made haste, and ran, and showed her husband, and said unto him, Behold, the man hath appeared unto me." It is a very forcible lesson to the effect that no pretence of spiritual authority can justify interference with the laws of nature, which are the laws of God. If the mutual love and mutual confidence between man and wife in the holy estate of matrimony is the ordinance of God for the happiness of man, the secret influence of another man which is to override the influence of the husband is not, and cannot be, according to the will of God. If the wife is to obey her husband, no other man can of right exact a higher obedience; if she is to trust her husband, she may not keep secret from him what she reveals to others; she may not receive counsel from others which is to be hid from him. The function of a confessor and spiritual, director is incompatible with the Christian law of marriage, as it is with the first commandment with promise," when it stands between children and their parents. Nor is Manoah"s trust in his wife less conspicuous than her trust in him. Not a shadow of doubt as to the truth of her statement crossed his mind, not a shade of jealousy that the message came to her rather than to him. In the desire for further information his wisdom suggested prayer that the Lord would send again the man of God; but the language of his prayer was beautifully expressive of the union that was betwixt them two. Let the man of God come again unto us, and teach us what we shall do unto the child." And when the second time the angel appeared to the woman alone, he took it as the answer to his prayer. As she came quickly to him, so he quickly followed her. With manly courage he asked the questions which her feminine modesty had not dared to put, and appeared at once in his proper place, ordering and directing what was to be done with regard to the rites of hospitality and piety; and yet when his own fears were excited by having seen the angel of God he sought counsel from his wife, and readily acquiesced in her pious trust in the mercy and loving-kindness of the Lord. And exactly the same perfect union between them appears many years afterwards, when Samson was grown up, (Jud 14:2-5) so that the whole passage is a beautiful idyll of conjugal love and concord. They both fulfil their proper parts with the utmost simplicity and propriety; they both contribute to the common stock of wedded happiness what each had to contribute; neither of them had one word of reproach or bitterness to the other; neither of them attempted to usurp the other"s place, or shrunk from occupying their own. And they have left for our study and imitation as beautiful an example of the mutual help and harmony of married life as is to be found in the whole range of Scripture. May it find its counterpart in every Christian family in the land!
Vers. 1-5. Divine punishment and preparation of deliverance simultaneous.
The heaviest judgments in human history have been secretly charged with such merciful provisions. This circumstance alters the character of the infliction; it ceases to be mere vengeance, and becomes discipline.
I INSTANCES OF THIS IN SACRED HISTORY. The Fall and promise of the Seed. In Joseph"s sale and slavery we see the anticipation of an evil not yet experienced. Esther is raised up in the Persian captivity. The age of the destruction of Jerusalem was the age of the gospel.
II WHAT THIS PROVES.
1. God does not afflict willingly" and for the sake of afflicting, but for ultimate good.
2. The wrath of God exists at the same time as his love, and is penetrated and overruled by it.
3. The mercy of God is far-seeing, wise, and painstaking. M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Manoah; and his wife.
Jdg_13:1-25
Manoah; and his wife.
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The angelic appearances to Manoah and his wife
I. The unknown visitor. Manoahs wife was just the woman to be visited by an angel--bold, energetic, large-hearted, believing. Gods gifts are regulated in their extent by our capacity for receiving them. We should have diviner visitations if we were fitted for them, or could appreciate them.
II. The fearful inference. We never get into the presence of the supernatural, but we are ready to say, Let not God speak with us, or we die. Whence comes this universal dread of God? I have seen a cross with the image of the dead Christ; the cross in the midst of natures fairest scenes, telling of sin, of suffering, of death. So there is always with us, in the midst of lifes engagements and joys, the shadow or the memory of some sin or sorrow. When God comes to a man, and separates him from other men the man feels, and confesses the sinfulness of his sin, and at first thinks he shall surely die. When God comes to us in His dispensations, when by a touch He causes our flesh to wither, when He removes friends, or strips us of property, we are filled with fear. It is only the sight of God in Christ reconciling the world unto Himself, the revelation of God in sacrifice, that can calm our minds and quiet our fears.
III. The conclusive argument. It is the womans: with her finer perceptions and keener senses, she sees the truth as by intuition--she does not arrive at the conclusion by the processes of an argument, she is guided by her emotional nature. There are some minds that possess the gift of seeing into the meaning of things, and instantly arriving at definite conclusions. We do not know how to construct an argument in reference to the Divine procedure; we are not sufficiently impressed by the past to infer the future; we need spiritual perceptions to see the real truth of spiritual things, and the intuitions of the heart may be left to help the judgment in its interpretations. If God has been at such pains to save us, then surely we shall not be left to perish. If there is a sacrifice for sin, then, sinners as we are, we may be saved through faith in Him whom God hath set forth to be a propitiation. We are not left without Divine manifestations. Christ has come, and has gone up again to heaven. Are we left without any manifestations of God? There are spiritual revelations for spiritual men. God does come to true and loving hearts. Love will always come to commune with love. (H. J. Bevis.)
Manoah and his wife: the representatives of two great prevalent moral states of mind in relation to God
I. A gloomy dread. This dread of God, which is all but universal--
1. Is an abnormal state of the soul. Antecedently it is impossible to believe that the God of infinite goodness would create beings to dread Him, and the revelations of His love and loveliness in nature prove that they are made to admire and adore Him. Whence came this dread, then? It springs from a sense of guilt.
2. Explains atheism. A desire to ignore and forget and destroy if possible the being we dread is natural. Because men dread God they do not like to retain Him in their thoughts.
3. Is the source of all blasphemous theologies. The being we dread, by the law of mind, we invest with the attributes of a monster. Much of our popular theology presents a God before whom the human heart cowers with horror and recoils with alarm.
4. Keeps the soul away from Him. We shrink from the object we dread, we turn our backs from such an one and hasten from his very shadow.
5. Reveals the necessity of Christs mission. With this dread in the human soul virtue and happiness are impossible. But how can it be removed? Only by such an appearance of God to the soul as we have in the all-loving tenderness of Christ. In Him God comes to man and says, It is I, be not afraid.
II. A cheering hope. The womans hope was based upon an interpretation of Gods dealing with them, and this indeed is a certain ground of hope. How has God dealt with us? If the Lord were pleased to kill us--
1. Would He have in our natures endowed us with such powers for enjoyment, and placed us in a world so full of blessedness and beauty?
2. Would He have continued our existence so long in such a world, notwithstanding all our transgressions?
3. Would He have sent His only begotten Son into the world to effect our salvation?
4. Would He have given us the gospel, the ministry, and all the morally restorative influences at work within us? (Homilist.)
God and His people
I. We may learn the loving forethought of God for His people. He never wounds them without at the same time making provision for their healing. Their emancipation may be only partial in the present; but it is certain in the future to be gloriously complete. The agents for bringing it about are in the counsels and resources of the Most High.
II. Parents may learn the right method of training their children for future service in the Church and the world (Jdg_13:8). Gods teaching is necessary for the great and difficult work; and Gods teaching should be asked for and followed.
III. We may learn that eminent service for God is allied to eminent consecration to God. We must become Nazarites in the spiritual sense; and the measure of our usefulness will depend on the measure of our consecration.
IV. We may learn the duty of hopefulness in the midst of all darkness and perplexity (Jdg_13:23). The bright hopefulness of Manoahs wife rested on a solid foundation. But as believers in Christ we have even better grounds for looking with bright hopefulness in reference to every threatening visitation of Divine Providence. God has given to us richer tokens of His love (Rom_8:32). (Thomas Kirk.)
How shall we order the child.
Education of children
The proper idea of educating children is to fit them for the duties of life, and the realities of a fast-coming eternity. To do this they must be trained.
1. Training combines both instruction and government. Its field is both the mind and the body. To train a child requires patience, faith, courage, perseverance, and Divine assistance.
2. To bring up a child in the nurture and admonition of the Lord, instruction and example are essential. It is the nature of a child to imitate what is around it. Influences educate the child long before it is large enough to be sent from home to school. Let the home be for amusement, pleasure, knowledge, and religion as attractive as possible.
3. In the bringing up of children prayer, deep, earnest, believing prayer is essential. After all our solicitude and painstaking, and watching, and heart-bleeding, we have to trust them to God. (W. A. Scott, D. D.)
Money bequeathed by parents to their children
It comes out incidentally, but not the less certainly, in the teaching of the Lord, that parents are in some matters naturally capable of making the best choice for their offspring (Luk_11:13). Although they are evil, there are some things in which they can act aright. If the question relate to the kind of food that should be given to his child--whether a piece of bread or a stone, whether a fish or a serpent--the man is capable of judging. When a parent looks forward and attempts to provide for the future of his child, he is more at a loss than in the matter of choosing what food should be given to a hungry infant. It is when a man is called to do for his offspring what the lower creatures cannot do, that he most signally fails. He is insufficient for these things. Of the many influences which bear on the childs wellbeing, and which the parent may in some measure control, I select only one. I limit the question to one object, and read it, How shall we order the child in regard to money? The estimate, the acquisition, the possession, the use, the loss of money, have a very material influence on the character, and station, and happiness of our children, in youth and onward to age. In these, as in other matters, parents have much in their power. By their method of ordering the child in these things, they may do much good or much evil.
I. In respect of money, how shall we order the child--the little child? How can you lecture an infant either on the proper value of money, or on the preposterous value that is often foolishly attached to it? Everything in its own place and time. Impress thereon a bias against the danger. Begin early to influence the infant mind. Show the child early the use of money--its use in obtaining necessaries, and in promoting works of benevolence. Train the child in the right direction as to the estimate of money, as to its use, and as to the objects on which it should be expended. In after life he will have much to do with it--teach him betimes to handle it aright. The infant is the germ of the man. The infants habits, and likings, and actings, are the rivulet, already settling its direction, which will soon swell into the strong stream of life.
II. In respect of money, how shall we order the youth as to the choice and opening up of his path in life? The wary seaman will give an undefined sunken rock a good offing. He will take care to err on the safe side. The general rule is, Seek first the kingdom of God and His righteousness, and all these things shall be added. If this law were faithfully carried into practice, we would be safe. Deal honestly with yourselves when the prospect of an advantageous settlement appears. Judge righteous judgment, first as to the facts of the case, whether the money interest and the souls interest be in opposition. Then, secondly, if so, judge which of the two should be allowed to go to the wall. Does the souls safety overrule the prospect of wealth? or does the prospect of wealth silence your anxieties about the souls safety? I do not ask any parent to bind his son to a poor trade, if a more profitable one is within his reach; but I demand of every parent, as he owes allegiance to the King of kings, that he have and manifest a supreme concern for the spiritual life of his children, and that, under the guidance of this ruling passion, he frame his plans and make his arrangements for their outset in the world. Under the head of provision made for an outset in life, the subject of matrimonial alliance deserves special notice. To marry for the sake of money is a degradation of the human being, and a prostitution of the good ordinance of God. It is fraught with danger to present peace and future salvation.
III. How shall we order the child in respect to the acquisition and accumulation of money to be bequeathed as his portion? Beware of tacitly, acting on the supposition that the more money you leave to them, the more good you will do to them. We cannot specify a sum, and say it is lawful for a Christian parent to bequeath so much to his child, but unlawful to exceed it. But it does not follow from this that a Christian is at liberty to scrape together as much money as he can during his life, and simply bequeath it to his children when he comes to die. Although no specific rule can be laid down, some useful suggestions may be given. A man of wealth should consider well before he leaves a large fortune to his son. It may in some cases be safely done; but it is not to be done as a thing of course. You would not spread a press of sail on a ship unless you had previously satisfied yourself that it had been rendered steady by a sufficient weight of ballast. So should parents consider the character and capacity of their children, and not be instrumental in causing their shipwreck by giving them more than they can manage. And as to the cruelty of leaving large fortunes to unprotected orphan girls, it is difficult to speak of it with coolness. It is like spreading rank carrion round the defenceless lamb, to attract the vultures to their prey. The example of a judicious but generous expenditure of money by a parent is a more precious legacy to his child than all the accumulations that parsimony and pride could bequeath. Finally, a good rule for Christian parents is to let prayer and pains always go together. In so far as he labours to provide for the education and the comfort of his children, especially those who are not likely to be able to gain their own livelihood, a father is at liberty to ask Gods blessing on his efforts. But when one has already amassed many thousands, and is striving to amass more and more, to be left as a portion to his children, he would do well to add prayer to his pains. Let us remember that we and our children are under law to Christ, and on our way to the judgment. Let us act under the power of a world to come. Regarding money, like other talents, the command of the Lord is, not acquire and bequeath, but occupy. To use his money out well during his own life, is at once the best service to God which a parent can get of money, and the most valuable legacy which he can transmit to his child. (W. Arnot.)
Manoah knew not that he was an angel.--
Unrecognised angels
Ah! how few of us think that the heavens and the earth, the beneficent ministry of the sun, the glory of the moon, the splendour of the stars, the joy of the summer, the storms of the winter, are all angels of the Lord, bringing to us some revelation of Him, some glad tidings of His love for us. How few of us listen when He speaks to us through the common blessings that we receive every day, through our years of health, through all the joys and sunny hopes of youth, through the strength of manhood, the bliss of love or the good gifts of wife or children! How few of us, when sorrow enters our dwelling, or when sickness comes, realise that an angel of the Lord has come to us--a messenger from God with something on his lips which God wishes us to listen to and profit by! Ah, no. Most of us, if not all of us, are in such circumstances like Manoah, I fear. We do not know that it is an angel of the Lord. Their message is not listened to, and we are none the better, none the wiser for our angel visitants. It is, perhaps, however, not quite the same with us, when the messenger comes in the form of a sorrow, a disappointment, some heavy loss or cross, or some sad bereavement. We may say that they readily regard it as an angel of the Lord, but not as an angel of love. They look upon it rather as a messenger of anger, sent to avenge or punish. They ask themselves, Why, what evil have I done that this should have been laid upon me? But suffering is not sent in anger, but in mercy. It is often at least sent, not to destroy, but to correct, to awake, perhaps, some Divine energy in our souls. God knows all our shortcomings and all the dangers that threaten us. He knows where our faith is weak, where our love is languishing, or where we may be misplacing it. Is He unkind to us if, in these circumstances, He employs some sufficient means of showing us our mistake--showing us that we have been over-estimating the strength of our faith, the quality of our love, or the measure of our patience? He comes to point out to us a fault that we might correct it--a fault that if we remain unconscious of it will work for us the most disastrous consequences. Could a greater service, then, be done us--a greater or kinder? (Wm. Ewen, B. D.)
We shall surely die, because we have seen God.--
The spirit world
I. The earthly life of man is in close proximity to the spirit world.
1. Locally proximate.
2. Relationally proximate.
3. Sympathetically proximate.
II. From this spirit world men sometimes receive personal communications.
III. The same communications affect different people in different ways. (Homilist.)
Fears removed
I. What peculiar impressions Divine manifestations make upon the mnd. He impresses us with a sense of our danger, that we may flee for refuge; with a sense of our pollution, that we may wash in the fountain which He has provided.
II. The difference there is in the knowledge and experience of the Lords people. What opposite conclusions do Manoah and his wife draw from the same event! He infers wrath; she, mercy. The former looks for destruction; the latter for salvation. Thus, there are degrees in grace. There is hope, and the full assurance of hope. Some have little faith; others are strong in faith, rich in faith. And this difference is not always to be judged of by the order of nature, or external advantages. We find here the weaker vessel the stronger believer.
III. The profit that is to be derived from a pious companion. Man is formed for society, and religion indulges and sanctifies the social principle. And if a man be concerned for his spiritual welfare, he will be glad to meet with those who are travelling the same road, and are partakers of the same hopes and fears: he will be thankful to have one near him who will watch over him, and admonish him; who by seasonable counsel will fix him when wavering, embolden him when timid, and comfort him when cast down. And it is to be observed, that in spiritual distress we are often suspicious of our own reasonings and conclusions: we know the deceitfulness of our own hearts, and are afraid lest while they encourage they should ensnare. We can depend with more confidence upon the declarations of our fellow Christians.
IV. How much there is in the Lords dealings with His people to encourage them at all times, if they have skill enough to discern it. How well did this woman reason! How naturally, yet how forcibly! Nay--let us not turn that against us, which is really for us. Surely the tokens of His favour are not the pledges of His wrath. Her conclusion is drawn from two things. First, the acceptance of their sacrifice. It is not His manner to accept the offering, and reject the person. Secondly, the secrets with which He had favoured them. This regards the birth of their son, his education, his deliverance of their country--if the accomplishment of this be certain, our destruction is impossible. Let us leave Manoah and his wife, and think of ourselves. It is a dreadful thing for God to kill us. What is the loss of property, of health, or even of life, to the loss of the soul? Hence it becomes unspeakably important to know how He means to deal with us. And there are satisfactory evidences that He is not our enemy, but our friend, and concerned for our welfare. Surely, He does not excite expectations to disappoint us; or desires, to torment us. Surely, He does not produce a new taste, a new appetite, without meaning to indulge, to relieve it. What He begins, He is able to finish; and when He begins, He designs to finish. (W. Jay.)
Manoah and his wife
I. observe the husband as representing human nature troubled with a sense of guilt. You say you walk about among Gods works, and wonder at their magnificence and beauty--why should you be afraid of Him? Why should a child be afraid of his father? Ah! why, indeed? Yet I believe you are afraid of God, and I would have you acknowledge it. Gods works are indeed very beautiful. He did paint those flowers which you admire, and clothe those fruit trees with their spring blossoms. But it is God, not as the painter of flowers, nor the giver of fruits, but as the avenger of sin, with whom you have to do. There is one place where you do expect you will meet with God, one place certainly. How dreadful is that place! You turn away from it. At all costs you would avoid it: I refer to the place of death. You will meet God there; and you feel the presentiment in the terrible thoughts of your heart.
II. The woman representing human nature when cheered with a sign of mercy. She correctly interpreted the signs of Gods propitiation, and received the consolatory assurance of deliverance from death. Comforted herself, she could comfort her husband with the assurances of mercy, and refer him for satisfaction and a good hope to the auspicious sign of reconciliation. Yet her signs of peace were not like yours, and her words but a poor interpretation of the gospel of your reconciliation. An angel in the flame ascending to heaven!--You see Christ in your own nature ascending to His Father. A kid for a burnt-offering!--You have a brother giving himself for you, a sacrifice and an offering of a sweet-smelling savour to God. Manoah chose the kid from his own flock. God found, not a lamb of His own fold, but the Son of His own bosom, and freely gave Him up for us all. With every qualification this sacrifice was endowed--a Lamb without spot or blemish--the Lamb of God that taketh away the sin of the world. (R. Halley, D. D.)
