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Manoah said to his wife, “We shall surely die, because we have seen God.”
But his wife said to him, “If Yahweh were pleased to kill us, he wouldn’t have received a burnt offering and a meal offering at our hand, and he wouldn’t have shown us all these things, nor would he have told us such things as these at this time.” The woman bore a son and named him Samson. The child grew, and Yahweh blessed him.
Judges 13:22-24 sits inside this longer paragraph.
So Manoah took the young goat with the meal offering, and offered it on the rock to Yahweh. Then the angel did an amazing thing as Manoah and his wife watched. For when the flame went up toward the sky from off the altar, Yahweh’s angel ascended in the flame of the altar. Manoah and his wife watched; and they fell on their faces to the ground. But Yahweh’s angel didn’t appear to Manoah or to his wife any more. Then Manoah knew that he was Yahweh’s angel. Manoah said to his wife, “We shall surely die, because we have seen God.”
But his wife said to him, “If Yahweh were pleased to kill us, he wouldn’t have received a burnt offering and a meal offering at our hand, and he wouldn’t have shown us all these things, nor would he have told us such things as these at this time.” The woman bore a son and named him Samson. The child grew, and Yahweh blessed him. Yahweh’s Spirit began to move him in Mahaneh Dan, between Zorah and Eshtaol.
Manoah said to his wife, “We shall surely die, because we have seen God.”
But his wife said to him, “If Yahweh were pleased to kill us, he wouldn’t have received a burnt offering and a meal offering at our hand, and he wouldn’t have shown us all these things, nor would he have told us such things as these at this time.”
The woman bore a son and named him Samson. The child grew, and Yahweh blessed him.
And Manoah said unto his wife, We shall surely die, because we have seen God.
But his wife said unto him, If the LORD were pleased to kill us, he would not have received a burnt offering and a meat offering at our hands, neither would he have shewed us all these things, nor would as at this time have told us such things as these.
And the woman bare a son, and called his name Samson: and the child grew, and the LORD blessed him.
And Manoah said unto his wife: 'We shall surely die, because we have seen God.'
But his wife said unto him: 'If the LORD were pleased to kill us, He would not have received a burnt-offering and a meal-offering at our hand, neither would He have shown us all these things, nor would at this time have told such things as these.'
And the woman bore a son, and called his name Samson; and the child grew, and the LORD blessed him.
Questions where the Bible appears to say two different things, with the passages on each side set together.
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Geneva Bible translators 1599 · Public Domain On v23 These graces that we have received of God, and…
These graces that we have received of God, and his accepting of our obedience, are sure tokens of his love toward us, so that nothing can hurt us.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv22–24 Jdg 13:22 And Manoah said unto his wife, We…
Jdg 13:22 And Manoah said unto his wife, We shall surely die, because we have seen God.
Ver. 22. And Manoah said unto his wife, We shall surely die.] The most valiant Gideon said as much in effect. {Jdg 6:22} This opinion grew, as it is thought, from the misunderstanding of that text, "There shall no man see me, and live." {Exo 33:20} But albeit we cannot see God in his majesty; yet Jacob, Moses, and others have seen some simulacra vel species, whereby he hath made himself visible to them; they have seen the chariot in which God rode, but not the rider, as the Rabbis express it. {a}
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{a} Merchabah, velo Rochebh.
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 On vv23–24 at this time; the particle as noting here, not…
Or,
at this time; the particle as noting here, not likeness, but the truth and reality of the thing, as it doth Num 11:1; Deu 9:10, and elsewhere. This expression seems to have some emphasis in it, to enhance God’s mercy to them, as being afforded them in a time of such public and grievous calamity; and in a time when the word of the Lord was precious, and there was no open vision, as it was afterwards, 1Sa 3:1.
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 On v24 Here is, 1. Samson's birth. The woman that had…
Here is, 1. Samson's birth. The woman that had been long barren bore a son, according to the promise; for no word of God shall fall to the ground. Hath he spoken, and shall he not make it good? 2. His name, Samson, has been derived by some, from Shemesh, the sun, turned into a diminutive, sol exiguus - the sun in miniature, perhaps because, being born like Moses to be a deliverer, he was like him exceedingly fair, his face shone like a little sun; or his parents so named him in remembrance of the shining countenance of that man of God who brought them the notice of him; though they knew not his name, yet thus, now that his sayings had come to pass, they did him honour. A little sun, because a Nazarite born (for the Nazarites were as rubies and sapphires, Lam 4:7, and because of his great strength. The sun is compared to a strong man Psa 19:5); why should not a strong man then be compared to the sun when he goes forth in his strength? A little sun, because the glory of, and a light to, his people Israel, a type of Christ, the Sun of righteousness. 3. His childhood. He grew more than is usual in strength and stature, far out-grew other children of his age; and not in that only, but in other instances, it appeared that the Lord blessed him, qualified him, both in body and mind, for something great and extraordinary. Children of promise shall have the blessing. 4. His youth. When he grew up a little the Spirit of the Lord began to move him, Jdg 13:25. This was an evidence that the Lord blessed him. Where God gives his blessing he gives his Spirit to qualify for the blessing. Those are blessed indeed in whom the Spirit of grace begins to work betimes, in the days of their childhood. If the Spirit be poured out upon our offspring, they will spring up as willows by the water courses, Isa 44:3, Isa 44:4. The Spirit of God moved Samson in the camp of Dan, that is, in the general muster of the trained bands of that tribe, who probably had formed a camp between Zorah and Eshtaol, near the place where he lived, to oppose the incursions of the Philistines; there Samson, when a child, appeared among them, and signalized himself by some very brave actions, excelling them all in manly exercises and trials of strength: and probably he showed himself more than ordinarily zealous against the enemies of his country, and discovered more of a public spirit than could be expected in a child. The Spirit moved him at times, not at all times, but as the wind blows, when he listed, to show that what he did was not from himself, for then he could have done it at any time. Strong men think themselves greatly animated by wine (Psa 78:65), but Samson drank no wine, and yet excelled in strength and courage, and every thing that was bold and brave, for he had the Spirit of God moving him; therefore be not drunk with wine, but be filled with the Spirit, who will come to those that are sober and temperate.
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 On vv22–24 And Manoah said unto his wife,.... Being risen from…
And Manoah said unto his wife,.... Being risen from the ground, where they fell on their faces:
we shall surely die, because we have seen God; by which it appears that he not only believed him to be an angel, and not a man, but a divine Person; for though angels are sometimes called "Elohim", the word here used, yet good men were not wont to fear death, or conclude they should die on sight of an angel; but their notion was, that an appearance of God to them was death, and were surprised when it did not follow, Gen 32:30.
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 On vv23–24 Nor would, &c. - This expression seems to have…
Nor would, &c. - This expression seems to have some emphasis in it, to enhance God's mercy to them, as being afforded them in a time of such grievous calamity; and in a time when the word of the Lord was precious; and there was no open vision.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv22–24 Verse 22. We shall surely die, because we have…
Verse 22. We shall surely die, because we have seen God.] See Clarke on Jud 6:22.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv23–24 Jdg 13:23. If the Lord were pleased to kill…
Jdg 13:23. If the Lord were pleased to kill us — The reasoning of Manoah’s wife here is very just, and shows her to have been a woman of good understanding. Indeed, both of them seem to have been persons of eminent piety, who, amidst the prevailing corruption and idolatry of their people, retained their integrity, and adhered to the worship and service of the true God. And of such God is always mindful, both bestowing peculiar favours upon them, and communicating blessings to his church, and to the world, through their means. Nor would, as at this time, have told us such things — This expression seems to have some emphasis in it, to enhance God’s mercy to them, as being afforded them in a time of such grievous calamity; and in a time when the word of the Lord was precious, and there was no open vision.
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 On v24 Samson - The etymology is doubtful. Perhaps it comes…
Samson - The etymology is doubtful. Perhaps it comes from a word signifying “to minister,” in allusion to his Nazaritic consecration to the service of God.
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 On vv22–24 Seen God: not in his own person, but in…
Seen God: not in his own person, but in the person of his messenger. The Israelites, in those days imagined they should die if they saw an angel, taking occasion perhaps from those words spoken by the Lord to Moses, (Exodus xxxiii. 20.) No man shall see me and live. But the event demonstrated that it was but a groundless imagination. (Challoner) --- Elohim is applied to angels and men, as well as to God. (Calmet)
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 On v24 The birth and growth of Samson
The birth and growth of Samson
Jdg_13:24-25
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24And the woman bare a son, and called his name Samson [Shimshon]. And the child [boy] grew, and the Lord [Jehovah] blessed him. 25And the Spirit of the Lord [Jehovah] began to move him at times [omit: at times] in the camp of Dan, between Zorah and Eshtaol.
