Juízes 14
Warren Wiersbe · Citado em PreceptAustin
Juízes 14
Wiersbe - According to Hebrews 11:32, Samson was a man of faith, but he certainly wasn’t a faithful man. He wasn’t faithful to his parents’ teaching, his Nazirite vow, or the laws of the Lord. It didn’t take long for Samson to lose almost everything the Lord had given him, except his great strength; and he finally lost that as well. (See context in The Bible Exposition Commentary) Ray Pritchard - He Went to The Wrong Place - Judges 14 begins this way: “Samson went down to Timnah.” (1) the writer is telling us two things in that little phrase. First, he is telling us something about geography. Timnah was in Philistine territory, about four miles from Samson’s village of Zorah. To get there, you walked down a ridge into the Sorek River valley and up the other side. So it’s literally true—Samson went down to Timnah. But the writer is also telling us about the decline in Samson’s spiritual life. In this, his very first public act, he leaves the land of Israel for the land of the Philistines. To put it bluntly, Samson left his friends to visit his enemies. Verse 2 informs us that this was more than just a casual visit or a weekend shopping trip. Samson went to Timnah looking for a wife. But that was his first mistake: If he was looking for a wife, he shouldn’t have gone to the Philistines. If he wasn’t looking for a wife, he didn’t have any business there at all. Either way, he shouldn’t have been there. By going to Timnah, home of his sworn enemies, Samson is indeed “going down.” (Out of Control) George Bush Samson went down to Timnah. A frontier town of Dan, lying close upon the borders of the Philistines’ country. It originally belonged to Judah, but was afterwards assigned to Dan. It was situated about twenty miles west of Jerusalem, and about twelve north-east of Eshtaol. There evidently had been some remissness on the part of Israel in driving out the Philistines from this place, but as the latter had now the upper hand; it is not surprising that they dwelt in the cities of the former, whom they had probably put under tribute, and although the two races were in an attitude of hostility towards each other, yet it seems not at this time to have interrupted all intercourse between them. Indeed the terms on which the Israelites lived and mingled with their devoted neighbors the Canaanites, as is evident from many parts of their history, were such as we should scarcely have expected from people so related. But ‘the holy seed’ in all ages has been too prone to cultivate intimacies and form alliances with the world of the ungodly. (resource) Life In Conflict Judges 14:1-15:8 Samson's life was full of conflict, as this passage shows us. STUBBORN WILL - Jdg 14:1-4 SECRET ADVENTURE - Jdg 14:5-9 STRANGE RIDDLE - Jdg 14:10-14 SURRENDERED ANSWER - Jdg 14:15-20 SECURED REVENGE - Jdg 15:1-8 Warren Wiersbe - Samson had wandered four miles into enemy territory where he was captivated by a Philistine woman and decided to marry her. This, of course, was contrary to God’s Law (Ex. 34:12–16; Deut. 7:1–3; and see 2 Cor. 6:14–18). Samson was living by sight and not by faith. He was controlled by “the lust of the eyes” (1 John 2:16-note) rather than by the Law of the Lord. The important thing to Samson was not pleasing the Lord, or even pleasing his parents, but pleasing himself (Jdg. 14:3, 7, see 2 Cor. 5:14–15-note). The phrase “pleases me well” is literally “right in my eyes.” It reminds us that during the period of the Judges “every man did that which was right in his own eyes” (Jdg 17:6-note; Jdg 21:25-note). Instead of following the Lord, Samson was following the crowd and doing the “in” thing. (Be Available) Keil and Delitzsch Commentary - Jdg. 14. Samson’s First Transactions with the Philistines.—Vv. 1–9. At Tibnath, the present Tibne, an hour’s journey to the south-west of Sur’a (see at Josh. 15:10), to which Samson had gone down from Zorea or Mahaneh-Dan, he saw a daughter of the Philistines who pleased him; and on his return he asked his parents to take her for him as a wife (לָקַח, to take, as in Ex. 21:9). (Judges 14 - Keil & Delitzsch Commentary) TIMNAH [ISBE] tim'-na (timnah, timnathah (Josh 19:43; Jdg 14:1,2,5), "allotted portion; Codex Vaticanus Thamnatha; also several Greek variations; King James Version has Timnath in Gen 38:12,13,14; Jdg 14:1,2,5; and Thimnathah in Josh 19:43): (1) A town in the southern part of the hill country of Judah (Josh 15:57). Tibna proposed by Conder, a ruin 8 miles West of Bethlehem, seems too far N. (PEF, III, 53, Sh XVII). It is possible this may be the "Timnah" of Gen 38:12,13,14. (2) A town on the northern border of Judah (Josh 15:10), lying between Beth-shemesh and Ekron. It is probably the same Timnah as Judah visited (Gen 38:12-14), and certainly the scene of Samson's adventures (Jdg 14:1 f); his "father-in-law" is called a "Timnite" (Jdg 15:6). At this time the place is clearly Philistine (Jdg 14:1), though in Josh 19:43 it is reckoned to Dan. Being on the frontier, it probably changed hands several times. In 2 Ch 28:18 it was captured from the Philistines by Ahaz, and we learn from Assyrian evidence (Prison Inscription) that Sennacherib captured a Tamna after the battle of Alteka before he besieged Ekron (Schrader, Die Keilinschriften und das Altes Testament, 170). The site is undoubted. It is now a deserted ruin called Tibneh on the southern slopes of the