Manoahs wife and her excellent argument
1. Oftentimes we pray for blessings which will make us tremble when we receive them. Often the blessing which we used so eagerly to implore is the occasion of the suffering which we deplore.
2. Very frequently deep prostration of spirit is the forerunner of some remarkable blessing. Take it as a general rule that dull skies foretell a shower of mercy. Expect sweet favour when you experience sharp affliction. Blessed be God for rough winds. They have blown home many a barque which else had sailed to destruction. Blessed be our Master for the fire: it has burnt away the dross. Blessed be our Master for the file: it has taken off the rust.
3. Great faith is in many instances subject to fits. Do not judge a man by any solitary word or act, for if you do you will surely mistake him. Trembling Manoah was so outspoken, honest, and sincere that he expressed his feelings, which a more politic person might have concealed.
4. It is a great mercy to have a Christian companion to go to for counsel and comfort whenever your soul is depressed. Manoah had married a capital wife. She was the better one of the two in sound judgment. She had three strings to her bow, good woman. One was--The Lord does not mean to kill us, because He has accepted our sacrifices. The second was--He does not mean to kill us, or else He would not have shown us all these things. And the third was--He will not kill us, or else He would not, as at this time, have told us such things as these. So the three strings to her bow were accepted sacrifices, gracious revelations, and precious promises. Let us dwell upon each of them.
I. Accepted sacrifices. This being interpreted into the gospel is just this--Have we not seen the Lord Jesus Christ fastened to the Cross? Because the fire of Jehovahs wrath has spent itself on Him we shall not die. He has died instead of us. But, if you notice, in the case of Manoah, they had offered a burnt-sacrifice and a meat-offering too. Well, now, in addition to the great sacrifice of Christ, which is our trust, we have offered other sacrifices to God, and in consequence of His acceptance of such sacrifices we cannot imagine that He intends to destroy us. First, let me conduct your thoughts back to the offering of prayer which you have presented. I will speak for myself. I am as sure that my requests have been heard as ever Manoah could have been sure that his sacrifice was consumed upon the rock. May I not infer from this that the Lord does not mean to destroy me? Again, you brought to Him, years ago, not only your prayers but yourself. You gave yourself over to Christ, Lord, I am not my own, but I am bought with a price. You have at this very moment a lively recollection of the sweet sense of acceptance you had at that time. Now, would the Lord have accepted the offering of yourself to Him if He meant to destroy you? That cannot be. Some of us can recollect how, growing out of this last sacrifice, there have been others. The Lord has accepted our offerings at other times, too, for our works, faith, and labours of love have been owned of His Spirit. Therefore He does not mean to kill us. Who said He did? says somebody. Well, the devil has said that numbers of times. He is a liar from the beginning, and he does not improve a bit. Reply to him, if he is worth replying to at all, in the language of our text.
II. Gracious revelations.
1. First, the Lord has shown you--your sin. A deep sense of sin will not save you, but it is a pledge that there is something begun in your soul which may lead to salvation; for that deep sense of sin does as good as say, The Lord is laying bare the disease that He may cure it. He is letting you see the foulness of that underground cellar of your corruption, because He means to cleanse it for you.
2. But He has shown us more than this, for He has made us see the hollowness and emptiness of the world. Do you think that, if the Lord had meant to kill us, He would have taught us this? Why, no; He would have said, Let them alone, they are given unto idols. They are only going to have one world in which they can rejoice; let them enjoy it.
3. But He has taught us something better than this--namely, the preciousness of Christ. Unless we are awfully deceived we have known what it is to lose the burden of our sin at the foot of the Cross. We have known what it is to see the suitability and all-sufficiency of the merit of our dear Redeemer, and we have rejoiced in Him with joy unspeakable and full of glory. If He had meant to destroy us He would not have shown us Christ.
4. Sometimes also we have strong desires after God! What pinings after communion with Him have we felt! What longings to be delivered from sin! Now these longings, cravings, do you think the Lord would have put them into our hearts if He had meant to destroy us?
III. Many precious promises. Nor would He have told us such things as these. If the Lord had meant to kill us He would not have made us such a promise as this. (C. H. Spurgeon.)
The spectacle of life and the opposite conclusions drawn from it
We, too, draw just such opposite conclusions from the same admitted phenomena. The facts of life are the same. We admit into the great problem of existence the presence of the powers of this life and of the life to come. There is the world of regret and sorrow, and the world of cheerfulness and hope; there is the secret of the angels name, and there is religion, with its rocky altar of sacrifice; there is the fire of mans communion with God ascending to heaven, and there is an admitted power in our lives doing wondrously. And yet, as in this grouping of the forces and interests of life around Manoahs altar, men draw diametrically opposite conclusions. Let us look at three of the common facts of life concerning which we may draw right or wrong conclusions, according as we look at them through desperation or through hopefulness.
I. Take, first, the thought of character. This includes the entire world of conduct and action--the question of law and authority, the right or wrong quality of a mans motives and his deeds. How are we to regard all this? Is there such a thing as absolute right and truth? Would it exist anywhere if man did not exist? Is it from a God, a Being whose lines have gone out into all the world? Is this power which makes for righteousness, as Matthew Arnold calls it, a motion, an impulse from a seat and source of law, or is it only like some wild, driving gale whose conflicting winds have no definite whence and are seeking no final whither? The Manoah type of mind declares, here are glimpses of some power working wondrously in the midst of life; but we can make nothing out of them. We have seen strange sights in the history of humanity and in the experience of our own souls; but we can see nothing but despair and death before us. The other, the religious type of mind, pleads with the wiser wife and mother, would we have all these visions and intimations if there was not a reason for them? Would the Lord have received our offerings, and have told us all these things if He were only pleased to kill us?
II. Look at the fact of life, with all its laws, physical, mental, and social. Look at this wondrous organism of ours, with its complex and far-reaching functions. We move through the world as the planets whirl on through space, each soul being a world of its own, with its own laws, and tendencies, and orbit. Is it any wonder that philosophers are forever investigating its meaning and giving us new views of the relationship between the working principle in life and the working principle in death? One side declares we have seen all these wonders, therefore we, too, must die; life is only the bubbling up of a few moments consciousness, like the evanescent spray in the leap of Niagaras plunge, and then all is deep and quiet again. The other class says, No; this existence is not a mere guess; there is law, and Providence, and love in it; if the Lord were pleased to kill us He would not have told us such things as these.
III. There is the question of the future. It is very strange to think how theological theories and opinions go in sets and groups. It is impossible to have them separated or to hold them singly. One view leads on to another and draws it after it by a logical necessity. If you deny a personal immortality, you will find that locked up with this negation is your disbelief in a God; or, if you deny a God, you will find that immortality goes with this fundamental denial. Grant the premises of hope or of despair, and the conclusions will haunt you just as your shadow plays round your hurrying form under the successive street lights of a city in the darkness of night. At one moment it follows, at another it precedes your step, but it is always about you, because a shadow, after all, is only the deprivation of light due to a body. And so, with reference to the future, there is no standing-ground between the creed of despair and the creed of hope; between a blind force working in the smoke of our best sacrifices, and a messenger from God working wondrously, as the flame of our truest love ascends and is accepted. And thus we should value the revelation Christ has made, when once we feel from what that Saviour rescues us! (W. W. Newton.)
Cheer for the faint-hearted
Faith is not only the door by which we enter into the way of salvation, as it is written He hath opened the door of faith unto the gentiles ; but it likewise describes the entire path of Christian pilgrimage, that we also walk in the steps of that faith. The just shall live by faith. Happy is that man who, steadfast, upright, cheerful, goes from strength to strength, believing his God! Trusting in his God, he knows no care; resting in his God, he knows no impossibility.
1. But, it seems from our text, that the strongest faith has its seasons of wavering. Most of those eminent saints, who are mentioned in Scripture as exhibiting faith in its greatness, appear to have sometimes showed the white flag of unbelief. Good Lord! of what small account are the best of men apart from Thee! How high they go when Thou liftest them up! How low they fall if Thou withdraw Thine hand!
2. Some of these greatest aberrations of faith have occurred just after the brightest seasons of enjoyment. Some of us have learned to be afraid of joy. Sadness is often the herald of satisfaction; but bliss is ofttimes the harbinger of pain.
3. It is a very happy thing if, when one believers down, there is another near to lift him up. In this case Manoah found in his wife a help-meet. If wife and husband had both been down at one time, they might have been long in getting up. But seeing that when he fell she was there strong in faith to give him a helping hand, it was but a slight fall, and they went on their way rejoicing. If thou art strong, help thy weak brother. If thou seest any bowed down, take them on thy shoulders, help to carry them.
4. The text suggests certain consolations which ought to be laid hold of by believers in Christ in their time of sore trouble. You are chastened every morning, and you are troubled all day long, and Satan whispered to you last Saturday night, when you were putting up the shutters as tired as you could be, It is no use going to the house of God to-morrow. There is nothing there for you. God has forsaken you, and your enemies are persecuting you on every side. Well, now, it would be a very curious thing if it were true; but it is not true, for the reasons which Manoahs wife gave. Recollect, first, the Lord has in your case accepted a burnt-offering and a meat-offering at your hand. Would He have accepted your faith and saved you in Christ, if He had meant to destroy you? What! can you trust Him with your soul, and not trust Him with your shop? Can you leave eternity with Him, and not leave time? What! trust the immortal spirit, and not this poor decaying, mouldering, flesh and blood? Man, shame on thee! But, you say, He will forsake you in this trouble. Remember what things He has shown to you. Why, what has your past life been? Has not it been a wonder? You have been in as bad a plight as you are in to-night scores of times, and you have got out of it. Besides this, Manoahs wife gave a third reason, Nor would He at this time have told us such things as these. She meant that He would not have given them such prophecies of the future as He had done, if He meant to kill them. It stood to reason, she seemed to say, If I am to bear a son, we are not going to die. And so, remember, God has made one or two promises which are true, and if they be true, it stands to reason He wont leave you. Let us have one of them. No good thing will I withhold from them that walk uprightly. But suppose, next, that you are in some spiritual trouble. Oh, say you, this is worse than temporal trial, and indeed it is. Touch a man in his house, and he can bear it: but touch him in his soul, and in his faith, and then it is hard to lay hold on God, and trust Him still. The enemy had thrust sore at Manoah to vex him and make him fret. There may be some here whose spiritual enemy has set upon them dreadfully of late, and he has been howling in your ears, Its all over with you; you are cast off, God has rejected you. I tell thee, soul, if the Lord had ever meant to destroy thee, He would never have permitted thee to know a precious Christ, or to put thy trust in Him. Besides, fallen though you now are, through sore and travail, yet was there not a time when you saw the beauty of God in His temple? To conclude the argument of Manoahs wife, what promises God has made even to you! What has He said of His people? I will surely bring them in. I give unto My sheep eternal life, and they shall never perish, neither shall any pluck them out of My hand. And what does Christ say again?--Father, I will that they also whom Thou hast given Me be with Me where I am. (C. H. Spurgeon.)
Manoahs wife
Here is the head of the house in gloom. Is he not always more or less in gloom, this same head of the house all the world over? Who ever knew a head of the house that was not more or less low-spirited, worried by a hundred anxieties, tormented by sudden fear? Perhaps naturally so: after all he is the head of the house; and probably the lightning conductor, being higher than any other part of the building, may have experience of thunder-storms and lightning discharges that lower parts of the structure know nothing about. Here we have a wife comforting her husband. Like a true woman, she let Manoah have his groan out. There is a beautiful cunning in love. It lets the groan get right out, and then it offers its gentle consolation. If we had heard Manoah alone, we should have said, A terrible thunder-storm has burst upon this house, and God has come down upon it with awful vengeance; and not until we heard his wifes statement of the case should we have any clear idea of the reality of the circumstances. The husband does not know all the case. Perhaps the wife would read the case a little too hopefully. You must hear both the statements, put them both together, and draw your con clusions from the twofold statement. People are the complement of each other. Woe to that man who thinks he combines all populations and all personalities in himself. Here we have a husband and wife talking over a difficult case. Is not that a rare thing in these days of rush and tumult and noise, when a man never sees his little children, his very little ones, except in bed? He leaves home so early in the morning, and gets back so late at night, that he never sees his little ones but in slumber. Is it not now a rare thing for a husband and wife to sit down and talk a difficulty over in all its bearings? If we lived in more domestic confidence our houses would be homes, our homes would be churches, and those churches would be in the very vicinity of heaven. Let us now look at the incident as showing some methods of reading Divine Providence. There we have the timid and distrustful method. Manoah looks at the case, reads it, spells where he cannot read plainly, and then, looking up from his book, he says to his wife, There is bad news for you; God is about to destroy us. It is possible so to read Gods ways among men as to bring upon ourselves great distress. Is a man, therefore, to exclaim, This is a punishment sent from heaven for some inscrutable reason, and I must endure it as well as I can; I shall never see the sky when not a cloud bedims its dome? No, you are to struggle against this, you are to believe other people; that is to say, you are to live in other peoples lives, to get out of other people the piece that is wanting in your life. This is the inductive and hopeful method of reading Divine Providence. I think that Manoahs wife was in very deed learned in what we called the inductive method of reasoning, for she stated her case with wonderful simplicity and clearness. If the Lord were pleased to kill us, He would not have received a burnt-offering and a meat-offering at our hands, etc. That is logic! That is the inductive method!--the method, namely, of putting things together and drawing a conclusion from the aggregate. Thank God if you have a wife who can talk like that. Manoahs wife was of a hopeful turn of mind. She had the eye which sees flecks of blue in the darkest skies. She had the ear which hears the softest goings of the Eternal. She was an interpreter of the Divine thought. Oh, to have such an interpreter in every house, to have such an interpreter in every pulpit in England, to have such a companion on the highway of venture and enterprise! This is the eye that sees further than the dull eye of criticism can ever see, that sees Gods heart, that reads meanings that seem to be written afar. Have we this method of reading Divine Providence? I call it the appreciative and thankful method. Put together your mercies, look at them as a whole and say, Can this mean death, or does it mean life? and I know what the glad answer will be. There are some sources of consolation amid the distractions and mysteries of the present world. Every life has some blessings. Men eagerly count up their misfortunes and trials, but how few remember their mercies! Every life has some blessing, and we must find what that blessing or those blessings are. We must put them together, and reason from the goodness towards the glory of God. Amid these blessings religious privileges are sure signs of the Divine favour. We have religious privileges: we can go into the sanctuary; we can take counsel toether; we can kneel side by side in prayer; we can go to the very best sources for religious instruction and religious comfort. Does God mean to kill when He has given us such proofs of favour as these? Let us learn from this family scene that great joys often succeed great fears. Manoah said, The Lord intends to kill us: his wife said, Not so, or He would not have received a burnt-offering at our hands. And behold Samson was born, a judge of Israel, an avenger of mighty wrongs. Is it ever so dark as just before the dawn? Are you not witnesses that a great darkness always precedes a great light--that some peculiar misery comes to prepare the way for some unusual joy? Let us read the goodness of God in others. Many a time I have been recovered from practical atheism by reading other peoples experience. When things seem to have been going wrong with myself, I have looked over into my neighbours garden and seen his flowers, and my heart has been cheered by the vision. Oh, woman, talk of your mission! Here is your mission described and exemplified in the case of the wife of Manoah. Here is your field of operation. Cheer those who are dispirited; read the Word of God in its spirit to those who can only read its cold, meagre letter, and the strongest of us will bless you for your gentle ministry. Who was it in the days of Scottish persecution? Was it not Helen Stirk--a braver Helen than the fiend Macgregor--who said to her husband as they were carried forth both to be executed, Husband, rejoice, for we have lived together many joyful days; but this day wherein we die together ought to be most joyful to us both, because we must have joy forever; therefore I will not bid you good-night, for we shall suddenly meet within the kingdom of heaven? Who was it when Whitefield was mobbed and threatened, and when even he was about to give way--who was it but his wife who took hold of his robe and said, George, play the man for your God? Oh, woman, talk of your rights, and your sphere, and your having nothing to do! Have a sphere of labour at home, go into sick chambers and speak as only a woman can speak. Counsel your sons as if you were not dictating to them. Read Providence to your husband in an incidental manner, as if you were not reproaching him for his dulness, but simply hinting that you had seen unexpected light. Women have always said the finest things that have ever been said in the Bible. (J. Parker, D. D.)
Past tokens of Divine favour an encouragement against fears
I. What are those tokens of favour which have been shown every true believer?
1. Is it no token of Gods favour that you have been kept alive to your calling? that you were not suffered to drop into hell before you had any knowledge of the way to heaven?
2. It is a token of distinguishing favour that thou hast not received the gospel of the grace of God in vain (2Co_6:1). The gospel has been welcomed not only to thy house, but to thine heart.
3. It is a token of distinguishing favour that thou hast at any time seen the truth of thy own grace. As thy God hath His hiding times, so there are also times of finding (Psa_32:6). Many a prayer begun in distress has ended in delight. Thy God has raised thee out of thy depths, and set thee on thy high places.
4. It is a token of distinguishing, favour that thou hast been kept from falling by temptations, or that thou hast been recovered when fallen. Afflictions have purged thy dross, and brightened thy gold. Unruly thoughts have been often quieted by Divine consolations.
5. It is a token of distinguishing favour that thou hast been kept close to the appointed ways and means of comfort, under all thy complaints for want of comfort. To be out of the way of duty is to be out of the way of comfort. It is a mark of distinguishing mercy to be kept in the way of comfort.
II. What are those things which God is even now showing the Christian under all his darkness and fears?
1. Believers see a loveliness in Christs person, when they cannot discern interest in His love.
2. Believers have strong desires after the truth of grace when they most complain under the want of it. Sorrow and godly mourning flow from love, as well as joy and praise.
3. When believers cannot find sin mortified, it is their desire and prayer that it may be rooted out. It is more on account of indwelling sin, than any worldly affliction and sorrow, that you hear the Christian crying with David (Psa_55:6). It is by flight doves secure themselves, not by fright. A believers aim is levelled at the root of sin.
4. Weak as his hope is, a believer dare not cast it away in its darkest seasons. It is the language of his heart, Yea, though He slay me, yet I will trust in Him. If he cannot go to the throne as sanctified in Christ and called, he will fall down at the footstool as a perishing sinner.
III. Why such who have been, and are, blessed with such tokens of gods favour shall never die under his wrath.
1. This would argue God to be wavering and imperfect like ourselves. The great God may alter His way, but He never changes His heart.
2. Were God to accept thy offering, and destroy thy person, what becomes of His faithfulness to Christ the Mediator? Christ purchased, and He intercedes for the weakest grace.
3. Should God kill us, after such grace shown us, one in whom the Spirit inhabits would be lost.
4. God would lose the triumphs of His own grace: Grace reigns through righteousness unto eternal life. Grace in us is a creature, but it is kept alive by the grace in Gods heart, which is infinite and everlasting.