EXEGETICAL AND DOCTRINAL
Jdg_13:24. And called his name Shimshon. The Septuagint has Σαμψών, Samson; Josephus also, (Antiq. v. 8, 4). This pronunciation refers to the ancient derivation of the name from שֶׁמֶשׁ, the sun, just as שִׁמְשַׁי (Shimshai, Ezr_4:8) is pronounced Samsai (Σαμσαί; according to the Vat. God. Σαμψά), and as we hear in later times of Sampsæans, a sun-sect.8 The Masora seems to have pointed Shimshon after the analogy of Shimeon (Simeon), and to have had the word שָׁמַע, to hear, in view. The derivation from shemesh, the sun, is, however, of long standing among the Jewish expositors also, and offers the best grounds for acceptance. Other explanations, “mighty,” “bold,” “desolator,” proposed by various expositors, from Serarius to Keil, appear to be without any historical motive. The name may be brought into connection with the announcement to the parents, that their son would “begin to deliver Israel.” To Hebrew conceptions, the rising of the sun is an act of victory. In this spirit Deborah sings: “So fall all thy foes, O God; but אֹהְבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבוּרָתוֹ, those who love thee are as the rising of the sun in his strength” (geburatho, as Samson was a gibbor). The Jewish expositors (cf. Jalkut, Judic. n. 69) said, that “Samson was named after the name of God, who is called Sun and Shield of Israel” (Psa_84:12). The symbol of servitude is night, and accordingly the tyranny of Egypt is so called; but the beginning of freedom is as the dawn of day or the rising of the sun. The interpretation of our hero’s name as ἰσχυρός, mighty, by Josephus, is only a translation of gibbor, for the sun also is called a hero (Psa_19:5-6). It is an allegorical, not etymological interpretation, and gives no warrant for charging Josephus with philological error, as Gesenius does (Gesch. der hebr. Spr. p. 82). That some writers find a sun-god in this interpretation, is no reason for giving it up;9 especially when this is done, in a manner as bold as it confused, as by Nork (Bibl. Myth., ii. 405), who goes so far as to compare a father of Adonis, “Manes” (?!?), with Manoah, and drags in the “Almanack” besides. The Mosaic law forbade to make idol images of wood and stone as representations of nature; but the use of spiritual, figurative images drawn from sun and moon, is constantly characteristic of Scripture. Notwithstanding all nature-worship as connected with the sun, and its censure in Scripture, God Himself is called the “Sun of Righteousness.” The false syncretisms to which more recent times are inclined, have their origin in the failure to separate rightly the fundamental ideas of Biblical and of heathen life.
The celebrated Armenian family of the Amaduni considered itself to be of Jewish extraction. It descends, says Moses Chorenensis (lib. ii. cap. lvii. ed. de Florival. i. 283), from Samson, the son of Manoah. “Il est vrai, qu’on voit encore aujourd’hui la même chose dans la race des Amaduni, car ce sont des hommes robustes,” etc. A parallel to this is afforded by the Vilkina-legend, which places at the head of its narratives the powerful knight Samson, dark of complexion, like an Oriental, with “hair and beard black as pitch” (cf. the edition by von der Hagen, i. 4), and from whom the mighty race of the Amelungen springs (cf. W. Grimm, Die Deutsche Heldensaye, p. 264).
Jdg_13:25. And the Spirit of Jehovah began to move him. The fulfillment had taken place. The son had been born. He grew up under the blessing of God. His flourishing strength, his greatness of spirit, are the consequences of this blessing. But the consecration which was on his head, and which through the abstinence of his mother he had already received in the earliest moments of corporal formation and growth, was a power which imparted to him not only physical strength, but also spiritual impulses. No angel ever comes to Samson; God never talks with him; no appearances, like those to his parents, occur to him. Whatever he carries in his soul and in his members, he has received from the consecration that is upon his head. It is from this source that he derives that elevation of spirit which raises him above the level of common life, and urges him on to deeds of heroism.
In the camp of Dan, between Zorah and Eshtaol. Zorah was Samson’s native place, always appears in juxtaposition with Eshtaol (Jos_15:33; Jos_19:41), and was inhabited by Danites and men of Judah. Its site is recognized in the Tell of Sur’a, from whose summit Robinson had a fine and extensive view (Bibl. Res. iii. 153). For Eshtaol no probable conjecture has yet been offered. The “Camp of Dan” (cf. Jdg_18:12) was a place between the two cities, both of which are located by the Onomasticon in the region north of Eleutheropolis. Eusebius in mentioning Eshtaol says, “’́Ενθεν ὡρμᾶτο Σαμψσών,” thence Samson set out, which Jerome corrected into, “ubi mortuus est Samson,” where Samson died. The “Camp of Dan,” if it were not a regular military post, must at all events have had warlike recollections connected with its name and hill-top situation (cf. Jdg_1:34). It was there that the passion for exploits against the Philistines first seized on Samson. The expression, וַתָּחֶל החַ, “the spirit began,” manifestly answers to the הוּא יָחֵל, “he shall begin,” of Jdg_13:5. The young man was first seized upon by the Spirit of God, לְפַעֲמוֹ. The operation which this word פָּעַם expresses is not an organic work of faith, such as Gideon or Jephthah perform. It is an impulsive inspiration; the sudden ebullition of a spiritual force, which, as in the case of the Seer it manifests itself in words, in that of Samson breaks forth into action. But yet it is no demoniac paroxysm, nor the drunken madness of a Bacchant or the frenzy of a rude Berserker but the sober movement of the Spirit of God, which, while giving heroic power, also governed it. How little mythical the history is, is evinced by the fact that, according to the narrator, the place is still known where the young man first became conscious that he had another calling than to assist his father at home in the field. The Spirit of God thrusts him out into public activity. His father’s house becomes too narrow for him. His public career begins. What that career is to be, is yet to be revealed to him. But he is driven out, and he goes. From the Camp of Dan he issues forth, a youthful hero, like Parcival, in quest of adventure. With what result, is related farther on.
Footnotes:
[8]On other similar forms, cf. Selden, De Diis Syris Synt. i. 225.
[9]As little reason as there is to doubt the etymology of Heliodorus, because the author of the Æthiopica, Bishop Heliodore of Tricka, calls himself a “descendant of Helios,” from the fact that he belonged to Emesa, the city if a celebrated temple of the sun (lib. x. at the close)
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.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v24 SAMSON BORN. (Jdg 13:24-25)
SAMSON BORN. (Jdg 13:24-25)
the woman bare a son, and called his name Samson--The birth of this child of promise, and the report of the important national services he was to render, must, from the first, have made him an object of peculiar interest and careful instruction.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv22–24 22. We shall surely die — Compare note on…
22. We shall surely die — Compare note on Jdg_6:22.
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 On vv22–24 22. we have seen God] lit. for elohim we…
22. we have seen God] lit. for elohim we have seen, i.e. a supernatural being; cf. 1Sa_28:13 and prob. Gen_32:30; God is too definite. See on Jdg_6:22.
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 On vv22, 24 (22) We shall surely die.—See on Jdg_6:22.
(22) We shall surely die.—See on Jdg_6:22.
We have seen God.—As seeing Him who is invisible; by seeing a manifestation of Him in human form, “Thou canst not see my face: for there shall no man see me and live” (Exo_33:20). (Comp. Gen_32:30; Deu_5:24.)
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 On vv22–24 We shall surely die, etc. Similarly Gideon (Jud_1:6:22, 28)…
We shall surely die, etc. Similarly Gideon (Jud_1:6:22, 28) expressed his alarm because he had "seen an angel of the Lord face to face," but was assured, "Thou shalt not die." And so Isaiah said, "Woe is me! for mine eyes have seen the King, the Lord of hosts". So (Isa_6:5) again the Lord said to Moses, "There shall no man see me and live". (Exo_33:20) The name of the well, Beer-lahai-roi, is also thought to mean the well of him that is alive after seeing God. (Gen_16:14) And Jacob called the name of the place where he wrestled with the angel Peniel, "for I have seen God face to face, and my life is preserved". (Gen_32:30) See too Exo_20:19. The same belief also prevailed amongst the heathen, that seeing a god without his special permission was visited by death or some grave calamity, as Callimachus, quoted by Grotius, says "The laws of Saturn thus decree, Who dares immortal gods to see Shall suffer loss, whoe"er he be.
Vers. 22, 23. Reassurance of Divine favour.
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Manoah is now uncertain whether to consider himself blessed or miserable. He has the deep-rooted superstition of a fleshly age strong within him, and is alarmed. But this arises from a defective spiritual education. He does not consider sufficiently the method and the manner of God"s approaches to him.