Use 1. See what use you are to make of past experiences. Carry them about with you by faith, that you may turn to them in time of need.
Use 2. Be humbled for the weakness of faith, in so great a multitude of experiences.
Use 3. Labour to encourage sinners by your taste and experiences of mercy. You were not rejected in your suit for mercy; why then should they doubt in their desires for the same blessing? With the Lord there is plenteous redemption.
Use 4. Bless God for Christ, all your offerings go up with acceptance on this altar (Heb_13:15). (John Jamieson, M. A.)
Some lessons of catastrophes
It seems inevitable that some persons will continue to regard all disastrous occurrences as marks of Gods displeasure with His human creatures. The pietist reads of a terrible fire in some city particularly noted for the irreligion of its masses of people, and he believes it to be the judgment of God upon the sinful ones. Morbid Christians too are ever disposed to regard the mischances of their own temporal experience as the punishment God is laying upon them for their sins; and sometimes they are fain to cry out, as in indignation, What have I done so wickedly as to deserve such retribution as this? Our Lord neither suffers us thus to assign His judgments to particular instances of offending, nor yet to assume that we ourselves do not deserve quite as much as we ever hear of others bearing (Luk_13:1-5).
I. It is true that the most of appalling disasters fall impartially upon the God-fearing and impious alike.
II. Men who dwell much upon the disasters which assail in so many directions our social life grow superstitious about them. Every supernatural manifestation, or what seems to be supernatural, inspires fear. No doubt this is because of the consciousness of sin in our lives.
III. God has willed to be a fear-inspiring God to his sinful creatures because there is no better way than this whereby to impress upon them His supremacy, the absolute authority and right which He has over them. We do not like to think of our humanity as degraded, yet all sound philosophy insists upon this. Then God interferes with His awe-inspiring visitations, compelling us to remember that there is a greater existence outside the realm of familiar nature, and a Ruler of the universe whom one cannot disobey with impunity.
IV. Notwithstanding this truth, There are questions which arise, which must arise, in mens minds concerning the tremendous disasters so often experienced in life. Granting that no one is free from sin, that no one deserves favour or blessing at Gods hands, nevertheless there are many who are loyal at heart and are striving to be good disciples of the gentle Christ. Why does He, who is so good, allow these to be subjected to such terrifying possibilities as Natures catastrophes so frequently suggest?
1. It may be that He displays His mighty judgments, menacing to the faithful as well as to the irreligious, in order to keep us ever mindful of our unpreparedness for His coming to call us to account. Who is there that is ready at this moment to die?
2. There is nothing which is so well calculated to make us realise the evanescent character of the circumstances which now surround us, as the irresistible breaking in upon the harmony of these circumstances by startling catastrophes and terror-inspiring disasters. Such things awe wise-hearted men, and set them to thinking; and when they think seriously they are sure the invisible and eternal things are more worthy to be considered than the visible and transitory things.
V. At this point the question suggests itself, Why in declaring his supernatural rule over our affairs by means of tremendous disturbances of our ordinary course of life does God cause the innocent to suffer with the guilty, or rather, in view of what I have just said, those who are trying to do His will and to use profitably the lessons He would teach them, as well as the hardened and the despisers of His judgments.
1. As to that let it be noted that while we naturally look upon death as almost the gravest of disasters the individual can experience, from the Christian point of view it cannot be in the least a disaster for him who is prepared to meet his God. The blow of death falls upon those who are left behind, the mourners, the relations and friends of the departed; but for him, if he be Christs, the passing of the soul is its entrance into the land of life where no further temptation can try it, nor any power of the Evil One cause it to fall from God. Blessed are the dead who die in the Lord: even so saith the Spirit; for they rest from their labours.
2. So far as the unrighteous are concerned, the sinful, the careless, the impenitent, who have never feared God nor troubled themselves to do His will, we may be sure of this, the bolt of the Divine wrath does not strike them until they have made it abundantly clear to the heavenly eyes that they will never repent, never choose the right.
VI. After all, then, in spite of the appalling catastrophes life is so abundantly chequered with, it is certain that Gods pity ever sways His wrath, so long as pity can avail. From Manoahs word of terror we turn to the wiser saying of his wife. We are to find the assurance of the mercifulness of our Heavenly Father in the good things provided for us in our religion, which are not to be accounted for at all except on the hypothesis of His kindness towards the children of men.
1. Would He, if He were pleased to kill us, have received a burnt-offering and a meat-offering at our hands? Aye, would He, for this is plainly the meaning of that long-ago sacrifice of the pious parents of Samson, have sent His only-begotten Son into the world to die for us the shameful death of the Cross?
2. Neither, continues Manoahs wife, would He have showed us all these things. Would God, indeed, if He were hard and relentless in His dealings with mankind have caused to be written for our learning and unceasing consolation the exquisite story of the gospel--all the pathetic details of the human life of the Lord Christ?
3. Once more the spiritually minded woman cries: Nor would He at this time have told us such things as these. Ask yourself, Christian soul, what are you living for--what is your hope? Is it merely that you may escape eternal fire, or is it rather, and much more a great deal, that you may come to the unspeakable joys? Would God, if He did not love us supremely, have revealed to us all those glorious things of which St. John writes in the Apocalypse--the story of the land full of beauty, of all-satisfying delights? (Arthur Ritchie.)
Mysteries of providence
Manoah feared that he and his wife were going to be destroyed, because they had been visited by an angel of God. Our text is his wifes reply to him. We often need to apply a similar train of reasoning to the mysteries of Providence. Gods angels come to us in fearful forms--the angels of disease, desolation, and death. At such times the murmuring heart will say in distrust, Why hast Thou done thus? The one calamitous event often stands out by itself. Nothing has gone before it to interpret it, or to lighten its severity; nothing has accompanied it for our special relief or solace; and nothing has as yet followed it in the world without, or in our own experience, to justify the ways of God, and to sustain submission by reason. Under these mysterious visitations of Providence we are driven, or rather we gladly have recourse, to reasoning like that in our text. We appeal to other and more frequent experiences, in which the Divine mercy has been manifest,--to sorrows which have been sanctified to our growth in grace, and to our long seasons of unmingled and unclouded happiness. If by the present sorrow God meant to crush us to the earth, if it came even on an errand of doubtful mercy, the past could not have been what it has been. Divine love could not thus have followed us step by step, and hour by hour, only to prepare for us a severer fall and a deeper gloom. In tracing out this thought let us follow the order suggested by our text.
1. If the Lord were pleased to kill us, He would not have received a burnt-offering at our hands. Have not burnt-offerings from our households gone up to God,--lambs without fault or stain, not indeed selected by ourselves, but chosen by the Most High,--taken wholly from us, consumed, lost to the outward sight,--their unseen spirits mounting to the upper heaven, as the smoke from the ancient altars rose to the sky? These bereavements have left blessings in their train. When met and borne in faith they have given us new experience of spiritual joy. They have opened new fountains of inward life. They have bound us by new and stronger ties to the unseen world. Our sorrows have cut short our sins, nurtured our faith, given vividness to our hope, and made our love more and more like that of the Universal Father. In new sorrows, then, from which we have not had time to gather in and count the happy fruits, we will hear from like scenes that are past the call to trust and gratitude. Did it please God to destroy us, He would not have accepted our burnt-offerings.
2. Nor yet our meat-offerings. Have those alms gone forth which may sanctify all the rest? If offered God has accepted and blessed them. And whether we have rendered or withholden them, how many are the favours, the deliverances, the peculiar mercies of our homes, to which we should look back, when in any hour of doubt or sorrow a murmuring spirit would arraign the Divine goodness!
3. To pursue the order of the text--If the Lord were pleased to kill us, neither would He have showed us all these things. What has He showed us? What is He daily showing us? How much is there in every scene and form of outward nature to rebuke distrust, to quell fear, and to make us feel that the world we live in is indeed our Fathers! From the first song of the birds to the last ray of mellow twilight, whether in sunshine, beneath sheltering clouds, or fresh from the baptism of the midday shower, the whole scene is full of the present and the loving God. He sustains the wayfaring sparrow. He gives the raven his food. He clothes the frail field-flower with beauty. In our seasons of doubt, darkness, and sorrow have not these miracles of Divine care and love a message from God for us?
4. Manoahs wife added, If the Lord were pleased to kill us, he would not have told us such things as these. She referred to promised temporal mercies in her own household. God has told us yet more, infinitely more. In the revelation by Jesus Christ He has revealed to us truths and given us promises which, received in faith, must put to flight all hopeless despondency and gloom. In His teachings and in the record of His pilgrimage we learn all that we can need to know of the mysterious dealings of Providence. To interpret them fully we cannot expect or hope. But we do learn, and are left without a remaining doubt, that, when the most severe, they are sent in love--are hidden mercies, designed to discipline our faith, to spiritualise our affections, and to draw us into closer fellowship with our Saviours sufferings, that we may afterwards become partakers of His glory. (A. P. Peabody.)
Gods past mercies a ground of hope for the future
It is a safe method for us to follow--to plead Gods past mercies as a ground of hope for the future. His rule is grace upon grace, he that has receives more. It is not irreverent to say that He who gave His Son for us, will with Him give us all things. Is it, then, reasonable to fear that He who has preserved us for forty years will fail us for the next twenty, if our pilgrimage should continue so long? He who made you, aged friend, and gave His Son to redeem you, will not suffer you to perish for the want of meaner things. And the feeling of your need of His grace is a proof that He is waiting to be gracious. Even the anxious inquiry after salvation proves that the work is already begun. Penitential pangs are not natural but gracious, and argue that God has laid His hand upon us. All His works are perfect. He will not leave His work of grace half finished. Nor would He have told us such things of His love and grace if He did not offer pardon and eternal life to us in perfect good faith on the terms propounded in the gospel. And surely the argument from past experience should be a satisfactory one. Experience worketh hope, and hope maketh not ashamed (Rom_5:4-5). Is it not an impeachment of the Divine sincerity to fear that if God begins a good work, He will not complete it? It cannot be that supreme benevolence tantalises us. If so, why has He ever opened our hearts to our need of salvation? Why do we feel our guilt, and desire to escape from the wrath to come? Surely He would not have announced to us the glad tidings of the gospel--would not have made to us such full and free offers of mercy, if He were not pleased to accept us. Surely there is honesty in the declaration: It is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners--even the chief of sinners. Gods acceptance of the sacrifice of His Son, Jesus Christ, is a positive proof that His merits and mediation are available for us. (W. A. Scott, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain IN our ignorance not in our knowledge, in our…
THE ANGEL IN THE FIELD
Jdg_13:1-18
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IN our ignorance not in our knowledge, in our blindness not in our light, we call nature secular and think of the ordinary course of events as a series of cold operations, governed by law and force, having nothing to do with divine purpose and love. Oftentimes we think so, and suffer because we do not understand. It is a pitiful error. The natural could not exist, there could be neither substance nor order without the overnature which is at once law and grace. Vitality, movement are not an efflorescence heralding decay as to the atheist; they are not the activity of an evil spirit-as sometimes to confused and falsely instructed faith. They are the outward and visible action of God, the hem of the vesture on which we lay hold and feel Him. In the seen and temporal there is a constant presence maintaining order, giving purpose and end. Were it otherwise man could not live an hour; even in selfishness and vileness he is a creature of two worlds which yet are one, so closely are they interwoven. At every point natural and supernatural are blended, the higher shaping the development of the lower, accomplishing in and through the lower a great spiritual plan. This it is which gives depth and weight to our experience, communicating the dignity of the greatest moral and spiritual issues to the meanest, darkest human life. Everywhere, always, man touches God though he know Him not.
No surprise, therefore, is excited by the modes of speech and thought we come upon as we read Scripture. The surprise would be in not coming upon them. If we found the inspired writers divorcing God from the world and thinking of "nature" as a dark chamber of sin and torture echoing with His curse, there would be no profit in studying this old volume. Then indeed we might turn from it in discontent and scorn, even as some cast it aside just because it is the revelation of God dwelling with men upon the earth.
But what do the writers of faith mean when they tell of divine messengers coming to peasants at labour in the fields, speaking to them of events common to the race-the birth of some child, the defeat of a rival tribe-as affairs of the spiritual even more than of the temporal region? The narratives, simple yet daring, which affirm the mingling, of divine purpose and action with human life give us the deepest science, the one real philosophy. Why do we have to care and suffer for each other? What are our sin and sorrow? These are not material facts; they are of quite another range. Always man as more than dust, better or worse than clay. Human lives are linked together in a gracious and awful order the course of which is now clearly marked, now obscurely traceable; and if it were in our power to revive the history of past ages, to mark the operation of faith and unbelief among men, issuing in virtue and nobleness on the one hand, in vice and lethargy on the other, we should see how near heaven is to earth, how rational a thing is prophecy, not only as relating to masses of men but to particular lives. It is our stupidity not our wisdom that starts back from revelations of the overworld as if they confused what would otherwise be clear.
In more than one story of the Bible the motherhood of a simple peasant woman is a cause of divine communications and supernatural hopes. Is this amazing, incredible? What then is motherhood itself? In the coming and care of frail existences, the strange blending in one great necessity of the glad and the severe, the honourable and the humiliating, with so many possibilities of failure in duty, of error and misunderstanding ere the needful task is finished, death ever waiting on life, and agony on joy-in all this do we not find such a manifestation of the higher purpose as might well be heralded by words and signs? Only the order of God and His redemption can explain this "nature." Right in the path of atheistic reasoners, and of others not atheists, lie facts of human life which on their theory of naturalism are simply confounding, too great at once for the causes they admit and the ends they foresee. And if reason denies the possibility of prediction relating to these facts we need not wonder. Without philosophy or faith the range of denial is unlimited.
From the quaint and simple narrative before us the imaginative rationalist turns away with the one word-"myth." His criticism is of a sort which for all its ease and freedom gives the world nothing. We desire to know why the human mind harbours thoughts of the kind, why it has ideas of God and of a supernatural order, and how these work in developing the race.
Have they been of service? Have they given strength and largeness to poor rude lives and so proved a great reality? If so, the word myth is inadmissible. It sets falsehood at the source of progress and of good.
Here are two Hebrew peasants, in a period of Philistine domination more than a thousand years before the Christian era. Of their condition we know only what a few brief sentences can tell in a history concerned chiefly with the facts of a divine order in which mens lives have an appointed place and use. It is certain that a thorough knowledge of this Danite family, its own history and its part in the history of Israel, would leave no difficulty for faith. Belief in the foreordination of all human existence and the constant presence of God with men and women in their endurance, their hope and yearning would be forced upon the most sceptical mind. The insignificance of the occasion marked by a prediction given in the name of God may astonish some. But what is insignificant? Wherever divine predestination and authority extend, and that is throughout the whole universe, nothing can properly be called insignificant. The taws according to which material things and forces are controlled by God touch the minutest particles of matter, determine the shape of a dew drop as certainly as the form of a world. At every point in human life, the birth of a child in the poorest cottage as well as of the heir to an empire, the same principles of heredity, the same disposition of affairs to leave room for that life and to work out its destiny underlie the economy of the world.
A life is to appear. It is not an interposition or interpolation. No event, no life is ever thrust into an age without relation to the past; no purpose is formed in the hour of a certain prophecy. For Samson as for every actor distinguished or obscure upon the stage of the world the stars and the seasons have cooperated, and all that has been done under the sun has gone to make a place for him. One who knows this can speak strongly and clearly. One who knows what hinders and what is sure to aid the fulfilment of a great destiny can counsel wisely. And so the angel of Jehovah, a messenger of the spiritual covenant, is no mere vehicle of a prediction he does not understand. Without hesitation he speaks to the woman in the field of what her son shall do. By the story of Gods dealings with Israel, by the experiences of tribe and family and individual soul since the primitive age, by the simple faith of these parents that are to be and the honest energy of their humble lives he is prepared to announce to them their honour and their duty. "Thou shalt bear a son and he shall begin to deliver Israel." The messenger has had his preparation of thought, inquiry deep, devout, and pondering, ere he became fit to announce the word of God. No seer serves the age to which he is sent with that which costs him nothing, and here as elsewhere the law of all ministry to God and man must apply to the preparation and work of the revealer.
The personality of the messenger was carefully concealed. "A man of God whose countenance was like that of an angel of God very terrible"-so runs the pathetic, suggestive description; but the hour was too intense for mere curiosity. The honest mind does not ask the name and social standing of a messenger but only-Does he speak Gods truth? Does he open life? There are few perhaps, today, who are simple and intelligent enough for this; few, therefore, to whom divine messages come. It is the credentials we are anxious about, and the prophet waits unheard while people are demanding his family and tribe, his college and reputation. Are these satisfactory? Then they will listen. But let no prophet come to them unnamed. Yet of all importance to us as to Manoah and his wife are the message, the revelation, the announcement of privilege and duty. Where that divine order is disclosed which lies too deep for our own discovery, but once revealed stirs and kindles our nature, the prophet needs no certification.
The child that was to be born, a gift of God, a divine charge, was promised to these parents. And in the case of every child born into the world there is a divine predestination, which whether it has been recognised by the parents or not gives dignity to his existence from the first. There are natural laws and spiritual laws, the gathering together of energies and needs and duties which make the life unique, the care of it sacred. It is a new force in the world-a new vessel, frail as yet, launched on the sea of time. In it some stories of the divine goodness, some treasures of heavenly force are embarked. As it holds its way across the ocean in sunshine or shadow, this life will be watched by the divine eye, breathed gently upon by the summer airs or buffeted by the storms of God. Does heaven mind the children? "In heaven their angels do always behold the face of My Father."
In the marvellous ordering of divine providence nothing is more calculated than fatherhood and motherhood to lift human life into the high ranges of experience and feeling. Apart from any special message or revelation, assuming only an ordinary measure of thoughtfulness and interest in the unfolding of life, there is here a new dignity the sense of which connects the task of those who have it with the creative energy of God. Everywhere throughout the world we can trace a more or less clear understanding of this. The tide of life is felt to rise as the new office, the new responsibility are grasped. The mother is become-
"A link among the days to knit
The generations each to each."
The father has a sacred trust, a new and nobler duty to which his manhood is entirely pledged in the sight of that great God who is the Father of all spirits, doubly and trebly pledged to truth and purity and courage. It is the coronation of life; and the child, drawing father and mother to itself, is rightly the object of keenest interest and most assiduous care.
The interest lies greatly in this, that to the father and mother first, then to the world, there may be untold possibilities of good in the existence which has begun. Apart from any prophecy like that given regarding Samson we have truly what may be called a special promise from God in the dawning energy of every child life. By the cradle surely, if anywhere, hope sacred and heavenly may be indulged. With what earnest glances will the young eyes look by and by from face to face. With what new and keen love will the child heart beat. Enlarging its grasp from year to year, the mind will lay hold on duty and the will address itself to the tasks of existence. This child will be a heroine of home, a helper of society, a soldier of the truth, a servant of God. Does the mother dream long dreams as she bends over the cradle? Does the father, one indeed amongst millions, yet with his special distinction and calling, imagine for the child a future better than his own? It is well. By the highest laws and instincts of our humanity it is right and good. Here men and women, the rudest and least taught, live in the immaterial world of love, faith, duty.
We observe the anxiety of Manoah and his wife to learn the special method of training which should fit their child for his task. The fathers prayer so soon as he heard of the divine annunciation was, "O Lord, let the man of God whom Thou didst send come again unto us and teach us what we shall do unto the child that shall be born." Conscious of ignorance and inexperience, feeling the weight of responsibility, the parents desired to have authoritative direction in their duty, and their anxiety was the deeper because their child was to be a deliverer in Israel. In their home on the hillside, where the cottages of Zorah clustered overlooking the Philistine plain, they were frequently disturbed by the raiders who swept up the valley of Sorek from Ashdod and Ekron. They had often wondered when God would raise up a deliverer as of old, some Deborah or Gideon to end the galling oppression. Now the answer to many a prayer and hope was coming, and in their own home the hero was to be cradled. We cannot doubt that this made them feel the pressure of duty and the need of wisdom. Yet the prayer of Manoah was one which every father has need to present, though the circumstances of a childs birth have nothing out of the most ordinary course.
To each human mind are given powers which require special fostering, peculiarities of temperament and feeling which ought to be specially considered. One way will not serve in the upbringing of two children. Even the most approved method of the time, whether that of private tutelage or public instruction, may thwart individuality; and if the way be ignorant and rough the original faculty will at its very springing he distorted. It is but the barest common. place, yet with what frequency it needs to be urged, that of all tasks in the world that of the guide and instructor of youth is hardest to do well, best worth doing, therefore most difficult. There is no need to deny that for the earliest years of a childs life the instincts of a loving faithful mother may be trusted to guide her efforts. Yet even in those first years tendencies declare themselves that require to be wisely checked or on the other hand wisely encouraged; and the wisdom does not come by instinct. A spiritual view of life, its limitations and possibilities, its high calling and heavenly destiny is absolutely necessary-that vision of the highest things which religion alone can give. The prophet comes and directs; yet the parents must be prophets too. "The child is not to be educated for the present-for this is done without our aid unceasingly and powerfully-but for the remote future and often in opposition to the immediate future The child must be armed against the close-pressing present with a counter-balancing weight of three powers against the three weaknesses of the will, of love and of religion The girl and the boy must learn that there is something in the ocean higher than its waves-namely, a Christ who calls upon them." On the religious teaching especially which is given to children much depends, and those who guide them should often begin by searching and reconsidering their own beliefs. Many a promising life is marred because youth in its wonder and sincerity was taught no living faith in God, or was thrust into the mould of some narrow creed which had more in it of human bigotry than of divine reason and love.
"What shall be the ordering of the child?" is Manoahs prayer, and it is well if simply expressed. The childs way needs ordering. Circumstances must be understood that discipline may fit the young life for its part. In our own time this represents a serious difficulty. What to do with children, how to order their lives is the pressing question in thousands of homes. The scheme of education in favour shows little insight, little esteem for the individuality of children, which is of as much value in the case of the backward as of those who are lured and goaded into distinction. To broaden life, to give it many points of interest is well. Yet on the other hand how much depends on discipline, on limitation and concentration, the need of which we are apt to forget. Narrow and limited was the life of Israel when Samson was born into it. The boy had to be what the nation was, what Zorah was, what Manoah and his wife were. The limitations of the time held him and the secluded life of Dan knowing but one article of patriotic faith, hatred of the Philistines. Was there so much of restriction here as to make greatness impossible? Not so. To be an Israelite was to have a certain moral advantage and superiority. It was not a barren solidarity, a dry ground in which this new life was planted; the sprout grew out of a living tree; traditions, laws full of spiritual power made an environment for the Hebrew child. Through the limitations, fenced and guided by them, a soul might break forth to the upper air. It was not the narrowness of Israel nor of his own home and upbringing but the license of Philistia that weakened the strong arm and darkened the eager soul of the young Danite. Are we now to be afraid of limitations, bent on giving to youth multiform experience and the freest possible access to the world? Do we dream that strength will come as the stream of life is allowed to wander over a whole valley, turning hither and thither in a shallow and shifty bed? The natural parallel here will instruct us, for it is an image of the spiritual fact. Strength, not breadth, is the mark at which education should be directed. The intellectually and morally strong will find culture waiting them at every turn of the way and will know how to select, what to appropriate. In truth there must be first the moral power gained by concentration, otherwise all culture-art, science, literature, travel-Droves but a Barmecide feast at which the soul starves.
The special method of training for the child Samson is described in the words, "He shall be a Nazirite unto God." The mother was to drink no strong drink nor eat any unclean thing. Her son was to be trained in the same rigid abstinence; and always the sense of obligation to Jehovah was to accompany the austerity. The hair, neither cut nor shaven but allowed to grow in natural luxuriance, was to be the sign of the separated life. For the hero that was to be, this ascetic purity, this sacrament of unshorn hair were the only things prescribed. Perhaps there was in the command a reference to the godless life of the Israelites, a protest against their self-indulgence and half-heathen freedom. One in the tribe of Dan would be clear of the sins of drunkenness and gluttony at least, and so far ready for spiritual work.
Now it is notable enough to find thus early in history the example of a rule which even yet is not half understood to be the best as well as the safest for the guidance of appetite and the development of bodily strength. The absurdities commonly accepted by mothers and by those who only desire some cover for the indulgence of taste are here set aside. A hero is to be born, one who in physical vigour will distinguish himself above all, the Hercules of sacred history. His mother rigidly abstains, and he in his turn is to abstain from strong drink. The plainest dieting is to serve both her and him-the kind of food and drink on which Daniel and his companions throve in the Chaldean palace. Surely the lesson is plain. Those who desire to excel in feats of strength speak of their training. It embraces a vow like the Nazarites, wanting indeed the sacred purpose and therefore of no use in the development of character. But let a covenant be made with God, let simple food and drink be used under a sense of obligation to Him to keep the mind clear and the body clean, and soon with appetites better disciplined we should have a better and stronger race.
It is not of course to be supposed that there was nothing out of the common in Samsons bodily vigour. Restraint of unhealthy and injurious appetite was not the only cause to which his strength was due. Yet as the accompaniment of his giant energy the vow has great significance. And to young men who incline to glory in their strength, and all who care to be fit for the tasks of life, the significance will be clear. As for the rest whose appetites master them, who must have this and that because they crave it, their weakness places them low as men, nowhere as examples and guides. One would as soon take the type of manly vigour from a paralytic as from one whose will is in subjection to the cravings of the flesh.
It soon becomes clear in the course of the history that while some forms of evil were fenced off by Nazaritism others as perilous were not. The main part of the devotion lay in abstinence, and that is not spiritual life. Here is one who from his birth set apart to God is trained in manly control of his appetites. The locks that wave in wild luxuriance about his neck are the sign of robust physical vigour as well as of consecration. But, strangely, his spiritual education is not cared for as we might expect. He is disciplined and yet undisciplined. He fears the Lord and yet fears Him not. He is an Israelite but not a true Israelite. Jehovah is to him a God who gives strength and courage and blessing in return for a certain measure of obedience. As the Holy God, the true God, the God of purity, Samson knows Him not, does not worship Him. Within a certain limited range he hears a divine voice saying, "Thou shalt not," and there he obeys. But beyond is a great region in which he reckons himself free. And what is the result? He is strong, brave, sunny in temper as his name implies. But a helper of society, a servant of divine religion, a man in the highest sense, one of Gods free men Samson does not become.
So is it always. One kind of exercise, discipline, obedience, virtue will not suffice. We need to be temperate and also pure, we need to keep from self-indulgence but also from niggardliness if we are to be men. We have to think of the discipline of mind and soul as well as soundness of body. He is only half a man, however free from glaring faults and vices, who has not learned the unselfishness, the love, the ardour in holy and generous tasks which Christ imparts. To abstain is a negative thing; the positive should command us-the highest manhood, holy, aspiring, patient, divine.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain In fixing the date at which Samson appeared, it…
NEW OPPRESSORS AND A NEW DELIVERER
In fixing the date at which Samson appeared, it must be remembered that great diversity of opinion exists, as to the exact chronology of the whole period between the exodus from Egypt, and the building of Solomon’s temple. The entire duration of that period, we are informed in 1Ki_6:1, was spanned by 480 years. But how to allot the various sections, into which it was divided, forms a puzzling problem. Upwards of 50 different calculations have been made, and most of them differ widely from each other, some reducing the lapse of time during the Judges to 170 or 190 years [Ewald and Bertheau], whilst others lengthen it out to over 600 years [Josephus.]
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Without entering into this entangling discussion, it may suffice to remark, that the narrative in this book, in the opinion of several of the best authorities, such as Keil, Bachmann, Vitringa, Cassel, Lightfoot, &c., gives the events as they followed each other in succession, up to the death of Jair, which, counting from the invasion of Chusan, the first oppressor, extended over a period of 300 years. After that date most of the events related seem to have been more or less synchronous. Thus the oppression by the Philistines, and that by the Ammonites, are spoken of as occurring together, the one on the east, chiefly affecting the tribes beyond Jordan, and the other on the west, affecting Judah and Benjamin, Simeon and Dan. (ch. Jdg_10:7.) These were not quite simultaneous; the one preceded the other by some years, or may have been over when the other began. First, an account is given of the Ammonite oppression, and the deliverance accomplished under Jephthah, and now, in what follows, an account is given of the yoke imposed by the Philistines, on the tribes that were nearest to them, and the deliverances wrought by the mighty Samson on their behalf.
Part of the time of Eli’s high priesthood must have been coeval with the deeds of Samson. It is scarcely any objection to say, that we hear nothing of him in the account given of Israel’s great hero. For, indeed, we hear little or nothing of the priesthood, or of sanctuary service, all through this book. The purpose in it is chiefly, to give an account of the manner in which the people by their conduct kept their covenant towards their God, and how He, in turn, kept his covenant engagements to them. From first to last they were uniformly treacherous towards Him, while He was uniformly faithful and gracious towards them. We are now, therefore, at a time when the people had been already for some time oppressed by the Ammonites beyond Jordan, and when, on this side Jordan, the oppression by the Philistines was just beginning to be most severely felt, while to the north, the tribes were enjoying a season of comparative quietude, under the administration of wise and righteous judges.
Jdg_13:1-25.
CRITICAL NOTES.— Jdg_13:1. Did evil again] or continued to do evil (Jer_17:9; Heb_3:12; Gen_6:5; Jer_13:23). See on Ch. Jdg_3:12; Jdg_4:1; Jdg_6:1, etc. Into the hand of the Philistines.] The land of the Philistines (Exo_13:17) was on the coast of the Mediterranean, between Joppa and the border of Egypt, to north and south, and between the mountains of Judah and the sea, to east and west. This was one of the most fertile plains in all Palestine; it grew richer crops, and supported a larger population than any other. The people were brave and warlike, and at their hands the Israelites suffered longer and more severely, than at those of any other of the heathen nations. We first hear of them before the confusion of tongues at Babel (Gen_10:14), where Philistim and Caphtorim are spoken of as grandsons of Ham, the son of Noah. Caphtor, according to Jewish tradition, was Cappadocia. The people settled first in Crete, which is also called Caphtor, and afterwards they went to Palestine. Allusions are made to them in Amo_9:7; Zec_9:5-7; Jer_47:4; Deu_2:23. It is more probable, that they belonged to the Pali, or shepherd race, called by different names—the Pali, Pelasgi, Palatines, Philistines. There seem to have been different immigrations of them into Palestine. First, that of the Casluhim (Gen_10:14). Next, the Caphtorim, a kindred clan, about the time of the Exodus. The place where they settled was called “the sea of the Philistines.” Thirdly, the Cherethites, not mentioned till the time of Saul, who are spoken of at that time as a Philistine clan, enjoying territory and wealth (see Exo_23:31; Exo_13:17; 1Sa_30:14; 1Sa_30:16). About 300 years before the time of Samson they lost three of their great cities to Israel, but by his time they had received a great accession of power and had recovered them again (Jud_1:18). The Philistines thus consisted of different tribes, who came together in the south-west of Palestine at different times, and took a name suggested by their habits and history, signifying “emigrants,” or “strangers”—just as Saxons, Danes, and Normans, immigrating into our own island at different epochs, became at length amalgamated and united under the one name of English. This mixture of blood tended in both cases, no doubt, to give a character of greater vigour, enterprise, and general superiority.
Jdg_13:2. Of Zorah.] A town at first belonging to Judah, but afterwards given to Dan (Jos_19:41), on the western slope of the mountains of Judah, near to Eshtaol (Jos_15:33). His wife was barren.] But for a special design to serve, Samson had never been brought into existence. It was the same with the whole nation of Israel. “The Lord had need of them,” otherwise such a nation had never been. They were brought into existence contrary to nature. The family of the Danites.] Mishpachath Dani is used in the same meaning as Shebet Dani, the tribe of the Danites, for at the numbering of the people there was only one family of the Danites, who, however, multiplied greatly (Num_26:42-43).
Jdg_13:3. The angel of the Lord.] This name usually, if not always, in the Old Testament, applies to “the Angel—Jehovah,”—the uncreated Angel, or the form in which Christ appeared to His people in Old Testament times. Thou shalt bear a son. God “raised up” Ehud and Othniel, called Barak through Deborah, and called Gideon direct. Now Samson is chosen before he is born. The angel comes to his mother. God is not confined to one mode of action. It is something to know, in view of the strange character which Samson exhibited when he came to man’s estate, that God thought of him when as yet he was not, and specially raised him up to do His work. Compare the special messages sent to the parents of those who were raised up to be blessings to the Church and to society, to Abraham and Sarah (Gen_17:19; Gen_18:10; Gen_18:14), to Hannah (1Sa_1:17), to Elizabeth (Luk_1:13), and to Mary (Luk_1:31).
Jdg_13:5. The child shall be a Nazarite unto God.] Not Nazar, but Nazirite. One separated to God or specially dedicated, according to certain external observances, namely, to drink no wine or strong drink, to eat no unclean thing, and let no razor come on his head, also not to touch a dead body, or attend a funeral (Num_6:1-8, &c.) Some interpret these signs to indicate, self-denial, holiness, and humility, or submission. This first two of these interpretations may be included, but the general idea, is that of entire consecration to God for a special purpose. The forbidding of wine, is not so much here a prohibition of self-indulgence, as a restriction of that which would produce ceremonial uncleanness (Lev_10:9). Hence it was forbidden to the priests, while doing duty in the tabernacle. The priest had an office and functions which did not belong to the Nazarite, but their absolute consecration to God was practically the same. The latter, was always to look on himself as if he were in the Sanctuary, holy in himself as all things around him were, and all his duties holy duties. “The Nazir is indeed a walking altar of God; and his flowing hair is the visible token of his consecration.” Just as the lifting up of iron on the altar would be a desecration of it (Exo_20:25), so would the bringing of a razor on the head of the Nazir be inconsistent with the sacred character he bears. The unshorn hair which he wore, was as much his specific mark, as the linen garment was that of the priest. Probably, the prohibition against cutting the hair meant, that there must be no interference with an object so entirely consecrated to God as the Nazir, so as to alter it from what nature has made it, and that as the hair growing to its full length is nature’s protection of the person, it must be hallowed and remain untouched. Some, indeed many, were so devoted to the Lord for only eight days, others for a month, or longer, and we only read of three who were so devoted for life, Samuel, John the Baptist, and Samson (1 Saml. Jdg_1:11; Luk_1:15). We read also, that Paul at one time took such a vow (Act_18:18; Act_21:24-26).
He will begin to deliver Israel, &c.] This implies that the Philistine oppression had been felt for some time. Let us suppose it to have lasted, as yet, but one year; let us farther suppose that Samson was but 18 years old when he began to act as judge; and again add up the 20 years that his judgeship lasted. This would amount to 39 years from the beginning of the oppression; yet, the whole period of that oppression, was only 40 years. There would thus be only one year left for the inflicting of the final defeat under Samuel. It is also implied, that Samson was not to complete the deliverance; he was but to lift the yoke partially from their neck, and inspire them with the hope that full freedom would come in the end.
He shall be a Nazarite unto God and shall begin to deliver Israel.] There is certainly a connection between his being a Nazarite, and his being a deliverer of his people. It seems to be this. In the case of the other “Saviours,” such as Ehud, Barak, Gideon, and Jephthah, the ground on which God gave them power, and the special fitness for delivering the suffering people, was either the repentance of the people, or what is practically the same thing, their crying to God in earnest prayer. But we bear nothing of this in the case of the generation of Samson’s age. And as there must be some ground of righteous procedure brought forward, if God is to grant another “Saviour” now, He, Himself, appoints a special capacity to be sustained by the man whom He raises up to give deliverance. That capacity is, to be a person specially set apart for God, ceremonially free from all defilement, and hallowed for the doing of any service that God may require at his hand. On a man occupying such a capacity, God could confer His Holy Spirit consistently with his righteous character, and make him strong, wise, fearless, and successful in doing the work set before him. But the question is not what the man is in himself, in his own personal character, but in what he represents. Samson, in his heart and life, was not the spotless person which the theory of Nazaritism required him to be but the signs which he bore, were a standing law, pointing out what the character and conducto those should be whom God would acknowledge as His own, and whom He would deliver from all evil. His Nazarite profession was really a protest against the iniquity of the time, and an illustration of the principles, which the “holy nation” must cultivate anew, if they were to receive the Divine protection.
Being a Nazarite, God could, consistently with His holy character, bestow on Samson the gift of superhuman strength, but when he suffered his locks to be shorn, he no longer retained the principal sign of his consecration to God, and so the gift which was conferred only out of respect to that consecration, departed from him.
Jdg_13:6. A man of God.] Usually applied to “a prophet,” or a man who is authorised to speak messages from God, such as Moses, Samuel, Elijah, Elisha, David, and others. To Manoah’s wife he had a far nobler and more impressive look than men usually have, yet she does not seem to have recognised him as Divine.
Jdg_13:8. Manoah entreated the Lord.] The name signifies “Rest.” He was a man of prayer. How often are those who become blessings to the world, children of praying parents? Isaac, Jacob, Joseph, Moses, Samuel, Solomon, and Timothy, all appear to have been the children of many prayers. The prayer, on this occasion, appears to have been acceptable unto God, and was heard. The same instructions, as to the training of the child, are given as before.