I FEAR REGARDING GOD"S VISITATIONS IS A NATURAL FEELING. The consciousness of sin is easily roused to alarm, and the unknown is ever awe-inspiring. Our own littleness too is made the more manifest: "What is man, that thou art mindful of him? and the son of man, that thou visitest him?". (Psa_8:4)
II How IT MAY BE OVERCOME. Considering,
1. The character of God;
2. His continuous scheme of redemption;
3. The blessings he has already bestowed;
4. The voice of Christ ("Fear not"), and the witness of the Spirit ("Abba, Father").
III GOD WILL NOT LEAVE HIS CHILD IN UNCERTAINTY OF HIS MEANING. "Two are better than one." How often in life is the husband, wife, parent, child, brother, sister, or friend, close beside us, the witness of God and the spiritual help-meet! The simple soul teaches the more complex and experienced, being itself taught of God. And so: somewhere or other, he is never without a witness. M.
Vers. 22, 23. The fear of the vision of God.
The Divine vision was connected with a blessing to Manoah and his wife. The vision of God by the soul is itself the highest blessing; yet, as in the case of Manoah, it fills men with fear.
I THE CAUSE OF THE FEAR.
1. Mystery. We naturally dread the unknown. Darkness hides possibilities of danger. Superstition peoples the unseen with horrors.
2. Guilt. "Conscience makes cowards of us all. " So Adam and Eve hid themselves from God in the garden. (Gen_3:8) Because we are all sinners before God we have a natural shrinking from him
1. who knows our secret hearts,
2. against whom we have offended,
3. who is holy to hate sin and
4. just to punish it.
3. Unbelief. We do not sufficiently understand the character of God nor trust his grace. If we did, we should feel safer with all our guilt in his hands than we are when left to ourselves and to the world. Men fear God because they do not know him.
II THE REMEDIES OF THE FEAR. Manoah"s wife encourages her husband. Though men may be brave before physical danger, women sometimes show more courage in spiritual difficulties. This moral courage is nobler than the brute courage which man shares with the lower animals. It has its source in true excellences of character.
1. Self-possession. Manoah is confused and dismayed by terror beyond the power of reflection; but his wife is calm and collected, and thus able to see indications of mercy in the vision.
2. Reflection on the character of the vision. God has given to us powers of observation, discernment, reasoning. Superstitious terrors more commonly haunt the minds of those people who have neglected to use those powers, while weakly yielding to foolish emotions. Religion to be healthy must be thoughtful. God has given us sufficient indications of his character in the Bible, in Christ, in life, to deliver us from slavish fear, if only we consider and reflect on these. The more we know of God, the less shall we be afraid of him. May not the most fearful learn to reason with Manoah"s wife God had meant harm to us, would he have blessed us as he has done hitherto?" The Christian may go further, and be sure that after the great gift of his Son, God must wish well to us in all lesser things. (Rom_5:10)
3. Faith. We cannot see perfect evidence that God is blessing us in every mystery; but if we know his character we ought to trust his actions, even when they seem most alarming, as they cannot be contrary to his nature.
4. The acceptance of sacrifice. God had accepted Manoah"s sacrifice, therefore he could not regard him with disfavour. He has accepted the sacrifice of Christ, and accordingly our guilt need not make us fear God if we rely on the atonement Christ has effected. A.
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 On v24
Jdg_13:24-25
Samson.
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Samson
The history of Samson is surprising even in an extraordinary age. In several particulars he was the most distinguished of the Hebrew judges. And though never at the head of an army, nor on a throne, nor prime minister to any earthly potentate, it were difficult, perhaps impossible, to name another Hebrew that loved his country with more fervid devotion, or served it with a more hearty good will, or who was a greater terror to its enemies. I know not that there is any biography so completely characteristic or more tragical than his. It is full of stirring incidents and most marvellous achievements. He seems to us like a volcano, continually struggling for an eruption. In him we have all the elements of an epic: love, adventure, heroism, tragedy. Nor am I aware that any Bible character has lent to modern literature a greater amount of metaphor and comparison than the story of Samson. The Samson Agonistes of Milton has been pronounced by the highest authority to be one of the noblest dramas in the English language. It reminds us of the mystic touches and shadowy grandeur of Rembrandt, while Rembrandt himself and Rubens, Guido, David, and Martin are indebted to this heroic judge for several of their immortal pieces. I am aware that some look upon Samson merely as a strong man. They do not consider that the moving of the Spirit of Jehovah gave extraordinary strength to Samson for special purposes. His peculiarities are not remarkable, because of anything that we perceive foreign to fallen humanity in the kind or composition of his passions and besetting sins, but in the fierceness and greatness of their strength. Ordinary men now have the same besetting sins--passions of the same character, but they are diminutive in comparison with him, and are without his supernatural strength. It must be confessed in the outset that Samsons spiritual history is very skeleton-like. We have only a few time-worn fragments out of which to construct his inner man. Now and then, and sometimes after long and dreary intervals, and from out of heavy clouds and thick darkness, we catch a few rays of hope, and rejoice in some signs of a reviving conscience and of the presence of Gods Spirit. His character is indeed dark and almost inexplicable. By none of the judges of Israel did God work so many miracles, and yet by none were so many faults committed. As an old writer has said, he must be looked upon as rather a rough believer. I like not to dwell on Samson as a type of Christ. We must at least guard against removing him so far from us by reason of his uniqueness of character as to forget that he was a man of like passions with ourselves. We must carefully discriminate in his life between what God moved him to do and what his sinful passions moved him to. The Lord raised up this heroic Israelite for us. He threw into him a miraculous composition of strength and energy of passion, and called them forth in such a way as to make him our teacher. And besides being a hero, he was a believer. God raised him up for our learning, and made him, as it were, a mirror or molten looking-glass, in which we may see some of our own leading features truthfully portrayed, only on an enlarged scale. (W. A. Scott, D. D.)
The place of Samson in Jewish history
1. Two things stand out in the narrative of Samsons career, as compared with the history of at least the majority of the other judges.
(1) The other judges fight Gods battles with the people at their backs. They simply give aid and point to a sense of rising strength, of impatience of subjection, of reviving national pride and religious zeal in the Hebrew people. Samson, on the contrary, stands utterly alone, fights his battle single-handed, is supported by no enthusiasm for the national cause, and not even by common loyalty on the part of his own comrades.
(2) The other judges are chosen to their office as mature men, but Samson is set apart to his career as an unborn child. From his very infancy the sense of his vocation takes possession of him; as child and boy and youth it is making and moulding him, and preparing him for what he is to be. The explanation of these two characteristic features of his history, which distinguish it from that of the other judges, lies in this, that Samsons lot in life fell upon a period of utter national demoralisation. Israel had elapsed into subjection to the despised, uncircumcised Philistines. All national spirit was dying out, and the prestige of Jehovah was giving way before the prestige of Dagon. Now the only hope for the redemption of a society that has fallen into a condition of such lassitude, mental and moral, lies in the creation of a fresh and powerful personality.
2. How, humanly speaking, was Samson prepared for his work?
(1) To begin with, God made a cradle and a home for him. Samsons mother was a woman with a great soul and a large heart, to whom God was a reality; a woman who could not indeed fight Gods battles and deliver Gods people, but who lived with the upper storeys of her being in the unseen, and was possessed with a tremendous longing that there should be deliverance for Israel, that something heroic should appear in history, and that God should vindicate His might and grandeur above the heathen gods. Samson was born to a mother that longed for a boy, not that he might rise to comfort and ease, but that he might be lofty and heroic, and fight and, if need be, die for God and Gods kingdom. To her son she transmits her hope, faith, and enthusiasm.
(2) From a little child Samson felt something mysterious stirring in his soul, ay, and in his physical nature. Samson needed extraordinary gifts for extraordinary work. He had, single-handed, by his own solitary prowess, to cow the Philistines and reanimate the courage of the Hebrews.
Two things were needful for him:
(1) extraordinary strength,
(2) inextinguishable joyousness.
To hold his own amid the abject depression of the people round about him it was essential that he should be possessed of exuberant mirth and jollity. It is the men that do the most serious and earnest work that can play and romp and laugh with their children. That is not the noisy laughter of the fool.
(3) Once again; it may be that asceticism is demanded for our age, just as Nazaritism was for Samsons. But that, remember, is the bad remedy of a still worse evil. Jesus Christ was no ascetic, else His enemies would not have published, as the likeliest scandal about Him, that He was a wine-bibber. (Professor W. G. Elmslie.)
Samson: inferior influences over large minds
1. The Book of Judges is full of expressions of singular beauty. The springs of human action are bared and revealed to view with wonderful power.
2. Samson was inspired and sent forth with a heavenly mission. Yet second motive was the frequent spring of his actions.
3. There is a vigour, width, and absence of detail or accurate plan about his proceedings which stamp him still more as a man of genius and bold conception.