Jdg_13:15. Let us detain Thee until.] Not yet having discerned the Divine character of his visitor, Manoah, full of gratitude for the joyous tidings, would offer him a warm hospitality (comp. Gen_18:7; Heb_13:2).
Jdg_13:18. Why askest thou after my name, seeing it is secret?] The word is Peli, the same with Pelé, in Isa_9:6, which is translated, wonderful. Meaning, that all about Him is most wonderful, or, He is the wonderful one beyond comparison with all others. The true rendering of the clause, therefore is, “seeing it is wonderful.” That is not really telling his name, but describing its character. It is as if He had said, “Why ask after my name? seeing I am not known by a mere name, but by a character and mode of action, which belong only to myself, and cannot be devised or imitated by others. Everything about me is essentially wonderful,” (comp. Psa_118:23; Exodus 17; Exo_34:10). We must understand it to have the force of “absolutely and supremely wonderful,” which can only apply to God. Bertheau tones it down to mean “neither easy to utter, nor easy to comprehend.” Rather, we are to regard it as one of the hints which He always gives when He appears, that it is one who is Divine that has appeared.
Jdg_13:19. Unto the Lord.] In obedience to the direction given in Jdg_13:16. They still regarded their visitor as a messenger from God, and nothing more, or as they express it, “a man of God.” So that their sacrifice was not to the visitor but to Jehovah. It was offered there and then, expressly by the direction of the visitor, which to them seemed sufficient to hallow the spot, though no offering, as a rule, could be accepted unless laid on the duly consecrated altar.
Jdg_13:20. The angel ascended in the flame.] This was proof positive that he was Divine. Fell on their faces.] Paralysed with fear at the sudden disclosure of the fact that they had been talking with God face to face (Dan_10:9; Num_14:5; Lev_9:24; 1 Chronicles 21).
Jdg_13:22. We shall surely die because we have seen God.] They regarded Him as the Angel-Jehovah, and that was in their estimation the same as Jehovah himself. Many such appearances were made in Old Testament times (Gen_18:25-26; Gen_19:24; Gen_22:11-15; Gen_28:13-17; Gen_32:30; Gen_31:11; Gen_31:13; Gen_35:9-15; Exo_3:2-5; Exo_14:19; Exo_19:17-20; Exo_20:21-22; Exo_24:9-11; Exo_33:19-23; Exo_34:5-8, etc., etc.). That the visitor in the present case was Divine appears from two things especially—He brought fire out of the rock to consume the offering, and He vanished in the flame. That they should fear death to come to them because they had been face to face with God, is the natural instinct of a guilty mind, even in the case of those, in whom the good work is begun (see Gen_32:30; Exo_33:20).
Jdg_13:23. He would not have received a burnt offering, etc.] The wife proved a wise counsellor to her husband on this occasion. It is a specimen of excellent reasoning. The mercies God had shown to them were proofs that he regarded them with favour. Why confer such honour on them if He meant to kill them? Why pledge His word in promise to them, and then put them to death, so that that promise could not be fulfilled? Why did He accept their offerings on His altar? Surely the honour of the Divine truthfulness required that they should be preserved. Were not the mercies they had received pledges of the Divine love, and a reason for concluding that, since God had begun to bless them with promises of good, He would continue to bless them still? (Psa_115:12; Psa_36:10; Isa_26:12).
Jdg_13:24. Called his name Samson.] The Hebrew form of the name is Shimshon, the root of which is Shemesh, “the sun.” The meaning in that case would be sun-like, or little sun, or hero of the sun, Josephus, however, makes it shimshom the strong, or daring one while yet others make it to mean to minister, in allusion to the Nazarites’ consecration to the service of God. The Jewish expositors speak of Samson as “called after the name of God,” who is the “sun and shield of Israel” (Psa_84:12). “The symbol of servitude is night (as in the case of the Egyptian oppression), but the beginning of freedom is as the dawn of day, or the rising of the sun.” one of the legends places at the head of its narratives “the powerful knight, Samson, dark of complexion, like an Oriental, with ‘hair and beard black as pitch,’ and from whom the mighty race of the Amelungen springs.”
The Lord blessed him.] This could hardly be said of a man who had nothing good in his character before God (Psa_7:11). God’s blessing and God’s curse cannot rest on the same man. He must have the one lot or the other. He may be severely chastised on account of grievous sins, but that does not decide the point that he is an ungodly character. God may do much for a wicked man. He may give him long life, a high station of honour, and many titles and distinctions; he may gratify his natural wishes to the full, and yet give these things without his blessing (Psa_73:7-9). Nay, all the while these things may be working out his ruin (Psa_73:18). We regard this statement, if not as decisive, at least as a strong point in Samson’s favour as a religious character.
Jdg_13:25. Began to move him in the camp of Dan.] The word here which is translated “to move’ (פָּעַם) signifies to excite to action. He was already conscious of his superior strength to other men, and, in view of what he saw around him, he was stirred up now and again by the Spirit of the Lord, to arise and use his power on behalf of his oppressed people. Moses was so stirred, though not so specially (Exo_2:11-14). Paul also (Act_17:16). But this was before his actual exploits, such as slaying the lion, or making great slaughter of the Philistines. It seemed to be certain sudden impulses which the Spirit made him feel, to indicate that he had a mission before him in breaking the power of the oppressor. As the root of the word signifies an anvil, some think that these impulses were an intimation to him beforehand, that he was to smite the Philistines with repeated strokes as from a hammer on an anvil. But surely it was also an intimation that when the time came, he would be made fit for his work, according to the promise, “as thy days, so shall thy strength be.”
In the camp of Dan] or Mahaneh Dan. This was an encampment formed by the armed 600, who formed a temporary settlement, which afterwards became permanent, in a district near Kirjah-jearim, when they went out in quest of the acquisition of new territory. The account is given in Jdg_18:11-12, the date of which, was more than 300 years anterior to the days of Samson. This place was somewhat higher up the sides of the mountain than Zorah, but only a few miles distant from the young hero’s home. Thither he must often have climbed as to one of the centres where a few patriots, still left in the land, were wont to congregate, and from them he would hear, from time to time, of fresh deeds of barbarity and oppression that were perpetrated on the homesteads of Israel, by the cruel enemies that occupied the plains below. Even at Zorah, every morning as he looked out at the door of his paternal dwelling, on the western slope of the mountains, his eye could take in not only the rich garden of the Shefelah, which belonged to his own tribe, but also a large sweep of the fertile fields beyond the borders, all over which, the enemy spread their tents, or built their cities, and which, at one time, had been trodden by the foot of the dreaded giants. “Many a band of these cruel plunderers, doubtless, he would see marching up the glen beneath his father’s house, and returning again laden with the spoils of his brethren; many an act of rapine and cruel outrage, or even barbarous murder, left a deep impress on his mind, and stirred within him, thoughts of doing mighty deeds, on behalf of the oppressed.”
Patriotic thoughts or feelings, however, are not to be confounded with the movements occasioned by the Divine Spirit. Any supernatural operation of the Spirit on a man, is indeed ever in harmony with natural law, yet, is quite distinct in itself from natural law. We believe the Spirit took occasion from the impulses of patriotism, prompted by natural causes, to produce a higher class of impulses, that were peculiar to His own special working in the mind.
HOMILETIC REMARKS.—Jdg_13:1-25
AN UNTHOUGHT OF DELIVERER RAISED UP
I. The thoughtfulness of God’s mercy to a backsliding people.
1. In sending chastisement at all. That alone shows the considerateness of the Divine love. If the stone which has begun to roll down the steep be not stopped, and stopped soon, by some effectual means, it will inevitably dash on to the bottom, and be broken in a thousand splinters. If a fire be kindled in a house, it must be extinguished at once by any and every means, or it will soon envelope every object in the house in flames. So, if sin is left to do its natural work in the soul unchecked, it will ere long lead to irretrievable ruin. Hence those Divine utterances which tell us—“You only have I known of all the families of the earth, therefore will I punish you for all your iniquities.” “He that spareth the rod hateth the child.” (Psa_94:12, etc.; Lev_19:17; Heb_12:6.) The confession is made by the afflicted person himself (Psa_119:71; Psa_119:75). The intention of the chastisement is often to remove what would be deleterious, or to assist growth (Joh_15:2): To let a man alone while he is going on sinning, is a heavy judgment to him (Hos_4:17; Jer_48:11). Sharp chastisement is incomparably kinder treatment. When a man is asleep on the top of a precipice, the kind thing is to awaken him, however roughly rather than let him fall over into ruin.
Thus did God with His own people when He gave them into the hand of the fierce enemy here described. He only fulfilled the terms of His covenant (Psa_89:30-34). Yet it remained true, that “all His paths were mercy and truth to such as kept His covenant.”
2. In not removing the chastisement at once. Were it to be so removed the greater part of the benefit to be gained by sending it would be lost. There is need for realising the bitterness of sin from the bitterness of its fruits (Jer_2:19). Nothing teaches like experience, especially when the father has to deal with “sottish children,” a people of no understanding (Jer_4:22). When the mild whispers are not heard, love raises her voice to the hoarse notes rather than relinquish her object. A discipline is needed to make the heart become broken and contrite. “He subdues its iniquities,” “heals its back-slidings,” and then “loves freely.” It is like driving the ploughshare through the hard, beaten ground, and breaking it up by way of preparing the soil for the good seed. We must “suffer awhile” ere we are “made perfect”—must know something of the sorrows of the sinful state, ere we enter on the joys of the world where sin is unknown.
3. In devising deliverance before the voice of prayer is heard. While we are told in this chapter of the people’s new sins, we hear nothing of their repentance, or their earnest cry for deliverance. The cry of distress with the symptoms of repentance, referred to in ch. Jdg_10:10-16, seems to refer to the experience and behaviour of the people under the oppression that was then going on to the east of the Jordan (see Jdg_13:8-9), and not to the men of Judah, Benjamin and Dan, to the west. Even, therefore, if the oppressions were synchronous, which they only were in part at the very most, we cannot take the expression of penitence given in ch. 10, as applying to the western tribes that were now crushed under the tyranny of the Philistines.
We are left to believe that here there was no voice of prayer, nor turning of the heart to Him from whom they had so deeply revolted. They were still “enemies of God in their minds and by wicked works.” Yet in these circumstances, thoughts of love sprung up in the Divine bosom, solely because of the great goodness that dwells eternally there.
God is so disposed to bless His people, that He sometimes hears their voice as soon as they begin to cry, and even before they have begun to do so, while, indeed, they are only purposing to do it (Isa_65:24) (comp. Mat_6:8). But always, sooner or later, He hears them when they cry to Him with their whole heart (Jer_29:12-13). Here, however, such is His mercy, that He interposes on their behalf when they do not cry at all. Suffering has been sent, but they are chastised “like the bullock unaccustomed to the yoke.” They do not know the why or wherefore of it all. They seem not to know that it is the hand of their God that is upon them, chastising them for their sins. Hence there is no prayer. They are beaten “like the horse or mule, whose mouth is kept in with bit and bridle.” They do not see any moral instruction in it all, whereas those who have understanding of God’s ways see a salutary course of training in those dealings, dictated by the loving kindness of the Lord (Psa_107:43).
4. In providing a remedy as soon as He begins to chastise. This is specially to be noticed. The remedy indeed does not appear at once. The antidote is not applied on the very day when the bane is sent. For some considerable time, it looks as if there was no intention to remove the dreadful scourge. And yet all the while steps have been taken to provide a remedy suitable for removing the evil. The birth of Samson was thought of at the very beginning of the oppression by the Philistines. That oppression lasted forty years, of which time twenty years were occupied with Samson’s judgeship, and most of the other twenty were filled up with his growth from infancy to manhood. The Philistines were not fully driven off till at least one year after Samson’s death (1Sa_7:13). And if we suppose that Samson began to judge Israel at the age of 18 or 19, then it follows that the message spoken of in this chapter was coeval with the date when the oppression began. The conclusion is manifest, that on the very day when the wound is made, steps are taken to furnish a balm for healing it!
What a touching proof we have in this, that God “afflicts not willingly” (Lam_3:33). It is not from feelings of hatred or revenge that He sends heavy judgments. There His nature entirely differs from ours. He bears no grudge, and cherishes no anger, against any class of men merely as men, as we do when provoked. His anger, which is most strong, is directed against sin, so that all who determine to live in sin, and will not give it up, must take the consequences. It is then according to laws that God acts, and not as we do, according to passionate feelings. The sending of this Philistine opp ession on His people was out of respect to righteousness and truth, and not because He had lost His loving feelings to His own. For at the same moment that He applies the rod, He devises means to alleviate the strokes! The love which thinks of deliverance, is at work in the same breast, where jealousy for the honour of His holy name burns.
5. In doing all this for a people hardened in sin. It is when obstacles are placed in the stream that we see the strength of the current. The people with whom God was so considerate and tender in His dealings, were inveterately obstinate in clinging to their wicked ways. Every heart was determinedly barricaded against admitting Him. To bestow His mercies on them seemed like casting pearls before swine. “They were all grievous revolters,” their hearts like “brass and iron” for hardness. Yet it is long before the Divine mercy goes away. “How shall I give thee up—thee—My own Israel, whom I have redeemed, with whom I have entered into covenant! No! I will not give up. I will not execute the fierceness of Mine anger, for I am God, and not man. If they will not hear the gentle zephyr, I will bring the thunder cloud. But I will not leave.”
II. The salvation of Israel is entirely of the Lord.
A common place remark, but how valuable to see it always standing out before us on every page of this interesting history! The thought of it ever begins with Him. It springs from the abundant goodness of His own nature (1Pe_1:3). So strong is the welling up of that goodness that it overflows the mightiest obstacles which sin in so many forms is ever putting in its way—by its stubbornness, its manifoldness, its malignity, its inveteracy, its intense antagonism to His holy nature, its mischievous influence, its ingratitude, and dishonour done to all His sacred perfections, and finally, its incurableness. How sincere and cordial His pity for the sinning people before Him! To the generation that has provoked Him to bring on them the terrible calamity of the captivity, He said, speaking through the weeping prophet: You may not think me sincere in prolessing loving kindness towards you because of these troubles, but in myself “I know the thoughts which I think toward you; thoughts of peace and not of evil, to give you an expected end.” In all the different crises which occurred in Israel’s history as recorded in this Book, their refuge in the background when things came to the worst, was their God; though they had cast Him off, put other gods in his place, and provoked Him to anger daily by their systematic wickedness. For all that, “He only was their rock and defence—their expectation was only from Him.” Let it be treasured up in the memory of every reader to His everlasting praise.
III. God’s honours are free to all His own people alike, though not to strangers.
It was the highest honour in that age which any Israelite could enjoy, to be raised up by God to act as the “Saviour” of the people, in a great crisis. This honour was distributed impartially among the various tribes. From Judah was taken an Othniel; from Ephraim, an Abdon and a Samuel; from Benjamin, an Ehud, and perhaps a Shamgar and a Deborah; from Issachar, a Tola; from Zebulun, an Ibzan and an Elon; from Gad (if the same with Gilead), Jair and Jephthah; from Naphtali, a Barak; from Manasseh, a Gideon; from Dan, a Samson; and perhaps from Simeon, a Shamgar, though it remains undecided. The only two tribes omitted are Reuben and Asher, and that may well be accounted for by the fact, that the deliverer was usually raised up near the point where the danger was greatest; and the tribes just named seem never to have been in such risk of destruction by an enemy as the other ten at some part of their history. But we never hear of any man outside Israel being raised up to be a defender of God’s Church. All God’s battles were fought by men of faith. All others were rejected, whatever might be their skill and prowess. The Church does not need the world’s help. Her resources are within herself.
IV. The real guardian of the Church never deserts his post.
As we read through the account, one naturally inquires—Who is this kind friend, that now and again makes His appearance in the darkest nights of this people’s history, to save them from threatened ruin? He comes unsought, and even unknown; or the moment that He is known, He disappears from view. He does not appear before the public gaze, but shows himself to a solitary individual, whom He appoints to act for Him in carrying out plans for the redemption of the people. He seems always to be in the background, His step noiseless, His voice calm; no pomp of appearance, and no retinue surrounding Him. But He is there—with this people, knowing all that happens to them, knowing all their provocations and sins, but never losing sight of them or ceasing to interest himself on their behalf. He was with the Church in the wilderness; He appeared as the “Captain of the Lord’s host,” when the Church was about to fight her first battle with her enemies; when the people had lost Joshua and were about to pursue their course without a leader, again He appears to reprove them for the symptoms they were already beginning to give of their apostasy (Jdg_2:1-5). In the days of the great oppression by Midian, when the land was groaning under the weight of its troubles, He appeared to Gideon and gave him a commission to become “the Saviour” of his Church. And now here we see the same never-forsaking friend, always throwing His shield round about them when they are getting under the paw of the lion.
No other people has such a protector. They stand alone among the nations. They have a friend that never dies, and his love never cools. He lives through all the ages and ever sits at the helm. What can it mean, but that He has a special charge of the church, never resigning his post and never permitting her enemies to accomplish her destruction. All this we find gloriously realised in the guardian care exercised over the church of the New Testament era, “He is head over all things to the Church which is His body,” “He ever liveth to make intercession,” “I am with you always to the end of the world,” “On this rock I will build my church, and the gates of hell shall not prevail against it,” “I have graven thee on the palms of Mine hands, thy walls are continually before me.”
V. God is glorified by the diversity of the instrumentality He employs.
The deliverance of Israel is not always effected by one uniform method. Rather there is every possible variety. At one time, a member of one of the best families of Israel is selected to lead the people against the invader, and he is driven back. At another time a left-handed man is employed, who, by a single stroke, smites the head of the oppressor, and the enemy is thrown into confusion. Again a single man with an ox-goad makes such havoc in the ranks of the foe, that their inrush is arrested. Now it is a man from the woods of the north, who appears at the call of a woman, with a handful of mountaineers to meet a huge host with iron chariots in the plain, and in one short hour the imposing array is swept from the field. Again it is a man of sterling worth, but greatly upappreciated by those around him, that is found out by the Searcher of hearts, and brought from the operation of threshing wheat, to lead a small band of lion-hearted heroes against a countless multitude of invaders, and ere the next sun arose, the whole living wave has passed away. Still again it is a refugee, who has found shelter in a foreign land, that is recalled and put at the head of the armies of Israel, and the legions of the enemy are scattered as the chaff before the wind. Now it is no longer a leader with an army at his back that stands before us—one man forms an army in himself, and an army so formidable, that the enemy fall in “heaps on heaps” before him. Before one single arm a whole nation is kept in terror.