4. But there is a further remarkable feature in Samsons case. He became the slave of his wife. The same mind around which a mother wound the soft coils of maternal and home influences a wife bound round with the adamantine chains of female plot and management.
5. But we have to account for this and see its force.
(1) In ordinary terms Samson was a man of genius. Genius is a more direct gift from God than the ordinary power of man. It is a species of inspiration. It sees the means of deliverance from an evil without having to wade through the tortuous windings of the labyrinth of hard-worked, plans and schemes.
(2) The man of genius is left with the simplicity of a child from never having commenced his hard task in the school of experience and difficulty. He leans with the trust of infancy on the natural stays and supports of life. Men of genius will be subject to the tyranny as well as consolations of inferior influences; and will often become the slaves and victims of female narrowness and punctilio. Their dependence on natural affections is accounted for by the same cause which accounts for their sometimes unaccountably sinking under the extravagant exercise of that influence. Not having had the need to manage others by elaborate plans, they are duped by overmanagement, and not having been called on to work out schemes, they fall the ready and easy victims to those devised by others.
6. We are often startled by inconsistencies in Samsons history. They may be accounted for by the same reason--genius. The man of genius is not therefore of necessity a man of personal holiness. The glass tube may be the medium of streams of water, yet not one drop will imbue the substance forming the channel that conveys the fertilising drops from one spot to another. The eternal truth which a man speaks, the holiness he may bear witness to, the warnings he may proclaim, may all be declared with the utmost efficiency, and yet not influence him who is the medium. (E. Monro, M. A.)
The Spirit of the Lord began to move him at times.
Man under the influence of the Divine Spirit
Our knowledge of that mysterious power called the Spirit has been assisted by the well-known comparison of it with the wind, whose effects we may see, but whose rise and courses we cannot trace. The wind bloweth where it listeth, etc. There will, therefore, be in human life occurrences that we can only refer to this source, which will defy scientific rules and be beyond calculation. But though we may not search out the way of the Spirit, we may inquire when His motions are most generally first felt. Is there any limit of age at which His visits begin or end? Are we to wait till riper years, when knowledge is matured and the passions subdued to reason, before we can entertain them, or may we expect this power of God to approach us early, and move us almost as soon as the age of consciousness begins? So much more receptive is the earlier part of a mans life that I have heard experienced preachers allege that no conversions take place after twenty-five; but while objecting to such a limit, or indeed any limit, I would maintain that in the young rather than in the old there is the best hope of feeling this power and becoming obedient to it. We may take Samsons life as evidence of what a man can dare and do under the influence of the Spirit. His strength was not his own, it was hung in his hair, in the seven mysterious locks in his head, which would be to him of sacramental character, outward signs of an invisible gift. The Spirit really in him accomplished his feats. When the lion roared against him, it was the Spirit of the Lord that came mightily upon him; when he finds himself among his enemies bound with two new cords, at their shout the Spirit of the Lord again came mightily upon him, and he burst the cords which became as flax which was burnt in the fire, and on this occasion he slew a thousand men. The view I take, then, of Samsons life is, that it was a witness to Gods Spirit from the beginning to the end. We should lose much of the teaching of it if we believed that such a career is altogether out of date. I do not mean, of course, that the same feats of strength will be witnessed again, but I assert that heroic feats of physical courage will be done, greater feats, too, of moral courage; and some such it will be good to put before you for imitation. In every generation they are to be found, and in our own not less than others. And for such an illustration in our own day one naturally turns to our latest modern hero, Gordon, whose life is almost as strange and eventful as that of any of the heroes of Hebrew history, and none the less inspired. He himself traced his superhuman faith and energy to this source, to God working in him, enabling him to attempt any venture in His service and cheerfully to die for Him. What a victory is scored to faith, for however eccentric his conduct may be thought, plainly he has demonstrated that there are unseen powers that sway a mans heart much more forcibly than any motives of the world. Such men almost equal Samson in the apparent inadequacy of their equipment and neglect of means. But no doubt they fortify themselves with the argument that God loves to use trivial means to effect great ends--a small pebble in Davids hand to bring down a giant, an ox-goad in Shamgars hand to work a national deliverance, a stone, rough from the mountains, to overthrow Nebuchadnezzars Colossus; and, thus encouraged, without scientific weapons, such as our theological armouries supply, they have gone forth strong in faith alone. I am led on to commend as a priceless possession the gift of an independent spirit in thinking and acting, such as the Judge in Israel always displayed among his fellow-men. For this is a servile age in which we live--albeit declared to be one of liberty and progress. Yet tending, as everything does, to democracy and equality, few men have the courage of their opinions, few that are not ready to make a surrender of their intelligence and conscience at the bidding of others. Where are the strong men who will act independently according to really patriotic or godly motives, and not put up their principles to a bidding? Who now in England is valiant for the truth? Who is upholding it before the people? Hitherto the grander part of Samsons character has occupied us, but there was a weak side when the strong man was brought low through a temptation that has cast down many strong men. The prison house, with the fallen hero, deprived of sight, shorn of his noble locks, grinding as a slave, the scoff of the enemies of God, is an obvious allegory that hardly needs an interpretation, for it is alas! a picture of every days experience when a spiritual man yields to those lusts which war within him, and enslave him if they prevail against him. (C. E. Searle, M. A.)
Samson, the Judge
It was a dark time with Israel when the boon of the future Danite judge was vouchsafed to the prayers of the long barren mother. It seems not unlikely that this may have been a part of that evil time when the ark of God itself fell into the hands of the hosts of Philistia. But there was a dawning of the coming day, and from this utter subjection God was about ere long to deliver His people. Samson was to be a first instrument in this work--he was to begin to deliver Israel out of the hands of the Philistines (Jdg_13:5). To enable him to fulfil this peculiar ministry, the possession of extraordinary physical strength, accompanied by an unequalled daring, were the special gifts bestowed upon him. These began early to manifest themselves. From the first they are traced back in the sacred record to the working of that exceptional influence which rested upon him as a Nazarite unto God. In spite of actions which seem at a first glance to us Christians irreconcilable with such a spiritual relation, the occurrence of his name under the dictation of the Spirit in the catalogue of worthies who through faith subdued kingdoms, stopped the mouths of lions, escaped the edge of the sword, waxed valiant in fight, and turned to flight the armies of aliens (Heb_11:32-34), establishes beyond a doubt the fact that he was essentially a faithful man. As we look closer, we may see that passing signs of such an inward vitality break forth from time to time along the ruder outlines of his half-barbarous course. Surely there is written large upon the grave of the Nazarite judge, Grieve not the Holy Spirit of God. There are those in whom, in spite of remaining infirmities, there is a manifest indwelling and inworking of God the Holy Ghost--men whose lives are rich with the golden fruit of His inward life. Their life, without a word spoken, has an untold influence upon others. Be they young or old, they are Gods witnesses, Gods workmen. Far outside these is another circle. These are men of whom it is not possible to doubt that the Spirit of God has begun to move them at times. There are plain marks of a hard struggle going on within them; more or less they are conscious of it themselves. The good they would they do not, the evil they would not that they too often do. Perhaps their youth is stained with something of the waywardness, the sensuality, and disorder which marked that of the Nazarite Samson; and yet there is another Spirit striving within them. What a strife it is! with what risks, with what issues! The master temptation of one may be to yield the Nazarite locks of the purity of a Christian soul to the Philistine razor of sensual appetite; to another it may be to surrender to the fair speeches, or perhaps the taunts, of some intellectual Delilah, the faith which grew up early in his heart; his simple trust in Gods Word, in creeds, in prayers, in Christ Incarnate. Trust to me, the tempter whispers, this secret of thy strength, and I will let thee rest at peace and enjoy thy life in victorious possession of all that thy mind lusteth after. It is the old promise, broken as of old. Beyond that yielding what is there for him but mockery and chains, eyelessness and death? And yet, once again, another class is visible. There are those who, though the Nazarite life is theirs, show to the keenest searching of the longing eye no token of any moving by the blessed Spirit. In some it is as if there had never been so much as a first awakening of the Spirits life. In others there is that which we can scarcely doubt is indeed present, active, conscious resistance to the Holy One. This is the darkest, dreariest, most terrible apparition which this world can show. Here, then, are our conclusions.
1. Let us use, simply and earnestly, our present opportunities, such as daily prayer. Let us regularly practise it, in spite of any difficulties. Let us watch over ourselves in little things even more carefully than in those which seem great.
2. Let us guard against all that grieves Him.
3. Let us each one seek from Him a thorough conversion. In this thoroughness is everything--is the giving the heart up to God, is the subduing the life to His law, is all the peace of regulated passions, all the brightness of a purified imagination. (Bp. S. Wilberforce.)