What an illustrious display is thus given of the resources of the God of Israel. These resources are never exhausted. What is the practical lesson? “Trust in the Lord for ever, for in the Lord Jehovah is everlasting strength—resources.” “Is anything too hard for the Lord?” On and on indefinitely, this series of diversity of ways of redemption might be carried, without the necessity of repeating the old forms. What magazines of resources are at the disposal of Him, who has all hearts in His hands, and all events under His control! Man as God has made him, is a witness to this power in the Divine nature of producing an infinite diversity of expedients to accomplish the Divine purposes. For man is made with a craving after perpetual freshness of knowledge, which can only be met by the inexhaustible resources that are stored up in the mind of Him who made him. Whatever brings out this fulness of resources glorifies God.
VI. Israelites indeed are found in the most degenerate times.
The men of that generation appeared to be sunk in what might be called the lethargy of sin. It seemed as if nothing could quicken them, or raise them out of their stupor. When they were smitten again and again, they could not be brought to see that it was for their sins. They were of that doltish nature, that they could not read their sin in their punishment. It would have required a Hosea to rise up and describe their character. The terrible Philistine scourge could awaken no other sound among them than that of “howling on their beds” like stubborn beasts under the smart of the lash. “Their root was dried up, and bore no fruit.” “Ephraim was like a cake not turned.” Over the length and breadth of the land God’s judgments were rolling, yet no voice of prayer is heard in the high places, nor is there any symptom of the heart of the people turning to the Lord. There is no confession of sin, nor are any Bochims found among their cities or places of public resort.
Thus it was with the masses. But God never leaves Himself without a witness. Here is one family known to the all-seeing eye among the hills of Dan, where in the two heads of the household, both faith and prayer seem to be in healthful exercise. The fear of God is in this home, the knowledge of His laws and statutes is still preserved, His word is law, offerings are made to Him on the altar, His promises are trusted, and His requirements are complied with. Northward, even in Ephraim itself, is another home of these times which forms an oasis in the desert, at the head of which stand an Elkanah and a Hannah, who, like Zacharias and Elizabeth, “walked in all the commandments and ordinances of the Lord blameless”—the home of a praying mother and a God-fearing father, a meet birthplace for such a child as Samuel. And near by is old Eli, the resident priest of Shiloh, whose dwelling-place was the tabernacle itself, and whose heart in these stormy times trembled for the ark of God all his life. There were also others in that age to whom everything about the name of God, and the service of God was dear. The daughter-in-law of Phinehas, who gave the name “Ichabod” to her child, because the ark of God was taken; Abinadab in the hill near where Manoah dwelt, and his son Eleazar; and by and bye a large company of penitents sprung up, doubtless in answer to the prayers of the few Israelites indeed, who had all along been left in the land (1Sa_7:1-2).
Thus it has been in every age. A Noah was found at a time when the earth was filled with violence, a Job in the land of Uz, and the family of a Terah, when the twilight of heathenism was beginning to overspread the earth, an Abraham and his seed for many generations while the gross darkness of heathenism prevailed, and many striking individual cases of true piety were ever coming up to relieve the dreary history until the great Light at last arose, which is destined in due time to dispel the darkness for ever. For it cannot be that the good man should entirely perish out of the earth.
(1) Then the earth would be ripe for destruction, and the thunders of heaven could no longer sleep. It is for the sake of the righteous in it that the world is not destroyed, and were they all removed there would be no argument to plead for its preservation. The case of Sodom is the proof.
(2) It would be too great a triumph to allow Satan to win over the cause of God on the earth. All Satan’s triumphs take place only by permission. The little finger of Him who defends the church in this world has more power in it, than all the hosts of the dark empire unitedly possess. But for wise reasons that hidden power is meantime held back, to allow the most ample liberty to the powers of darkness to bring forth their boasted strength. It is really weakness placed against strength, that we see on the spiritual battlefield, so that when victory comes, as it is sure to do, the victory may be all the more glorious on the one side, and the defeat all the more crushing on the other. Were the side of Truth, however, to become extinguished altogether, even for a time, it would be allowing one real triumph to the side of Error, and so leave a stain on the record of Truth’s victories in the long run, as being less than perfect.
(3) It would be contrary to the promises made to the church. “His name shall endure for ever.” “The gates of hell shall not prevail against it.” “I will make thee an eternal excellency, a joy of many generations,” etc., etc.
(4) It is for the honour of Christ’s providential rule, that the cause of unrighteousness and error should not gain a single real victory in their conflict with truth. The Son of God is at work in the history of this world in destroying the works of the devil. It is to His honour, therefore, that amid all the seeming defeats of a Christian cause, there should not be one real defeat. As He loves His own name, He will see to it that the cause of evil shall never really conquer, but that uniformly in the end “dust shall be the serpent’s meat.”
VII. In all Divine deliverances wrought there must be respect paid to principles of righteousness.
No repentance, no salvation—is the uniform tone of New Testament teaching; and throughout the Book on every page, we find it was the same in the days of the judges. These “saviours” could not save until the people repented. On the occasion before us, as there was no public manifestation of penitence, the man who was raised up to deliver Israel has no army with him, for it would have been hard to find an army, even a small one, of men of faith at that time in the land; and of such materials usually did Israel’s conquering armies consist. Since, however, there was to be deliverance, some means must be found to show respect to principles of righteousness in granting it. These we have in the conditions laid down for Samson while holding his office, which have been already explained. It was as a man professedly dedicated to the Lord and His service, hallowed in his person, and keeping himself separate from the world, that extraordinary strength was given him through the power of the Divine Spirit resting upon him.
This was indeed but a ceremonial dedication. Yet it was a picture of the principles, out of respect to which, the holy Lord gave to sinning Israel the benefit of a Samson’s strong arm. And it is added, He only “began to deliver Israel.” In point of fact, the crushing defeat of the enemy only took place in the days of Samuel (1Sa_7:10-13). Pull deliverance could not be granted until there was a living expression of penitence, such as is recorded in 1Sa_7:2-4. The whole Bible might be quoted to show the absolute necessity of repentance where there is to be salvation. In the cross of Christ “grace does indeed reign, but it is through righteousness by Jesus Christ.” God must have regard to His character as a just God, while He justifies, in place of condemning a sinner. And so “Jesus Christ is set forth as a propitiation through faith in His blood to declare His righteousness in order to the remission of sins.” Having shed His blood as a propitiation, “Christ is now the end of the law for righteousness, to every one that believeth.” Every sinner who goes to Jesus for salvation necessarily repents, for he admits the supreme necessity of the vindication of the Divine righteousness, ere his sins can be forgiven, and that the awful sufferings of the Cross alone can do that. To take salvation on that ground is to condemn his own sins in the most emphatic manner, and to admit that God must have the fullest satisfaction for them. That implies conviction of sin, and naturally leads to sorrow for it, and turning from it unto God.
VIII. Man’s inability to see God’s face without ceasing to live.
It was the general belief at that time that no man could see God and live. This may have been due to what Jacob said at Peniel (Gen_32:30), or to what God said to Moses at Sinai (see Exo_33:20, &c.). In three ways this is true.
(1.) On account of guilt. To a guilty man, God out of Christ is “a consuming fire.” So it is expressed in Heb_12:29. Not that He is less loving than at other times, nor that any real change has passed over His character. But so intense is His love of purity, and so profound is His jealousy for the glory of His name, in the eternal calm of His nature, that without the slightest discomposure, His attitude to sin, and all that cling to it, must be like a fixed natural law, that of strong antagonism—an antagonism so strong as to mean the death of the soul. This antagonism of an infinite nature to one that is finite has all the effect of an irresistible fire, and is substantially the same with that which is called “everlasting fire” in the New Testament. It is the frown of the Lawgiver on the transgressor of His own law. Who can doubt that that will come down on those who die impenitent, precisely according to the manner in which they have sinned.
(2.) On account of a creature’s weakness. When any strong manifestation of God’s character is made, a man naturally shrinks from it, and looks for some means of concealment. This is because of guilt. For why should innocence flee from purity? The holy angels in light who see the King’s face are not afraid. Neither should we be so if perfectly pure. But even though spotless, the full blaze of the Divine glory might be overpowering to the holiest of creature natures, simply because of its transcendent brightness. No human eye could withstand the effulgence of the mid-day sun, so with a human soul before the full vision of God. For this reason many think there will never be a complete display of the glory of God made to the redeemed in heaven itself, but that there will always be some veil put on the Divine countenance, perhaps as many veils as there were curtains of goats’ hair on the tabernacle, which were eleven in number. The general belief is that the form in which God will be seen by us in Heaven, will be the man Christ Jesus.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain Judges 13, 16
Judges 13, 16
I. We must first ask what principles, regarding the way in which God works deliverance for man, were taught by Samson. (1) The first principle impressed on the minds of his contemporaries must have been, that, "in a state of universal depression, all must ultimately depend on the indomitable strength which is aroused in individuals." Samson was qualified by his natural gifts to stand alone, and to hearten the people, and give them more courageous and hopeful thoughts. His name, Samson, refers not to his strength but to his temper. It means "sunny." (2) A second principle illustrated by the life of Samson is, that God has often to deliver His people in spite of themselves. This was impressed on the minds of all observant persons by the fact that the Israelites, instead of flocking to Samson’s standard and seconding his effort to throw off the Philistine yoke, bound him and gave him up into the hands of the Philistines. They would not strike a blow in defence of their own liberty, still less in defence of their own champion. (3) A third principle illustrated by Samson’s career is, that the greatest deliverances are wrought by self-sacrifice; "the dead which Samson slew at his death were more than they which he slew in his life."
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II. Another important inquiry is, What was it that constituted Samson’s strength? (1) His strength was not the natural physical strength that accompanies a powerful frame and well-developed muscle. (2) Neither did his strength or success consist in his skill in the use of his weapons or choice of the most effective weapons. (3) Samson’s strength required to be sustained by the ordinary means of life. (4) Samson’s strength abode with him so long as he was faithful to his Nazarite vow, and departed as soon as, for the sake of a fleshly lust, he departed from that vow and put himself into the power of Delilah and the enemies of the God of Israel. (5) God returned to Samson and gave him back his strength. There is no better instance of the use God can make of the wreck of an ill-spent life.
M. Dods, Israel’s Iron Age, p. 119.
Reference: Jdg 13:8.—H. Hopwood, Sermons for Sundays, Festivals, and Fasts, 1st series, p. 128.
Jdg 13:9
The name Zorah means "the hornet’s nest." It was a village of the tribe of Dan on a crag of the spur of a long mountain chain, high up amidst the cliffs. The place had a fame for the powers of mischief it possessed in sheltering or in sending forth the foes of those who were the enemies of Israel.
I. Look first, at the country of Samson. Dan was the extreme northern point in the territory of Israel. It was the last retreat and fastness of the Philistines. The sea-coast bordered on the Mediterranean. The country was fruitful, and remarkable for its rivers, especially the river Eshcol. Its people were wild, crafty, and cruel; they were in the immediate neighbourhood of that Phoenicia whose cruel idolatries and gross naturalism proved so often fatal to Israel. Samson was the most celebrated man of the tribe of Dan.
II. Notice the family of Samson’s parents. In Zorah, the village on the cliff, there lived a Danite farmer and his wife. To this household went the Divine message—a pious, holy, prayerful household; we may be sure we should find they were afflicted in the afflictions of Israel. The entire story of the parents shows a pious and devoted pair, characterised also by simplicity and fear on the part of the man, and a fine spiritual shrewdness on the part of the woman, and in both by the desire to receive and obey Divine instructions.
III. Look at the circumstances of Samson’s education, and consider how strong men are made. A rigid abstinence was to be the material conservatism of strength, training alike body and mind to be the vehicle of spiritual power, and compelling the inference that strong men are made by the education they receive, by their lessons in abstinence and self-denial. A strong man is characterised by two things—by the purpose of his life, and the strength he brings to bear upon it.
IV. Glance at the age of Israel in which Samson was born. There was Providence in the rise of Samson. The Book of Judges gives us the story of a very disordered state of Israel’s history; the record of Israel during a period like that of our Heptarchy or like the annals of the kings of Rome; yet a distinct mark and thread of Divine purpose and plan of government runs through it, as through any other period or epoch of the story of the peculiar people. God watches over the lives of states and the lives of men.
E. Paxton Hood, Christian World Pulpit, vol. xix., p. 241.
Reference: Jdg 13:12.—Parker, vol. vi., p. 168.
Jdg 13:18-22
I. It is clear that this angel was in human form, for twice Manoah’s wife, twice Manoah, and once the history itself calls him "man" or "man of God." And yet the Deity of this man is as perfectly evident. When asked His name, He is not afraid to give the one by which Christ is distinctly designated in the ninth chapter of Isaiah, "Secret" or "Wonderful,"—for the two words in the original are the same. At the sight of Him as He ascends, Manoah and his wife fall on their faces to the ground. In the twenty-second verse Manoah expressly asserts respecting Him, "We have seen God."
II. The language of Christ to Manoah’s wife was all concerning "a deliverance," which was to come through her. In whatever garb Christ may visit us, it is still an advent; and the purpose of that advent is to strike off a chain, to give liberty, essential, true, eternal liberty, "deliverance to the captive, and the opening of the prison to them that are bound."
J. Vaughan, Fifty Sermons, 1874, p. 249.
References: Jdg 13:22, Jdg 13:23.—Spurgeon, Sermons, vol. xxiii., No. 1340; J. Keble. Sermons for the Christian Year: Sundays after Trinity, Part I., p. 95. Jdg 13:23.—Spurgeon, Sermons, vol. viii., No. 440. Jdg 13:24.—I. Williams, Characters of the Old Testament, p. 149.
Jdg 13:24-25
(with Jdg 16:31)
I. Consider the character of Samson. His character is unlike that of the other heroes of Hebrew story. (1) Alone in the Old Testament he overflows with joyousness. His very name means "Sunlike." He has a sportive wit which sparkles in rhythmic couplets, flashes in epigrams, plays upon words. (2) This great child of daring and genius is brought up a Nezyir-Elohim with his vow of strictness. But his strictness in one direction was compensated for by laxity in another. His unrivalled bodily strength co-existed with abject moral weakness. (3) Being such as he was, Samson naturally fell lower and lower. When the Philistines shouted, the cords seemed to melt away before the bracing of those mighty sinews; but the chains of his own sin, with which he was tied and bound, he could not unloose.
II. The story of Samson has been called "the seriocomic history of a Hebrew Hercules." Instead of being comic, it is pathetic and tragic in the highest degree. It is one of those histories of a soul’s fall, in the Bible, which are most like summaries of an almost universal experience; like parables in which we may trace features like our own and those of hundreds more.
III. The question has often been asked, Was the fall of Solomon final? Among the Fathers of the Church different replies have been given; but the heart of the Church has turned to the more favourable answer. May we not hold, with somewhat more assurance, the same hope for the giant judge?
IV. We may gather these lessons from the life of Samson: (1) Flee from every sin that has light in its eye and honey on its tongue. (2) We learn from Samson the weakness of our own will. Our wills must be strengthened: (a) by the sympathy of Christ; (b) by the inward gift of the Spirit.
Bishop Alexander, Contemporary Pulpit, vol. i., p. 78 (see also The Great Question, p. 145).
I. Notice first, that in Samson we have a man of surpassing physical strength. He was from first to last a huge, lone pugilist, capable of dealing tremendous blows: he could smite, rend, crush with his two hands marvellously, and that was all. He recognised his own ability, and did earnestly what he knew he could do.
II. Observe what Samson’s countrymen thought of his amazing strength. (1) They ascribed it to the Spirit of the Lord. Samson’s chief value lay, perhaps, in the one inspiring thought which his prowess awakened—the thought that God was there. (2) The people believed that Samson’s strength, having its source in the Spirit of Jehovah, was intimately connected with the Nazariteship of the man, and depended for its continuance upon the maintenance of that Nazariteship. Thus he served to remind them that their might and their hope as a nation lay in their fidelity to the consecration to which they had been chosen. He taught them that to be strong was to be faithful, and that with faithlessness came weakness and decay.
S. A. Tipple, Sunday Mornings at Norwood, p. 72.
Jdg 13:25
(with Jdg 14:6, Jdg 16:20, Heb 11:32-34).
If we inquire where the great strength of Samson lay, three answers exist; one in the Old Testament; one in the New Testament; another in the newest testament of all—the current life of our own day.
I. The first response brings us face to face with God. The historian of the Judges traces Samson’s power, by one single and swift step, to Jehovah, and credits his marvellous triumphs to the mighty and immediate movements of the Divine Spirit.
II. What is attributed to God directly and at once in the Old Testament, is set down to the credit of Samson’s "faith" in the New, and accordingly this Divine hero takes his place in the long roll-call of conquering believers, along with Abel and Abraham, Jacob and Joseph, Deborah and David.
III. Looking at Samson in the full blaze of all the lights that shine on human character in the making, what is the answer yielded to the demand, "Tell me where thy great strength lieth?" (1) He was born in an elect home, and belonged to a devout and consecrated family stock, and had been dedicated to God from his birth. (2) Samson’s Nazarism must have exercised an incalculable power upon his mind, and fixed in the "porcelain" of his nature the faith that he had a supreme work to do for God and was responsible to Him. (3) Samson’s natural cheerfulness was one of the sources of his strength. (4) The urgent need of his people provoked and stimulated Samson’s faith, as his vow had inspired it. (5) The teaching of Samson’s fall is, that nothing external, though it be the purest and best, can enable us "to keep the heights the soul is competent to gain." God, and God alone, is sufficient for continuous progress and final victory.
J. Clifford, Daily Strength for Daily Living, p. 97
Jdg 13:25
The lesson taught by Samson’s life is that spiritual men are not free from the temptations common to man, and the very eagerness and impulsiveness of some men render them specially liable to fall.
I. The life of Samson is a witness to God’s Spirit from beginning to end.
II. We see from Samson what a priceless possession is the gift of an independent spirit in thinking and acting, such as the Judge in Israel displayed among his fellow-men.
III. Samson’s fall is a picture of everyday experience, when a spiritual man yields to the lusts which war within him and enslave him if they prevail against him.
C. E. Searle, The Cambridge Review, Oct. 21, 1885.
Jdg 13:25
(with Jdg 8:21).
I. The tradition and idea of Samson always associates him with strength, but it was rude, animal energy. Samson belongs to the same age as Gideon, probably also to the same age which Homer has sung.
II. This rude type of strength was sacramental and Divine. Even in the wildest deeds of Samson’s career, there is the teaching of another and higher strength. Rude as he was, and primeval as was his age, his strength was in the name of the Lord, which made heaven an earth.
III. We speak of typical men, representative men. Is such language permissible as applied to Samson. Here the words of Hengstenberg may be quoted: "Samson was the personification of Israel in the period of the Judges; strong in the Lord, and victorious over all his enemies; weak through sin, of which Delilah is the image, and a slave to the weakest of his enemies. His life is an actual prophecy of a more satisfactory condition of the people; one more closely corresponding to the ideal which was first to be imperfectly fulfilled under Samuel and David, and afterwards perfectly in Christ."
E. Paxton Hood, Christian World Pulpit, vol. xix., p. 264.
References: Jdg 13:25.—S. Wilberforce, Sermons before the University of Oxford, 1871, p 72. Jdg 14:4.—E. Paxton Hood, Christian World Pulpit, vol. xix., p. 277. Jdg 14:8, Jdg 14:9.—Spurgeon, Sermons, vol. xxix., No. 1703 Jdg 14:14.—Todd, Lectures to Children, p. 210; Sermons for Boys and Girls, p. 304. 14—Parker, vol. vi., pp. 107, 116. Jdg 15:15-19.—S. Baring-Gould, Village Preaching for a Year, vol. ii., Appendix, p. 38. Jdg 15:18.—Spurgeon, Evening by Evening, p. 21. Jdg 15:19.—Preacher’s Monthly, vol. iv., p. 120.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain Subdivision 6. (Jdg 13:1-25; Jdg 14:1-20; Jdg 15:1-20; Jdg…
Subdivision 6. (Jdg 13:1-25; Jdg 14:1-20; Jdg 15:1-20; Jdg 16:1-31.)
Samson and the Philistines: victory, but not rest.
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The story of Samson, the last of the judges in this book, is fittingly a sixth and not a seventh subdivision; nor have we a seventh. The number, we well know, to be significant of evil at its height, even though it speak also of limit set to and victory over it: and to this, in every particular, the history corresponds. It is one of strange contrasts and of apparent contradictions: one in which the grace and purpose of God, so manifest in it, seem so little fulfilled in the result; in which the consecration of the Nazarite to God has so little correspondence to any spiritual condition that all through, if we are confined to the letter, there seems scarce a gleam of comfort for the Christian heart. The failure of man is plain, whatever the circumstances in which he may be placed: the greater privileges bestowed on him, the deeper only is his fall. Samson, in this way, -by the strength of the Lord which he manifests, and his loss of it when false to his consecration, -is a lesson impossible to be mistaken as to Israel’s condition,who were themselves. thus nationally separated to God, and untrue to their separation. The Church has failed more signally, inasmuch as she has been called to, and qualified for, a higher separation. Nor, though there have been, and may yet be, partial revivals, will there be for her any complete recovery. Her earthly history ends, as that of this book does, in Philistine captivity still in the main unbroken.
The reason is obvious as to Israel: we read of fresh departure, but of no return nor cry to Jehovah. He acts toward them, indeed, in goodness, and provides a deliverer; but the deliverance itself, being still conditioned upon their repentance, cannot be effected. Samson’s victories bring about, at the most, but an alleviation of their distress; and he himself fails at the last, and dies, though slaying more of the Philistines at his death than in his life.
We have seen, abundantly, what these Philistines stand for. They are the ritualistic, traditional, element in Christendom, -the Judaism in the Church, -the earthly intrusion into what is spiritual and heavenly. We have seen them as hindrances in the path of Abraham and of Isaac, and traced them from the Egyptians by Casluhim and Caphtorim, the united people settling at last on the outward border of the land to which, -Palestine from Philistine, -though never possessing but a fraction, they have given their name. So has the world-church become the "catholic" or universal church.
From Philistine bondage the deliverer is a Nazarite; and thus Samuel, who completes Samson’s work, is like him iii this respect. For the Nazarite is the type of separation from the world, such as belongs to the true church, -from the intoxication of its joys and from its legal claims, as well as from its pollutions; and let this separation be lost, all strength is lost, -the conqueror becomes the slave, the clear sight of the judge becomes but blindness: the history of Samson is repeated. How many times has it been, in fact, repeated!
1. With Samson we are made to see, from the outset, the sovereign grace which prepares the deliverance. His birth is announced by the angel of the Lord, apart from any apparent seeking upon man’s part. He is the son of a woman naturally barren; and the preparation for his coming antedates his birth. In this last it is implied that there are still conditions to be conformed to in order to deliverance.
(1) The predicted deliverer is of the family of Dan. Dan speaks already of the service of rule, as we have seen, -a rule which must, for blessing, be first of all over one’s self. Manoah is a man of Zorah, which reminds us of the sting of sin; while his name, "rest," nevertheless proclaims already victory over it. The victory is in subjection: "Take my yoke upon you, and learn of Me, for I am meek and lowly in heart; and ye shall find rest unto your souls." Here is the Danite spirit from which springs the helper.
It is to the woman, however, to whom the angel first appears, and her name we have not. She is reminded of her barrenness, that God’s grace and power may the more appear. She is herself nothing, her very name without importance, and that of her husband unnoticed in the message of the angel: for all here is of God. And agreeing with this is the special emphasis laid upon the woman’s long hair of the Nazarite, to the man a shame, and the renunciation of his glory as such (1Co 11:1-34). Oh the blessing that results when all the glory is given to God, and man owns himself naturally to have forfeited all, that grace may be grace!
(2) In correspondence with all this, it is the woman who receives most readily the divine communication. Manoah, pious as he is, does not feel so sure of its character and meaning. But he looks to God, and is confirmed by the angel’s second visit. This is still to the woman first, but who is permitted to call her husband, that he too may hear from the angel’s lips. But Manoah as yet recognizes only a human messenger, even while recognizing the message. The angel insists simply upon obedience to the word already given; and when Manoah desires to entertain him, refuses to receive from him as man, but bids him offer a burnt-offering to Jehovah. Like Gideon, he is constituted thus a priest to the Lord: the unbelief of the believer is rebuked by his being brought into nearer intimacy; he is turned from man to God, and put into a place in which, in priestly fashion, he may approach God. But Manoah cannot yet understand, and would learn the name of the speaker, that when his word is fulfilled they may, as man, do him honor. Thus the angel’s question, why he should ask after his name? -yet adding, what might well justify inquiry, that it was "Wonderful," -a name which Isaiah afterward gives us as Immanuel’s" (Isa 9:6); and here, indeed, God and man are brought together in one Person. But Manoah does not yet understand. Still, obedient, he brings his kid and the meal-offering which goes with it, the blessed type of Him in whom a perfect Man would be in due time the Substitute for man, and offers it upon the rock, -no unworthy altar. Then the angel of Jehovah acts according to His name, and ascends to heaven in the altar-flame. God in His holiness is indeed that which, while it consumes the sacrifice turns it to sweet savor, in which it ascends to Him. With this flame the angel, as it were; identifies Himself, and ascends up to heaven. Thus He is revealed to Manoah; thus in the truth of what is here He is made known to every believing sinner, and takes His true and heavenly place.
The woman still it is who enters into the mind of God, however; and her identification with the true Nazarite character, as in the Nazarite’s long hair, is emphasized, as well as the connection of this preparatory part with the history that follows. Her reasoning is simplicity itself, and the truth of it a demonstration. Faith is indeed always simple; unbelief laborious and roundabout, for it is the effort of human will against God, and may well be labor.
3) And now the prophecy is fulfilled, and Samson is born. The name is variously explained. While that of "sun-like" would be etymologically the most simple, and have some support from the words of Deborah’s song (Jdg 5:31), yet that of Josephus, "strong," seems rather to point to the lesson of his story.* It is the secret of strength that is shown forth in him, both in his victories and in his failure and defeat; and thus it is very far from true that (as Cassel thinks) such an explanation appears to be without historical motive.
{*"Shimshon (LXX. Samson) does not mean ’sun-like,’ ’hero of the sun,’ from shemesh (the sun), but, as Josephus explains it (Ant. v., 8, 4), iskuros, the strong or daring one; from shimshom, from the intensive form shimshem of shamem, in its original sense of to be ’strong,’ or ’daring,’ not to ’devastate.’" -(Keil.)}
Samson grows, and the Spirit of Jehovah begins to urge him in the camp of Dan, between Zorah and Eshtaol. It had been that of the six hundred men, whose history is given us further on (ch. 18), although the occurrence was much earlier than Samson’s time, and who had gone forth, pressed by the narrow limits into which Amorites and Philistines had combined to crowd them, to found for themselves a new Dan in the north. Such a spot would naturally work upon the youthful mind of Samson, and be used of the Spirit to inspire him with eager patriotism, -a thing which in Israel had not alone nature to commend it. Israel were the people of God, the divine means of fore-ordained blessing for all the families of the earth, and to whom the revelation of God had been committed. The champion of Israel was, by this fact, and though he might have but little intelligence of the fact, the champion of the world’s salvation.
2. As Keil rightly remarks, the story of Samson’s deeds that follows is divided into two parts by the notice of his judgeship in Israel, which lasted twenty years. The first of these -the present section -gives evidently the heroic acts which win for him the place of acknowledged authority which he retains for the time; while the second shows his fall and ruin through being false to his Nazariteship, though in his death he is once more victorious. This descent and restoration, though but at the close of his career, mark the last as a true third section.
The present, as Keil again points out, "includes six distinct acts, which are grouped together in twos; namely (1 and 2), the killing of the lion on the way to Timnath, and the slaughter of the thirty Philistines for the purpose of paying for the solution of his riddle with the clothes that he took from them; (3 and 4), his revenge upon the Philistines by burning their crops, because his wife had been given to a Philistine, and also by the great slaughter with which he punished them for having burned his father-in-law and wife; (5 and 6), the bursting of the cords with which his countrymen had bound him for the purpose of delivering him up to the Philistines, and the slaying of a thousand Philistines with the jawbone of an ass." Of course it does not follow that these six acts sufficiently characterize the portions with which they stand connected; while yet, in this simple way, a numerical structure is shown to exist. This, we may be sure, must have its significance. The number 6 is itself, as we have seen, characteristic of the whole history of Samson; and this, broken up into 3 x 2, becomes the witness of the divine in the midst of all the human failure and sorrow attendant.
(1) The story in all this part is a closely connected one, and all the events spring out of -what is sadly significant as to the final issue here -Samson’s attempt to connect himself with the very people from whom he is to "begin to deliver" Israel. The alliance it is that is the occasion of the conflict: the Philistine and the Nazarite cannot really unite, and the attempt to do so only brings out the essential incompatibility. The Nazarite stands for separation from the world, over which death reigns. The Philistine shows us the world brought in into the holiest things. The women stand here, as they do in the case of Sarah and Hagar, for principles by the embracing of which fruit is sought: and alas, how often do we seek to gain over the world by concessions to the world! -by the adoption of principles which compromise the whole truth of God. Timnath speaks, as we have before seen, of "apportionment," which, if the town were Israelite, would be divine, -a lot measured out to us from God; but being Philistine, where Dagon, "increase," has usurped His place, we have a striking confirmation of what has already been indicated as the meaning here. When we measure things by results, these must be, of course, palpable results: those divinely ordained are apt to be too far off, too slow in development, not to say too purely spiritual also, to admit of present discernment and of right appraisal. Thus one Nazarite in desire may be led by an impetuous longing for gains capable of speedy realization, to take up with methods which are worldly and carnal (Philistine), but which, on that very account, yield present fruit. How many souls, in fact, and these often the strongest and most earnest, are thus seduced into Timnathite marriages! How good to remember here the "long patience" needed by the husbandman in order to garner the precious grain; and that duty is ours, results are to be left with God, as they may be safely left. A Timnathite woman may "please" even a Samson "well," and elder Israelites be overborne, if not deceived, into acquiescence, as were Manoah and his wife; none the less is she Philistine, -the whole thing, indeed, tending directly to the snare of Dagon-worship. Let those who would be helpers in the deliverance of Israel beware of this.
It is quite natural that the Timnathite vineyards should contain lions also. Satan is here in this among his many forms; and the seduction may lead into the ambush, and so the open assault. But here he is to be less feared than elsewhere. The soldier of Christ is more easily lulled to sleep than overcome in battle. The Spirit of Jehovah at once comes upon Samson, and he awakes to his strength, gaining thus a personal experience which is to be fruitful for him afterwards. He rends the lion without a weapon in his hand, and as easily as one would a kid. It is the power of God, but realized in the living energy of man, stripped and bare of all other assistance. With such help the mightiest foe is as easily vanquished as the feeblest. No need to measure difficulties, save only to assure one’s self that the greatest opposition means the greatest triumph; and again, it is the glory of the earthen vessel that the excellency of the power should be of God and not of us.
Yet, after all, spite of this display of strength, Samson is not right with God; and his history is most sadly instructive in this respect. He slays the open foe, and is deceived into the Philistine alliance; and how many are like him today. People can quote the heroism, and use it to set off the Timnathite’s son-in-law: God uses it in the end to break off the alliance. He is bringing the blind by a way he sees not.
But he comes to take the woman that pleases him, and a new experience awaits him on the road. A swarm of bees had hived in the sun-dried carcass of the lion. Death had made room for multitudinous life, and abundant and ordered* activities; and as the product of this there is the honey that, with milk, gave a special character to the land of Canaan. Thus "out of the eater had come forth meat, and out of the strong sweetness." Out of the power that was against us, met and subdued by the mightier power of God, comes ever sweetness and refreshment for the people of God: and this because of life that has come in in the place of death, and order that has arisen out of the hold of corruption. And this is true Nazarite experience of the transforming power of God, by which that which is contrary to us becomes ever for us. On the cross this was most gloriously manifest, where power was shown in weakness; and in the worst act of rebellion that the world has seen, grace came in to subdue and sanctify to God. So in measure it is in every defeat of the enemy, where the Spirit of God works in the living energy of the saint of God -the Nazarite. The battle-field becomes a banqueting-house; the table is furnished not only "in the presence of our enemies," but from that which they have provided. But this is the personal experience of faith, -a secret hidden from all but those who have the experience.
{*"The swarm of bees is significantly spoken of as the congregation of bees. Commonly edah designates the congregation of Israel, as regulated by the law. . . . Horapollo, in his work on Hieroglyphics (lib. 1. 62), informs us that when the Egyptians wished to picture the idea of a people of law, they did it by the figure of a bee." -(Cassel.)}
And this leads on to that which follows, in which the fundamental lack of fellowship between Nazarite and Philistine comes clearly out, and the inevitable strife begins. Samson goes on to accomplish his marriage; makes a feast, according to the custom; and receives thirty companions, all Philistines, to be with him. He who is contracting a life-union with a woman of this people cannot refuse a wider connection. Immediately we find the riddle proposed, -a thing common enough in those days, as a test of wisdom; and which, we have to remember, as in Scripture not simply what the world counts such, but what is such before God. The riddle, in its spiritual meaning, is a true test of this; and it is not to be imagined that a Philistine can explain it. Samson has no such thought: but if they can do this, then they shall have each one a change of garments: for he that can penetrate the secrets of a life with God must have "habits" changed in accordance with it. They could not penetrate it: by dishonest practicing on the Philistine wife they learn it, and are repaid with Philistine garments from Ashkelon, the "fire of infamy." Thus they are suitably arrayed, and with their own shame; and so the necessary strife commences. The marriage is broken off; and Samson goes up to his father’s house.
(2) The second part of this story now begins, in which Samson is in open conflict with the Philistines all through. At first, indeed, he goes to visit his wife with a kid, ignorant of what has taken place, and finds she has been given to the one who had acted as his "friend," -the "friend of the bridegroom": a custom to which afterwards the Baptist makes well-known allusion (Joh 3:29). His wrath breaks out, not as private vengeance against the Timnathite, however, but against the Philistines as a whole. He catches three hundred jackals, and joining them in couples by the tails, with a lighted torch between the tails, he lets go the terrified animals into the cornfields and olive-yards, just at the time of harvest. The destruction must have been immense; and the terror of Samson had already become so great, that, instead of revenging it upon the Israelite enemy, they take cowardly vengeance upon those that had provoked his wrath, and burn the Timnathite and her father with fire. But this does the very opposite of appeasing him. He smites them hip and thigh with a great slaughter.
The spiritual meaning of all this is more difficult than in the last case. The jackal we have seen elsewhere (Joshua, p. 98) to be the type of a nature that burrows in the earth, and feeds upon corruption. The fire behind might well represent the terror of divine wrath when breaking in upon such natures, working upon them, not to conversion and blessing, -mere wrath never does, -but to madness: in which the desire to escape only spreads abroad in a general devastation what they would escape from. The torches, though here very differently used, remind us of those in the hands of Gideon’s men, which wrought the destruction of the Midianites, and would show us this wrath as what is proclaimed in the testimony of living men. Times of widespread alarm in this way have been known in the history of the external church: panics which have been but disaster, and the anticipation of sure coming doom.
Something akin to this seems to be shadowed here, though it may be hard to follow it into details; nor can we speak with any distinctness of the slaughter which ensues. But we may notice that Samson in his proper position of hostility to the power to which Israel is captive is never defeated; nor does he need alliances, or subtlety, or human wisdom, in any way. Alone, and unassisted by human arm, he is ever victorious, as leaning upon almighty power. The lesson of divine sufficiency is complete in him; his very enemies have to recognize it. And this, in its principle, is not an exception to the ways of God. It is only the universal rule written large that we may the more plainly see it: to make an exception of it is to lose the lesson.
(3) The third stage of this strange history is that in which Samson sinks to the lowest, as rejected and bound by his own people; and then rises, through a wonderful victory, to be ruler amongst them. The Philistines, now thoroughly roused by the blows he has inflicted upon them, invade Judah with a host, and pitch in Lehi. The place is named, in anticipation, from the "jaw" which he uses to discomfit them; and it becomes to them a place of crushing defeat. But Judah is completely spiritless and cast down. Almost as much afraid of their God-sent deliverer as of the people under whom they are in bondage, they go down, to the number of three thousand, to the cleft of the rock of Etam, where he had withdrawn, as it would seem, just from such danger, to bind and deliver him into the enemy’s hand. Things are thus with him at the lowest point, while, on the other hand, the grace on his part is beautiful. With the consciousness of divinely-given strength upon him, he cannot use it against the people whom he is called to deliver, but quietly submits to be bound in order to being handed over to the Philistines. It is Judah, the lion-tribe, which thus is seen in lowest humiliation.
When the Philistines shout in triumph, the Spirit of Jehovah once more comes upon Samson, and the new cords are but as flax in the fire: with one effort he is free. Once free, the jawbone of an ass arms him for the fight; and with this he slays a thousand men. He who had used before the mouth of a living ass to rebuke the madness of a prophet, uses now the jaw of a dead one as a weapon to defeat an army. The song of deliverance emphasizes this: —
"With the jaw of an ass I have made asses of them;*
With the jaw of an ass I have smitten a thousand men."