Samson
Of Samson it may be said that he stands alone in the whole round of Scripture characters. The gift of supernatural bodily strength was bestowed on no other of Gods servants. In this respect he is interesting, as furnishing one of the many varieties of form in which God, who spoke to the fathers at sundry times and in divers manners, sought to impress upon them the great lessons of His will. Like Jonah, Samson was a sign to Israel. His life was a sort of parable, exhibiting in a strange but striking form what would have been their experience if they had been faithful. Like the nation of Israel, Samson was consecrated to God. The remarkable thing in his experience was, that while he continued faithful to his consecration he enjoyed such wonderful bodily strength, but the moment that the Nazarite law was broken, he became weak as other men. The nation was taught, symbolically, what wonderful strength would be theirs if they should be faithful to their covenant. On the other hand, the life of Samson set forth with equal clearness, what would be the consequences to Israel of their neglecting their consecration or treating lightly its marks and tokens. There was, however, a third point in which Samson was a type for Israel. Great though the judgment was that punished his neglect, he was not quite abandoned in his captivity. The hair of his head began to grow. The outward tokens of his consecration began to reappear. It was thus indicated to Israel that if, in the midst of judgment and tribulation, they should bethink them of the covenant God and seek to return to Him, He would in mercy return to them, and grant them some tokens of His former blessing. In these respects the career of Samson was peculiar. In addition to this, we are perhaps to view him, in common with the other judges, as typically setting forth the great Deliverer--the Lion of the tribe of Judah. In one respect Samson was quite specially a type of Christ. He was the first of the Hebrew worthies who deliberately gave his life for his country. Many risked their lives, but he actually, and on purpose, gave his, that his country might reap the benefit. Only here, too, we must remark an obvious difference. Both achieved salvation by dying, but in very different ways. Samson saved in spite of his death, Jesus by His death. Let us now glance at the salient points of his career. In his early training he presented a great contrast to Jephthah. In a very special sense he was a gift of God to his family and his nation; and the gift was made in a very solemn manner, and under the express condition that he was to be trained to live not for himself or for his family, but for God, to whom he was consecrated from his mothers womb. And no doubt he was brought up with the strictest regard to the rules of the Nazarites. Yet we may see, what was probably very common in these cases, that while he was rigidly attentive to the external rules, he failed to carry out, in some very essential respects, the spirit of the transaction. In heart he was not so consecrated as in outward habit. The self-pleasing spirit, against which the vow of the Nazarite was designed to bear, appeared very conspicuously in his choice of a wife. Get her for me, he said to his father, for she pleaseth me. The thought of her nation, of her connections, of her religion, was overborne by the one consideration, she pleaseth me. This does not look like one trained in all things to follow the will of God, and to keep the sensual part of his nature in strictest subjection to the spiritual. True, it is said, the thing was of the Lord ; but this does not imply that it carried His approval. It entered as an element into Gods providential plans, and was of the Lord only in the sense in which God makes the devices of men to work out the counsel of His sovereign will. Yielding at the outset of his life, and in a most vital manner, to an impulse which should have met with firm resistance, Samson became the husband of this Philistine stranger. But it was not long ere he found out his lamentable error. The shallow qualities that had taken his fancy only covered a faithless heart; she abused his confidence and proved a traitor. And after he had had experience of her treachery he did not cast her off but after a time sought her company, and it was only when he learned that she had been given to another, that he dashed into a wild scheme of revenge--catching the two hundred foxes, and setting fire to the growing corn. Whatever we may say of this proceeding, it showed unmistakably a very fearless spirit. The neighbouring tribe of Judah was horrified at the thought of the exasperation the Philistines would feel and the retribution they would inflict, and meanly sought to surrender Samson into their hands. Then came Samsons greatest achievement, well fitted to cow the Philistines if they should be thinking of reprisals--the slaughter of the thousand men with the jaw-bone of an ass. Like one inspired, Samson moved alone against a whole nation, strong in the conviction that God was with him, and that in serving Him there could be no ground for fear. But the old weakness returned again. The lust of the flesh was the unguarded avenue to Samsons heart, and despite previous warnings, the foe once more found entrance here. It is a lust that when it has gained force has a peculiar tendency to blind and fascinate, and urge a man onwards, though ruin stares him in the face. Other lusts, as covetousness or ambition, or the thirst of gold, are for the most part susceptible of control; but let a sensual lust once prevail, control by human means becomes impossible. It dashes on like a scared horse, and neither bridle, nor cries, nor efforts of any kind, can avail to arrest its course. So it proved in the case of Samson. He seemed to rush into the very jaws of destruction. How sad to see a grand nature drawn to destruction by so coarse a bait!--to see a wonderful Divine gift fallen into the hands of the enemy, only to be made their sport. Sad and lamentable fall it was! Not merely a great hero reduced to a slave, not merely one who had rejoiced in his strength afflicted by blindness, the very symbol of weakness, but the champion of his nation prostrate, the champion of his nations faith in the dust! It would seem that his affliction was useful to Samson in the highest sense. With the growth of his hair, the higher principles that came from above grew and strengthened in him too. He remembered the destiny for which he had been designed, but which appeared to have been defeated. He was humbled at the thought of the triumph of the uncircumcised, a triumph in which the honour of God was concerned, for the Philistines were praising their god and saying, Our god hath delivered our enemy into our hands. Oh, if he could yet but fulfil his destiny! It was to vindicate the God of his fathers, to save the honour of his people, and to secure to coming generations the freedom and happiness which he himself could never know, that he laid himself on the altar and died a miserable death. Thus it appears that Samson was worthy of place among those who, forgetful of self, gave themselves for the deliverance of their country. Let the young be induced to aim at steady, uniform, consistent service. It is awful work when the servants of God get entangled in the toils of the tempter. It is humbling to have but a blotted and mutilated service to render to God. Happy they who are enabled to present the offering of a pure life, a childhood succeeded by a noble youth, and youth by a consistent manhood, and manhood by a mellow and fragrant old age. These are they which follow the Lamb whithersoever He goeth.
Root, and stem, and blossom undefiled.
Samson shows us with painful clearness what havoc and misery may flow from a single form of sinful indulgence, from one root of bitterness left in the soil. (W. G. Blaikie, D. D.)
Samsons gift
I. Here was a man of surpassing physical strength. His distinction was, that in splendour of muscle and sinew none could approach him, and hence his popularity and the high position he acquired. In a later age and a more advanced state of society it would not have enthroned him thus. But these are the earliest masters, these are the primitive heroes, the men who can do great things with their limbs. Afterwards, the dominion is taken from them and given to the largest brains. Now, Samson was simply mighty in muscle and sinew. Unlike most of the other judges he does not appear to have possessed the slightest military genius or enterprise, nor any power of combining his countrymen in opposition to their enemies, or inspiring them with spirit and desire to fight for liberty. There was no generalship in him, and no gift for leading. He had but massive, magnificent limbs, and went in, straightway, for applying them to the help of Israel without caring or aiming to be more and other than heaven had qualified him to be. Is it not a grand thing always to perceive the line along which we can minister, and to be willing to pursue it, and able to keep to it, however narrow or relatively inferior it may be. Not a few would be more successful and more useful than they are were they but more bravely content to be themselves--did they but accept more unreservedly the talent committed to them, and study more simply and independently to be faithful to it. Samsons gift was not much, was not of the highest kind. It was far below that of other judges in Israel, nor did it produce any great results. Is it not possible that the reported mighty deeds of the redoubtable Nazarite of Dan had something to do in moving Hannah to set apart her boy, the boy for whom she had prayed, to be a Nazarite from his birth? Samson may have contributed to give to Israel the greater Samuel. I, too, he had stirred the woman in Mount Ephraim to say to herself--I too, would fain have a son devoted to work wonders in the cause of Gods people; let me make sacred for the purpose this new-born babe of mine! and out of that came, not a mere repetition of the same wonder-working strength, but something infinitely superior--even the wisest, noblest, and most powerful judge the land had ever seen. And so, often, they who are doing faithfully, in quite a small way, on quite a small scale, may be secretly conducive to the awakening and inspiring of grander actors than themselves. There are those who, with their rough and crude performances, with their honest yet blundering attempts, with their dim guesses and half-discoveries, do prepare the way, and furnish the clue for subsequent splendid successes on the part of some who come after them.