{*This seems the real force of the so-called paronomasia. The Hebrew, as now punctuated, -"billechi hachamor chamor chamorathaim," -reads as in the margin of our common version, "a heap, two heaps," where the identity of words is altogether lost. The Septuagint, reading "chamor chamartim," translates ezaleipson ezeleipsa autous, "I have destroyed them," the Vulgate following this with delevi eos. It might be rendered "with the jaw of the turbulent I have troubled them," giving the ass its ideal character, and preserving the connection between noun and verb. It seems to me, however, that, taking advantage of this, Samson uses the verb as more strictly synonymous with the noun, as above. The expression has the disadvantage with us of seeming mere vulgar coarseness, which it is not.}
The ass is not, in Scripture, the expression of stupidity, as with us; but, generally, of intractability under the yoke: and so it seems here. The easy victory showed them to be rebellious to the yoke of divine sovereignty, -which, after all, it was bootless to resist. The mouth of the ass had rebuked the prophet, more stubborn than itself: his mouth had uttered rebellion, and by a beast’s mouth was reproved. Here, where rebellion had been more open and utter, a beast’s jawbone is used to smite it down. Here, indeed, is a folly that is made manifest to all.
He casts the instrument of destruction out of his hand, and calls the place the "Jawbone Height." The lesson is worthy of preservation in the name. But God, who cares for his poor servant, must make him realize his own need of the same lesson. The heat and fatigue of the encounter affect him with a mortal thirst; and he who had been dealing death to others realizes a danger from which his own hand is powerless to deliver him. He can only cry to Jehovah, and plead with Him His recent interposition on his behalf as argument for a new one. A good argument it is with the Unchangeable One, who is not a man that He should repent: yea, "with whom is no variableness, nor shadow of turning." The lesson, too, must be complete to be a lesson; and He who has just delivered Samson from the hands of the uncircumcised cannot possibly allow him now to fall into them. God, therefore, answers by cleaving the "Bruising place that is in Lehi," so that water conies out of it, and he revives. The likeness to the rock cleft in the wilderness can hardly -is surely not intended to -escape us. The cross and its results for us are needed to be held in constant remembrance; and the place of bruising -machtesh, the "mortar" -is not likely to make the reference here less plain. The connection with the scene that has just been before us is also evident: so plain that our common version speaks of it as the hollow place" -"socket" it might mean -"that was in the jaw." That this is not right, the fact of its being "in Lehi unto this day" is sufficient witness: but the connection is also clear. And the bruising-place that is in Lehi reminds us surely of the Philistine defeat. Yet the spring of water is in marked contrast. Not by "bruising," but by being "bruised for our iniquity," did the Lord of glory bring forth living water for our death-faint souls; and here the soldiers of the cross find continually their admonition and refreshment. Here, too, is the secret of how alone Satan is bruised, and every enemy succumbs in turn. How necessary a lesson for God’s Nazarites, if they are to know and preserve the secret of strength! Samson is now ready for the judgeship; and he judges Israel twenty years.
3. We now come to the final section of the story, in which we find a rapid descent on Samson’s part to utter destruction, as far as he can accomplish it. Indeed, although recovered by divine grace, it is only by death that he breaks the bonds by which he has bound himself. His life goes out in one last victory, in which he perishes with the Philistines, -the link that he had forged with them still prevailing even over his recovered strength. While, on their part, as it has been ever with the enemies of the people of God, the victory of the Philistines over him becomes their worst defeat at last.
In this last section, Gaza, the place of their "strength," is the witness of their double defeat. The strength of God, which alone Samson’s is, measures itself with that of the enemy, and prevails, spite of the mortal weakness found in the vessel of it. It is only thus the more manifested as divine; and in holiness also against sin wherever found: the lust which is the lawlessness of a heart away from God, and the pride which would pervert His grace into a shelter for such license.
(1) In the first part of what we have here, -the divine gift of strength in Samson, so far from being recalled, is displayed in a way so signal as at first sight to obscure the evidence of the decline which has begun, and which is so soon to make itself disastrously apparent. For the moment he gains another brilliant triumph, as would appear, in the very presence of the enemy, appalled to utter inaction by the contemptuous daring of the Israelite. He walks into the place of strength, and breaks his way out of it again, leaving it dismantled, like a conquered city. He carries the gates in a direction pointing significantly enough toward Israelitish territory; and then drops them, with equal insult, where they can find them, -as if, after all, there were no need to deprive them of defenses so insignificant as they had proved. Even the moral decline which his presence there had demonstrated, and which (whatever their heathen manners might be), they could realize, no doubt, in a follower of Jehovah, seemed to have no effect in diminishing that wonderful strength which had long before carried shame and ruin into the midst of their broken ranks. All this, for them, was a warning they would have done well to listen to, and did not; and the last blow came upon them unawares.
But for Samson, also, there was a warning to which he listened no more than they. True, God had not left him to the consequences of his pride and lust, and the strength of the Nazarite had not deserted him. But while he had splendidly insulted the enemy, he had not harmed him; and the strength which should have delivered Israel had, in this case, been put forth only to deliver himself. He had been forced to flee, and not the Philistines. He had shown his strength, but gained no dignity. As between them and him God might still act for him, help him to escape by night even from the house of shame which he had entered, was there no warning for him as to that besetting sin of his which might yet make this gateless Gaza a steel trap to hold him? Oh, that he had heard! Oh, that men did hear!
From the first, the snare for the Nazarite had been a Philistine alliance. Then he had openly, and, in a sense, honorably, courted it. It was to be a marriage. The matured man seeks this no more; but alas, cannot restrain his lusts, though plainly unlawful. He can no more vindicate indulgence, but he can yield to it. How often is this, too, today the pit into which fall God’s Nazarite strong men! Principles with which open alliance is refused are toyed with, and courted dishonorably, embraced and thrown off at will. Yet, for a while strength may still be shown and exploits done, the enemy’s stronghold be dismantled, and the gates carried away to an indefinite somewhere, facing toward Hebron. This they never reach, nor do we find there Samson either.
(2) Grace resisted hardens the heart, and Samson, with his lesson all unlearned, is found now in the vale of Sorek, "entanglement?" No strong city is here to keep him in, -nothing but a weak woman’s arms, and they are stronger than the gates of Gaza. Delilah means "exhausted, weak"; and it is by that which appears to us such we are often overcome: for in this respect, at least, we credit ourselves with strength, and do not find it. The blindness induced by sin is wonderful, and Samson here wonderfully illustrates it. He takes one step after another, drawing nearer and nearer to the precipice into which at last he plunges recklessly. Each step taken makes the next easier. With each his eyes are more completely sealed. Then,when his ruin is complete, he is unconscious of it until the consequences overtake him. The details are here exceptionally hard to translate into spiritual meaning, while we need not be less assured that such there is all through. On the other band, it scarcely needs to moralize where moralizing is so easy. Such is the fatal power, -the hardening through the deceitfulness of sin!
(3) The Philistines make it the triumph of their god that Samson is delivered into their hands, and thus it is needful that Jehovah manifest Himself. Samson also, blinded, begins to see more clearly than when the lust of his eyes enthralled him. His bonds set him free; his darkness enlightens him. The goodness of God it is that thus leaves His people to the consequences of their sins, that the bitter fruit may condemn the tree; and they may, by experience, however painfully, find fellowship with Him. How much better, indeed, to learn by His word through faith! And this should be our profit from these sad and shameful histories. Still, if the Father’s chastenings are needed, it is what must not be denied us: "He for our profit, that we may be partakers of His holiness."
The application made by some of this history of Samson to the Lord seems too partial, too much contradicted by other parts, too little in harmony with the character of the book, and with its place in the book, to be accepted with any satisfaction. Partial applications of this nature are easy to be made, but tend to confusion of all interpretation, and have been the reproach of the allegorical, especially. Even although we can put nothing better in their place, it becomes our duty to reject them in the interest of clear and consistent exposition of the word of God. The close of Samson’s history is a most solemn one; and at the end of this series of declensions and revivals, comes in a most solemn place. We must leave it for the prayerful examination of the Lord’s people, and as what calls for exercise of heart as well as for searching of Scripture. To introduce here a representation of the Lord’s blessed work would seem to take the edge from the admonition it should convey to us, if at least this should be assumed to be the real object here of the Spirit of God. If it be simply meant as the suggestion by the history of the failed Nazarite of that true and perfect One who alone has never failed, this is no longer typical interpretation, and does not fall within the compass of these brief outline notes.
Judges
F. W. Grant.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain The Story of Samson
The Story of Samson
Except for Jdg_15:20 and Jdg_16:31, Samson has none of the characteristics of a Judge. His exploits against the Philistines are all solitary, and though they doubtless afforded relief to the Israelites, they left no permanent result. We learn much more of the internal organisation of the Philistines than of any of the other foes of Israel; and it was their continued and formidable opposition which, under the will of Jehovah, really welded Israel into a single nation in the times of Samuel and Saul. Samson could not accomplish this; his hatred of the Philistines is undying; but its causes are private rather than national; and his fate is the direct result of his unwillingness to break off all relations with them. He is a warning rather than an example; but such stories as his could not fail to be popular.
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1. The Philistine Oppression: see on Jdg_3:8.
2-25. The Birth and Parentage of Samson.
2. Zorah] in Jos_19:41 a Danite city; it lies some 17 m. W. of Jerusalem. Later, the Danites migrated northwards (Judges 18), and Zorah was reckoned as belonging to Judah (Jos_15:33; 2Ch_11:10). Family] properly, clan.
3. Angel of the Lord] cp. Jdg_2:1; Jdg_6:11.
4, 5. Wine nor strong drink] These are forbidden to the Nazirites (Num_6:3), and here to the mother of the future Nazirite: cp. also Amo_2:12. Unclean] regarded as unfit for food: we may compare our English attitude to horseflesh. No razor] In Numbers 6 the 'Nazirite,' or religious devotee, is under restrictions only for a time; he takes the condition on himself voluntarily; at the close of the period he cuts off his hair and devotes it to God (cp. Act_18:18). Here the state begins before birth, and is to last till death. Samson himself does not appear to abstain from wine (Jdg_14:10). Nothing is here said of the connexion between Samson's hair and his strength.
6. Man of God] The woman, apparently like Gideon (see on Jdg_6:15), does not recognise her visitor as supernatural, though she feels him to be inspired. She does not venture, like her husband, to ask the stranger's name.
12. Now let thy words, etc.] i.e. granted that this takes place, how shall we, etc. How shall we] RV 'what shall be the manner of the child, and what shall he his work?'
15. Cp. Jdg_6:17.
16. The last words give the reason for Jdg_6:15.
18. Secret] RV 'wonderful,' i.e. above your comprehension; cp. Gen_32:29.
22. Cp. Jdg_6:22.; Isa_6:5. No man can hope to see God and live. Note the sound wisdom of the woman's answer.
24, 25. Samson] i.e. probably 'Sun's man': cp. the name of the Bethshemesh, 'place of the Sun,' just opposite Zorah. Move] a rare word, meaning to disturb or stir up: cp. Jdg_14:19; Jdg_15:14 also Jdg_3:10; Jdg_6:34; Jdg_11:29. In Samson's case the narratives suggest a peculiar frenzy of strength and rage. Camp of Dan] RV, as a proper name, 'Mahaneh-dan,' which was near Kirjath-jearim, in Judah (c. Jdg_18:12). Eshtaol] 1½ m. E. of Zorah.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain 6. Sixth Declension: Under the Philistines and Samson
6. Sixth Declension: Under the Philistines and Samson
CHAPTER 13
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1. Israel delivered to the Philistines (Jdg 13:1)
2. Manoah and his wife (Jdg 13:2-23)
3. Samson born (Jdg 13:24-25)
The sixth and last declension of Israel in this book is now before us. This section has deep and interesting lessons. The darkest period is reached. The Philistines lorded over Israel. We miss in connection with this declension the statement which occurs in every preceding departure from Jehovah: “And the children of Israel cried unto the LORD.” Here is no cry recorded nor a return unto the Lord. It seems the greatest indifference controlled the people so that there was no desire to cry to the Lord. And when we come to the deliverance we find that it was an imperfect one. “He shall begin to deliver Israel out of the hand of the Philistines” (verse 5), is the divine announcement of Samson’s work. And how did he end? He died as a captive of the Philistines. But what does the Philistine typify? He represents the religious man, one who has the form of godliness but knows not the power, the ritualistic Pharisee. We quote from Notes on Judges by F.C. Jennings:
Turning to the tenth chapter of Genesis, we find the genealogy of the Philistines. They are the children of Ham, and Ham is, as his name denotes, the “black one” or sunburnt. Dark indeed, but darkened by the sun. God wanted a man who should show us, as in a figure, or picture, what He sees man who is turned away from Himself (light), so He brings on to the stage of this world a “black man,” a man made black by the sun, and crystalizes the sorrowful truth in his name, Ham. A very clear picture of the “old man.” The sun has shone upon him indeed, but he has not received the light. He has rejected the light--has not come to the light, has hated the light, and, of course, it has not enlightened him; but it must have had some effect. What is it? It has been only to darken him. We may truthfully say that if he had never had light he would not have been dark as he is, and the brighter the light, the darker he has become. Now this is surely the picture of the Pharisee rather than the Publican. It was the Pharisee, the religious man, who was warned “if the light which is in thee be darkness, how great is that darkness.” It was the Pharisee, the religious man, not the Publican, of whom the Lord testified that his deeds were evil. It was the Pharisee, the religious man of that day, who with the very Light of the World--the true, bright light shining clearly right before his eyes--asked for a sign! As if one should ask for a light at noonday--what would it prove but his blindness? Oh, blind Pharisee, oh, dark Pharisee, oh, thou child of Ham, thou unregenerate religionist, thou unconverted church-member, how great was, and is even up to this day, thy darkness--a “black man” indeed!
The marks of the Philistine are given as follows:
First. Wherever there is an introduction of carnal principles--that is, principles that the flesh can understand and approve--into the things of God, there is the Philistine.
Second. Wherever there is the teaching of some other way into the land of blessing than by the Red Sea and Jordan (the Cross of Christ) there is the Philistine.
Third. Wherever there are claims to sole authority over the refreshing fountain of God’s Word, which is then tightly shut up, there is the Philistine, for that is how his ancestors treated Abraham’s wells.
Fourth. Wherever you get uncertainty as to sins forgiven--a dread, cold fear that all is not well, for there is no knowledge of a sacrifice that takes away sin--there is the work of the Philistine.
Fifth. Wherever you get principles that would bind the energy of faith, there is the Philistine. And one may still further question whether there are not other phases of Philistinism, far more subtle and dangerous in these last days, than these open expressions of it. The Philistine women of whom we shall read were not warriors, but they were always the ensnarers of the Nazarite.
And who is the deliverer out of the hands of the Philistine? A Nazarite. (See our annotations on Numbers 6 of what the Nazarite is and represents. A careful perusal of that chapter is needed to understand the typical meaning of Samson.) Even so the heart knowledge of Christ, our blessed place in Him, as well as the practical life of separation unto which we are called, is the power which delivers from the evil of Philistinism. The Angel of the Lord appeared to the wife of Manoah and later also to Manoah. Her name is not given. He announces to her, who was barren, the birth of a son, who was to be a Nazarite unto God from the womb. The mother herself was to abstain from wine and strong drink and defilement with any unclean thing. The messenger, the Angel of the Lord, is the same who had come from Gilgal to Bochim, the Captain of the Lord’s host, He who appeared to Moses in the burning bush, Jehovah Himself. When asked what is thy Name? He answers: “It is Wonderful” (Isa 9:6). Then He ascended in the flame of the altar. Samson was born and Jehovah blessed him. The Spirit of the Lord even in his young days began to move him in Mahaneh-dan, the camp of Dan. (Dan means “judging.”)
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The First Appearance of the Angel
The First Appearance of the Angel
v. 1. And the children of Israel did evil again in the sight of the Lord, they fell back into their former ways of idolatry, adding to the transgression of their fathers; and the Lord delivered them into the hand of the Philistines forty years, the tribes most concerned in this oppression being Dan and Judah with Simeon.
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v. 2. And there was a certain man of Zorah, Jos 19:41, of the family of the Danites, the tribes nearest to the territory of the Philistines, whose name was Manoah; and his wife was barren and bare not, a fact which was regarded as a painful visitation of the Lord, if not as a distinct curse.
v. 3. And the Angel of the Lord, He who is equal with God in essence, who always revealed Himself when help and salvation was needed, appeared unto the woman and said unto her, Behold, now, thou art barren and bearest not; but thou shalt conceive and bear a son, an announcement much like that made to Abraham, to Zacharias, and to Mary.
v. 4. Now, therefore, beware, I pray thee, and drink not wine nor strong drink, the latter being a very intoxicating beverage usually made of barley, dates, and honey, and eat not any unclean thing, Leviticus 11; Deuteronomy 14;
v. 5. for, lo, thou shalt conceive and bear a son. And no razor shall come on his head; for the child shall be a Nazarite unto God from the womb, from his birth to his death, Num 6:5. And he shall begin to deliver Israel out of the hands of the Philistines. It was only a beginning which he made, for his victories were not full and final, the complete deliverance being effected later.
v. 6. Then the woman came and told her husband, saying, A man of God came unto me, the word used for a prophet or for one in the most intimate relation toward God, and his countenance, his appearance, was like the countenance of an angel of God, that is, the special Angel, in whom the invisible God reveals Himself to men, this fact being well known among the children of Israel, ver y terrible, inspiring the greatest awe and reverence; but I asked him not whence he was, not daring to ask for this information, neither told he me his name;
v. 7. but he said unto me, Behold, thou shalt conceive and bear a son; and now drink no wine nor strong drink, neither eat any unclean thing; for the child shall be a Nazarite to God from the womb to the day of his death. As a man set apart to God by a vow, consecrated to His service, the son who was to be born should lead his entire life. The children of Christian parents are also consecrated to the Lord, even before their birth, and should spend their entire life in His service.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 what was evil in the sight of Yahweh
what was evil in the sight of Yahweh
The sight of Yahweh represents Yahweh's judgment or evaluation. See how you translated this in Judges 2:11. AT: "what was evil in Yahweh's judgment" or "what Yahweh considered to be evil" (See: Metaphor)
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he gave them into the hand of the Philistines
Here "hand" refers to power to gain victory in battle. AT: "he allowed the Philistines to defeat them" or "he allowed them to be oppressed by the Philistines" (See: Metonymy)
forty years
"40 years" (See: Numbers)
Zorah
This was the name of a town in Israel. It was in the region of Judah near the border of Dan. (See: How to Translate Names)
Danites
people from the tribe of Dan
Manoah
This is the name of a man. (See: How to Translate Names)
translationWords
people group
Israel
evil
Yahweh
Philistines
Dan
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.