II. But observe what Samsons countrymen thought of his amazing physical strength, and how it impressed and affected them. They ascribed it to the Spirit of the Lord: The Spirit of the Lord came upon him. That was how they looked at it. Their mountains were to them more than mountains, they were the mountains of the Lord, and the might of their mighty men was the might of the Lord. It is worth cherishing, this old Hebrew sense of the sacredness of things; it helps to make the world a grander place, and to enhance and elevate ones enjoyment of all skills and powers displayed by men. Samsons chief value lay, perhaps, after all, in the one inspiring thought which his prowess awakened--the thought that God was there; for it is a blessed thing to be the means of starting in any sluggish, despondent, or earth-bound human breast some inspiring thought. Good work it is, and great, to be the instrument of putting another, for a while, into a better and holier frame, of leading him to be more tender, more patient, more finely sympathetic, or more believing in the Divine government of things, and in the reality of the kingdom of God. (S. A. Tipple.)
Samson
All Scripture is given by inspiration of God, and is profitable for doctrine, reproof, correction, and instruction in righteousness. Especially God teaches us by recording lives of men and women like ourselves, and leaving them there with their lessons staring us in the face.
I. Consider, then, how low Gods people had fallen through their unfaithfulness to Him, and their many departures, though they had only been a short time ago brought into a land flowing with milk and honey. Ammon, Midian, and Moab had all conquered them in turn. Now it was the Philistines, with a little country bordering on the sea coast, and with five chief cities, and yet they oppressed Gods people! They would not let them have any weapons, and their very ploughs had to be sharpened at a Philistine forge. They constantly made raids upon them. It was a sore humiliation when Germany marched right up to Paris, dictated terms to the conquered in their own great Palace at Versailles, and made them pay heavily before they would go home. But suppose it had been Belgium! And yet Philistia answered somewhat to that: so low and weak do men become when they depart from the living God. But then it was that the Lord in wrath remembered mercy, and sent them Samson, a mighty deliverer. Deborah and Barak had delivered them before. Gideon and Jephthah had kept up the bright succession, and now Samson entered into it, and for a long time made the Philistines tremble. Never were such wonders known as he wrought, and the oppressions of the Philistines soon came to an end. O sunny, strong, stout-hearted Samson, how much good you might have done if you could have ruled yourself as well as conquering your foes! But there he failed, and so all was a failure. He was a Nazarite, and so never took any wine, according to the Nazarite vow, and yet he was completely overcome by the lusts of the flesh. It was not in vain that the net had been spread in the sight of the bird. He had seen the wicked Delilah and the savage Philistines spreading it together, and had been taken in it just the same. The same razor that cut his hair, the sign of his strength, could have cut his throat at any time. But for a few months he lingered on in penitence and prayer, whilst his hair grew once more--the sign, though not the source, of his strength. And then came a great day in Gaza, when they gathered to glorify their god Dagon in thousands. So with one tremendous effort of his new-found strength down came the columns, and down came the temple, and down came the people, and the dead which he slew at his death were more than they which he slew in his life. So when they thought themselves most secure their sport was turned to woe, and in an hour when they looked not for it their destruction came,
II. But now let us look at some of the lessons which this remarkable story is designed to teach.
1. And the obvious one on the face of the whole narrative is the poor figure that mere physical strength cuts. There are three sorts of strength--physical, intellectual, and spiritual--and the greatest of these is spiritual. If this be lacking, the other two are of little use. Later on, Solomon was an example of how mental power is of little worth without true godliness. Samson is an example of great strength of body, but he becomes the fool and the plaything of wicked women. There is a great deal of attention paid to physical strength to-day, but it is a poor thing at the best. Bodily exercise profiteth little, but godliness is profitable unto all things. We may have very strong muscles and very weak resolutions, and when the greatest strength is secured it is very inferior to that of the gorilla. God only began to deliver Israel in Samsons day, it is significantly said. The real and effective deliverance came later on, when Samuel, the wise and the good, judged Israel for a long time, and David carried on his moral and spiritual reformation.
2. But, further, let us never rely on certain moralities if we are failing in obedience to God. Samson was not devoid of all spiritual strength. He was a Nazarite from his birth, and the vow of the Nazarite, of which he is the first example, included abstinence from wine and all similar drinks. There is a false sympathy as well as a true, and its influence is to misinterpret and condone evil. So we are perpetually told by a certain class of writers that Charles I. may have been a great public sinner, but he had excellent private virtues. He may have been, as declared in his sentence, a tyrant, a traitor, a murderer, and a public enemy, but he was a good husband and a good father. He broke his coronation oath a hundred times, but then he always kept his marriage vow. He was an awful tyrant, but he took his little son on his knee and kissed him. He was a dreadful liar, but he went to the prayers in his chapel sometimes at six in the morning. So, well may Lord Macaulay exclaim, If in the most important things we find him to have been selfish, cruel, and deceitful, we will take the liberty to call him a bad man, in spite of all his temperance at table and all his regularity at chapel.
3. Let us remember that the badge of our consecration is largely the pledge of our strength.
4. Yea, let the very Dagon worshippers teach us some such lesson. When Samson was caught, like some wild beast, they all gathered together to do honour to their fish-god Dagon. It was nothing to do with Dagon, but instead of honouring Delilah and the lords of the Philistines who had enticed her, they had a great assembly to do honour to their god. They said, when they saw Samson, Our god hath delivered into our hands our enemy, and the destroyer of our country, which slew many of us. There was not quite enough of this in Samson, even when he had his strength. When he slew his thousand Philistines it was, I have done it. Yes, we may often learn from those that have not our light. The Mohammedans believe many a lie and strong delusion, but this is what Mr. Wilson says of them in Uganda and the Egyptian Soudan: These Arabs are most regular in performing their devotions, even on the march. I noticed frequently sand on their foreheads, chins, and noses, from their prostrations during prayers. The sand is never wiped off, as it is considered a mark of honour on a believers face. Oh, let us keep before us the true mercies and blessings of the true God, and pay our vows unto the Most High! (W. J. Heaton.)
From weakness to strength
That child was a dedicated child. Could any parent have a child, and not dedicate it? Could that parent be a Christian? Deal with that little child not as a plaything, but as a holy thing given you of God, and which you have given back to Him. Remember it, my children! You are Gods child. Your body, your mind, and your soul belong to God. Remember it in your play, in your studies, when you get up in the morning. This child was still a growing child, when the Spirit of the Lord began to move him at times. God takes the initiative with us in everything; and there is no age so tender, and no thought or feeling so simple, but the Holy Spirit may be there. Is there a boy or a girl who could not say that they have thoughts, whispers, little inward voices, drawings of heart, which they have felt and knew to be of God? You will observe that the moving of the Spirit is placed immediately after and the Lord blessed him. The moving is the blessing. We should do well if we always looked at a good thought when it comes and say, This is God blessing me. This thought is a benediction. You may notice that the moving was not only dated as to time, but dated as respects the exact place. So important a moving is, in Gods sight. The Spirit of the Lord began to move him at times in the camp of Dan between Zorah and Eshtaol. How precise! If we could see that register in heaven, we should find them all there in distinct order--the exact when, and the exact where, the Holy Spirit comes to us. It would be a solemn thing to confront that register. Have you kept any account? We often try; but the number wilt outstretch all our arithmetic! Doubtless it was strength which the moving of the Spirit gave to the young Samson. Strength is a special gift of the Holy Ghost. His operations are always strengthening. It is what we all, in our great weakness, particularly want; and therefore He particularly supplies. For we have to deal with very strong things--a strong will; a strong besetting sin; a strong tide of evil in us and about us; a strong invisible foe! We have to be very thankful that He who said, Be strong! has placed it among the offices of the Holy Ghost to stablish, strengthen, settle us. (J. Vaughan, M. A.)
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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 On v24 Jdg_13:24-25; Jdg_14:1-20
SAMSON PLUNGING INTO LIFE
Jdg_13:24-25; Jdg_14:1-20
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Or all who move before us in the Book of Judges Samson is preeminently the popular hero. In rude giant strength and wild daring he stands alone against the enemies of Israel, contemptuous of their power and their plots. It is just such a man who catches the public eye and lives in the traditions of a country. Most Hebrews of the time minded piety and culture as little as did the Norsemen when they first professed Christianity. Both races liked manliness and feats of daring and could pardon much to one who flung his enemies and theirs to the ground with god-like strength of arm, and in the narrative of Samsons exploits we trace this note of popular estimation. He is a singular hero of faith, quite akin to those half-converted, half-savage chiefs of the north who thought the best they could do for God was to kill His enemies and bound themselves by fierce oaths in the name of Christ to hack and slaughter. For the separateness from others, the isolation which marked Samsons whole career the reasons are evident. His vow of Nazaritism, for one thing, kept him apart. Others were their own men, he was Jehovahs. His radiant health and uncommon physical energy even in boyhood were to himself and others the sign of a divine blessing which maintained his sense of consecration. While he looked on at the riot and drunkenness of the feasts of his people he felt a growing revulsion, nor was he pleased with other indications of their temper. The frequent raids of Philistines from their walled cities by the coast struck terror far and wide-up the valleys of Dan into the heart of Judah and Ephraim. Samson ashe grew up marked the supineness of his people with wonder and disgust. If he did anything for them it was not because he honoured them but in fulfilment of his destiny. At the same time we must note that the hero, though a man of wit, was not wise. He did the most injudicious things. He had nothing in him of the diplomatist, not much of the leader of men. It was only now and again when the mood took him that he cared to exert himself. So he went his own way an admired hero, a lonely giant among smaller beings. Worst of all he was an easy prey to some kinds of temptation. Restrained on one side, he gave himself license on others; his strength was always undisciplined, and early in his career we can almost predict how it will end. He ventures into one snare after another. The time is sure to come when he will fall into a pit out of which there is no way of escape.
Of the early life of the great Danite judge there is no record save that he grew and the Lord blessed him. The parents whose home on the hillside he filled with boisterous glee must have looked on the lad with something like awe-so different was he from others, so great were the hopes based on his future. Doubtless they did their best for him. The consecration of his life to God they deeply impressed on his mind and taught him as well as they could the worship of the Unseen Jehovah in the sacrifice of lamb or kid at the altar, in prayers for protection and prosperity. But nothing is said of instruction in the righteousness, the purity, the mercifulness which the law of God required. Manoah and his wife seem to have made the mistake of thinking that outside the vow moral education and discipline would come naturally, so far as they were needed. There was great strictness on certain points and elsewhere such laxity that he must have soon become wilful and headstrong and somewhat of a terror to the father and mother. Lads of his own age would of course adore him; as their leader in every bold pastime he would command their deference and loyalty, and many a wild thing was done, we can fancy, at which the people of the valley laughed uneasily or shook their heads in dismay. He who afterwards tied the jackals tails together and set fire brands between each pair to burn the Philistines corn must have served an apprenticeship to that kind of savage sport. Hebrew or alien for miles round who roused the anger of Samson would soon learn how dangerous it was to provoke him. Yet a dash of generosity always took the edge from fiery temper and rash revenge, and the people of Dan, for their part, would allow much to one who was expected to bring deliverance to Israel. The wild and dangerous youth was the only champion they could see.
But even before manhood Samson had times of deeper feeling than people in general would have looked for. Boisterous, hot-blooded, impetuous natures grievously wanting in decorum and sagacity are not always superficial; and there were occasions when the Spirit of the Lord began to move Samson. He felt the purpose of his vow, saw the serious work to which his destiny was urging him, looked down on the plain of the Philistines with a kindling eye, spoke in strains that even rose to prophetic intensity. At Mahaneh-Dan, the camp of Dan, where the more resolute spirits of the tribe came together for military exercise or to repel some raid of the enemy, Samson began to speak of his purpose and to make schemes for Israels liberation. Into these the fiery vehemence of the young man flowed, and the enthusiasm of his nature bore others along. Can we be wrong in supposing that in various ways, by plans often ill-considered, he sought to harass the Philistines, and that failure as a leader in these left him somewhat discredited? Samson was just of that sanguine venturesome disposition which makes light of difficulties and is always courting defeat. It was easy for him with his immense bodily strength to break through where other men were entrapped. A frequent result of the frays into which he hurried must have been, we imagine, to make his own friends doubt him rather than to injure the enemy. At all events he became no commander like Gideon or Jephthah, and the men of Judah, if not of Dan, while they acknowledged his calling and his power, began to think of him as a dangerous champion.
So far we have the merest hints by which to go, but the narrative becomes more detailed when it approaches the time of Samsons marriage. A strange union it is for a hero of Israel. What made him think of going down among the Philistines for a wife? How can the sacred writer say that the thing was of the Lord? Let us try to understand the circumstances. Between the people of Zorah and the villagers of Timnah a few miles down the valley on the other side who, though Philistines, were presumably not of the fighting sort, there was a kind of enforced neighbourliness. They could not have lived at all unless they had been content, Philistines for their part, Hebrews for theirs, to let the general enmity sleep. Samson by observing certain precautions and keeping his Hebrew tongue quiet was safe enough in Timnah, an object of fear rather than himself in danger. At the same time there may have been a touch of bravado in his rambles to the Philistine settlement, and the young woman of whom he caught a passing glance, perhaps at the spring, had very likely all the more charm for him that she was of the strong hostile race. History as well as fiction supplies instances in which this fascination does its work, family feuds, oppositions of caste and religion directing the eye and the fancy instead of repelling. In his sudden wilful way Samson resolved, and his mind once made up no one in Zorah could induce him to alter it. "The thing was of the Lord; for he sought an occasion against the Philistines." Perhaps Samson thought the woman would be denied to him, a straight way to a quarrel. But more probably it is the outcome of the whole pitiful business that is in the mind of the historian. After the event he traces the hand of Providence.
As we pass with Samson and his parents down to Timnah we cannot but agree with Manoah in his objection, "Is there never a woman among the daughters of thy brethren or among all my people that. thou goest to take a wife of the uncircumcised Philistines?" It was emphatically one of those cases in which liking should not have led. An impetuous man is not to be excused; much less those who claim to be exceedingly rational and yet go against reason because of what they call love-or, worse, apart from love. General rules are with difficulty laid down in matters of this sort, and to deny the right of love would be the worst error of all. So far as our popular writers are concerned, we must allow that they wonderfully balance the claims of "arrangement" and honest affection, declaring strongly for the latter. But yet such a difference as between faith and idolatry, between piety and godlessness, is a barrier that only the blindest folly can overleap when marriage is in view. Daughters of the Philistines may be "most divinely fair," most graceful and plausible; men who worship Moloch or Mammon, or nothing but themselves, may have most persuasive tongues and a large share of this worlds goods. But to mate with these, whatever liking there may be, is an experiment too rash for venturing. In Christian society now, is there not much need to repeat old warnings and revive a sense of peril that seems to have decayed? The conscience of piously bred young people was alive once to the danger and sin of the unequal yoke. In the rush for position and means marriage is being made by both sexes, even in most religious circles, an instrument and opportunity of earthly ambition, and it must be said that foolish romance is less to be feared than this carefulness in which conscience and heart alike submit to the imperious cravings of sheer worldliness. Novels have much to answer for; yet they can make one claim-they have done something for simple humanity. We want more than nature, however. Christian teaching must be heard and the Christian conscience must be rekindled. The hope of the world waits on that devout simplicity of life which exalts spiritual aims and spiritual comradeship and by its beauty shames all meaner choice. In marriage not only should heart go out to heart, but mind to mind and soul to soul; and the spirit of one who knows Christ can never unite with a self worshipper or a servant of Mammon.
Returning to Samsons case, he would possibly have said that he wished an adventurous marriage, that to wed a Danite woman would have in it too little risk, would be too dull, too commonplace a business for him, that he wanted a plunge into new waters. It is in this way, one must believe, many decide the great affair. So far from thinking they put thought away; a liking seizes them and in they leap. Yet in the best considered marriage that can be made is there not quite enough of adventure for any sane man or woman? Always there remain points of character unknown, unsuspected, possibilities of sickness, trouble, privation that fill the future with uncertainty, so far as human vision goes. It is, in truth, a serious undertaking for men and women, and to be entered upon only with the distinct assurance that divine providence clears the way and invites our advance. Yet again we are not to be suspicious of each other, probing every trait and habit to the quick. Marriage is the great example and expression of the trust which it is the glory of men and women to exercise and to deserve, the great symbol on earth of the confidences and unions of immortality. Matter of deep thankfulness it is that so many who begin the married life and end it on a low level, having scarcely a glimpse of the ideal, though they fail of much do not fail of all, but in some patience, some courage and fidelity show that God has not left them to nature and to earth. And happy are they who adventure together on no way of worldly policy or desire but in the pure love and heavenly faith which link their lives forever in binding them to God.
Samson, reasoned with by his parents, waved their objection royally aside and ordered them to aid his design. It was necessary, according to the custom of the country, that they should conduct the negotiations for the marriage, and his wilfulness imposed on them a task that went against their consciences. So they found themselves with the common reward of worshipping parents. They had toiled for him, made much of him, boasted about him no doubt; and now their boy-god turns round and commands them in a thing they cannot believe to be right. They must choose between Jehovah and Samson and they have to give up Jehovah and serve their own lad. So Davids pride in Absalom ended with the rebellion that drove the aged father from Jerusalem and exposed him to the contempt of Israel. It is good for a man to bear the yoke in his youth, the yoke even of parents who are not so wise as they might be and do not command much reverence. The order of family life among us, involving no absolute bondage, is recognised as a wholesome discipline by all who attain to any understanding of life. In Israel, as we know, filial respect and obedience were virtues sacredly commended, and it is one mark of Samsons ill-regulated self-esteeming disposition that he neglected the obvious duty of deference to the judgment of his parents.
On the way to Timnah the young man had an adventure which was to play an important part in his life. Turning aside out of the road he found himself suddenly confronted by a lion which, doubtless as much surprised as he was by the encounter, roared against him. The moment was not without its peril; but Samson was equal to the emergency and springing on the beast "rent it as he would have rent a kid."
The affair however did not seem worth referring to when he joined his parents, and they went on their way. It was as when a man of strong moral principle and force meets a temptation dangerous to the weak, to him an enemy easily overcome. His vigorous truth or honour or chastity makes short work of it. He lays hold of it and in a moment it is torn in pieces. The great talk made about temptations, the ready excuses many find for themselves when they yield, are signs of a feebleness of will which in other ranges of life the same persons would be ashamed to own. It is to be feared that we often encourage moral weakness and unfaithfulness to duty by exaggerating the force of evil influences, Why should it be reckoned a feat to be honest, to be generous, to swear to ones own hurt? Under the dispensation of the Spirit of God, with Christ as our guide and stay, every one of us should act boldly in the encounter with the lions of temptation. Tenderness to the weak is a Christian duty, but there is danger that young and old alike, hearing much of the seductions of sin, little of the ready help of the Almighty, submit easily where they should conquer and reckon on divine forbearance when they ought to expect reproach and contempt. Our generation needs to hear the words of St. Paul: "There hath no temptation taken you but such as man can bear: but God is faithful Who will not suffer you to be tempted above that ye are able." Is there a tremendous pressure constantly urging us towards that which is evil? In our large cities especially is the power of iniquity almost despotic? True enough. Yet men and women should be braced and strengthened by insistence on the other side. In Christian lands at least it is unquestionable that for every enticement to evil there is a stronger allurement to good, that against every argument for immorality ten are set more potent in behalf of virtue, that where sin abounds grace does much more abound. Young persons are indeed tempted; but nothing will be gained by speaking to them or about them as if they were children incapable of decision, of whom it can only be expected that they will fail. By the Spirit of God, indeed, all moral victories are gained; the natural virtue of the best is uncertain and cannot be trusted irk the trying hour, and he only who has a full inward life and earnest Christian purpose is ready for the test. But the Spirit of God is given. His sustaining, purifying, strengthening power is with us. We do not breathe deep, and then we complain that our hearts cease to beat with holy courage and resolve.
At Timnah, where life was perhaps freer than in a Hebrew town, Samson appears to have seen the woman who had caught his fancy; and he now found her, Philistine as she was, quite to his mind. It must have been by a low standard he judged, and many possible topics of conversation must have been carefully avoided. Under the circumstances, indeed, the difficulty of understanding each others language may have been their safety. Certainly one who professed to be a fearer of God, a patriotic Israelite, had to shut his eyes to many facts or thrust them from sight when he determined to wed this daughter of the enemy. But when we choose we can do much in the way of keeping things out of view which we do not wish to see. Persons who are at daggers drawn on fifty points show the greatest possible affability when it is their interest to be at one. Love gets over difficulties and so does policy. Occasions are found when the anxiously orthodox can join in some comfortable compact with the agnostic, and the vehement state churchman with the avowed secularist and revolutionary. And it seems to be only when two are nearly of the same creed, with just some hairsbreadth of divergence on a few articles of belief, that the obstacles to happy union are apt to become insurmountable. Then every word is watched, each tone noted with suspicion. It is not between Hebrew and Philistine but between Ephraim and Judah that alliances are difficult to form. We hope for the time when the long and bitter disputes of Christendom shall be overcome by love of truth and God. Yet first there must be an end to the strange reconcilings and unions which like Samsons marriage often confuse and obstruct the way of Christian people.
There is an interval of some months after the marriage has been arranged and the bridegroom is on his way once more down the valley to Timnah. As he passes the scene of his encounter with the lion he turns aside to see the carcase and finds that bees have made it their home. Vultures and ants have first found it and devoured the flesh, then the sun has thoroughly dried the skin and in the hollow of the ribs the bees have settled. At considerable risk Samson possesses himself of some of the combs and goes on eating the honey, giving a portion also to his father and mother. It is again a type, and this time of the sweetness to be found in the recollection of virtuous energy and overcoming. Not that we are to be always dwelling on our faithfulness even for the purpose of thanking God Who gave us moral strength. But when circumstances recall a trial and victory it is surely matter of proper joy to remember that here we were strong enough to be true, and there to be honest and pure when the odds seemed to be against us. The memories of a good man or good woman are sweeter than the honeycomb, though tempered often by sorrow over the human instruments of evil who had to be struggled with and thrust aside in the sharp conflict with sin and wrong. Very few in youth or middle life seem to think of this joy, which makes beautiful many a worn and aged face on earth and will not be the least element in the felicity of heaven. Too often we bear burdens because we must; we are dragged through trim and distress to comparative quiet; we do not comprehend what is at stake, what we may do and gain, what we are kept from losing; and so the look across our past has none of the glow of triumph, little of the joy of harvest. For mans blessedness is not to be separated from personal striving. In fidelity he must sow that he may reap in strength, in courage that he may reap in gladness. He is made not for mere success, not for mere safety, but for overcoming.
We are not finished with the lion; he next appears covertly, in a riddle. Samson has shown himself a strong man; now we hear him speak and he proves a wit. It is the wedding festival, and thirty young men have been gathered-to honour the bridegroom, shall we say?-or to watch him? Perhaps from the first there has been suspicion in the Philistine mind, and it seems necessary to have as many as thirty to one in order to overawe Samson. In the course of the feast there might be quarrels, and without a strong guard on the Hebrew youth Timnah might be in danger. As the days went by the company fell to proposing riddles and Samson, probably annoyed by the Philistines who watched every movement, gave them his, on terms quite fair, yet leaving more than a loophole for discontent and strife. In the conditions we see the man perfectly self-reliant, full of easy superiority, courting danger and defying envy. The thirty may win-if they can. In that case he knows how he will pay the forfeit. "Put forth thy riddle," they said, "that we may hear it"; and the strong mellow Hebrew voice chanted the puzzling verse:
"Out of the eater came forth meat
Out of the strong came forth sweetness."
Now in itself this is simply a curiosity of old-world table talk. It is preserved here mainly because of its bearing on following events; and certainly the statement which has been made that it contained a gospel for the Philistines is one we cannot endorse. Yet like many witty sayings the riddle has a range of meaning far wider than Samson intended. Adverse influences conquered, temptation mastered, difficulties overcome, the struggle of faithfulness will supply us not only with happy recollections but also with arguments against infidelity, with questions that confound the unbeliever. One who can glory in tribulations that have brought experience and hope, in bonds and imprisonments that have issued in a keener sense of liberty, who having nothing yet possesses all things-such a man questioning the denier of divine providence cannot be answered. Invigoration has come out of that which threatened life and joy out of that which made for sorrow. The man who is in covenant with God is helped by nature; its forces serve him; he is fed with honey from the rock and with the finest of the wheat. When out of the mire of trouble and the deep waters of despondency he comes forth braver, more hopeful, strongly confident in the love of God, sure of the eternal foundation of life, what can be said in denial of the power that has filled him with strength and peace? Here is an argument that can be used by every Christian, and ought to be in every Christians hand. Out of his personal experience each should be able to state problems and put inquiries unanswerable by unbelief. For unless there is a living God Whose favour is life, Whose fellowship inspires and ennobles the soul, the strength which has come through weakness, the hope that sprang up in the depth of sorrow cannot be accounted for. There are natural sequences in which no mystery lies. When one who has been defamed and injured turns on his enemy and pursues him in revenge, when one who has been defeated sinks back in languor and waits in pitiful inaction for death, these are results easily traced to their cause. But the man of faith bears witness to sequences of a different kind. His fellows have persecuted him, and he cares for them still. Death has bereaved him, and he can smile in its face. Afflictions have been multiplied and he glories in them. The darkness has fallen and he rejoices more than in the noontide of prosperity. Out of the eater has come forth meat, out of the strong has come forth sweetness. "Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit." The paradox of the life of Christ thus stated by Himself is the supreme instance of that demonstration of divine power which the history of every Christian should clearly and constantly support.
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.
C. I. Scofield 1917 · Public Domain On v22 (See Scofield "Joh 1:18").
God
(See Scofield "Joh 1:18").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv23–24 He would not have shown us all these things,…
He would not have shown us all these things, nor at this time would he have let us hear such things
Manoah's wife said basically the same thing twice for emphasis. These two statements can be combined. AT: "He would not have told us what he wanted us to do" (See: Parallelism)
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translationWords
Yahweh
receive
burnt offering
grain offering
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.