Wady es Surar (Valley of Sorek), about 2 miles West of Beth-shemesh. There is a spring, and there are evident signs of antiquity (PEF, II, 417, 441, Sh XVI). (3) There was probably a Timna in Edom (Gen 36:12,22,40; 1 Ch 1:39,51). Eusebius and Jerome (in Onomasticon) recognized a Thamna in Edom at their time. (4) The "Thamnatha" of 1 Macc 9:50 (the King James Version) is probably another Timnah, and identical with the Thamna of Josephus (BJ, III, iii, 5; IV, viii, 1). This is probably the Tibneh, 10 miles Northwest of Bethel, an extensive ruin. E. W. G. Masterman Judges 14:2 So he came back and told his father and mother, "I saw a woman in Timnah, one of the daughters of the Philistines; now therefore, get her for me as a wife." Judges 14 Resources Related Passages: Exodus 34:13-16+ (GOD'S INSTRUCTIONS SAMSON SHOULD HAVE KNOWN - HE HAD GODLY PARENTS - DID THEY TEACH HIM?) “But rather, you are to tear down their altars and smash their sacred pillars and cut down their Asherim 14 –for you shall not worship any other god, for the LORD, whose name is Jealous, is a jealous God– 15 otherwise you might make a covenant with the inhabitants of the land and they would play the harlot with their gods and sacrifice to their gods, and someone might invite you to eat of his sacrifice, 16 and you might take some of his daughters for your sons, and his daughters might play the harlot with their gods and cause your sons also to play the harlot with their gods. Deuteronomy 7:3-4+ “Furthermore, you shall not intermarry with them; you shall not give your daughters to their sons, nor shall you take their daughters for your sons. 4 “For (TERM OF EXPLANATION - WHY NOT TO INTERMARRY) they will turn your sons away from following Me to serve other gods; then the anger of the LORD will be kindled against you and He will quickly destroy you 2 Corinthians 6:14-18+ (SAME INSTRUCTIONS APPLY TO BELIEVERS IN NT!) Do not be bound (present imperative with a negative see our need to depend on the Holy Spirit to obey) together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? 15 Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? 16 Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, “I WILL DWELL IN THEM AND WALK AMONG THEM; AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE. 17 “Therefore, COME OUT FROM (aorist imperative see our need to depend on the Holy Spirit to obey) THEIR MIDST AND BE SEPARATE (aorist imperative see our need to depend on the Holy Spirit to obey),” says the Lord. “AND DO NOT TOUCH (aorist imperative see our need to depend on the Holy Spirit to obey) WHAT IS UNCLEAN; And I will welcome you. 18 “And I will be a father to you, And you shall be sons and daughters to Me,” Says the Lord Almighty. LOOKING FOR LOVE IN ALL THE WRONG PLACES! That title is taken from the name of an old country and western song that had a lot of Biblical truth in it! Indeed, Samson's life reminds me of the old cowboy song from the movie The Urban Cowboy - Looking for Love. As I listened to this old classic, I could not help but imagine these were almost exactly the "lyrics" of Samson's life song! While it is not a Christian song, you might give it a listen as you ponder the sad saga of Samson! And saddest of all Samson's song doesn't end like the song does, with the words "God bless the day I discovered you!" One could also subtitle this first scene in the saga of Samson - "Lust (not love) at first sight!" So he came back and told his father and mother, "I saw a woman in Timnah, one of the daughters of the Philistines: These are the first words out of Samson's mouth!!! Samson was living by sight and not by faith. He was controlled by “the lust of the eyes” (1Jn 2:16) rather than by the Law of the Lord and the Spirit of the Lord. It becomes clear that the important thing to Samson was not pleasing the Lord, or even pleasing his parents, but pleasing himself (Jdg 14:3, 7, 2Co 5:14,15). This is amazing - Samson had not even talked with this woman if one reads the text literally. Instead, the text suggests that this set apart, Spirit endued man simply saw her and he wanted this pagan idol worshiper. Warren Wiersbe - One evidence of spiritual decline can be the way we get along with our loved ones. “Samson went down… ” (Jdg 14:1) is true both spiritually and geographically. Instead of staying in the borders of Israel, he went into enemy territory and fell in love with a heathen woman. He knew the laws of separation God had given to the Jews, but he chose to ignore them (Ex 34:16 Dt 7:3 2Co 6:14-18; Ge 24:1-4). Note that he told his parents; he did not ask them. And when they reminded him of God’s law, he defied them. “Get her for me,” he insisted, “for she pleases me well!” It did not bother Samson that his desires displeased his parents. Note that in this instance God mercifully was going to overrule his sin and use it to weaken the Philistines (v4). Christian young people need to stop and consider carefully when they find themselves defying godly parents who know God’s Word. (See context Wiersbe's Expository Outlines on the Old Testament or borrow Wiersbe's expository outlines on the Old Testament - excellent summary points for preaching and teaching) Cundall - Samson’s lack of concern on such an important religious issue was matched by his lack of submission to his parents. In Israelite society the father was the head of the family and as such exercised control over all of its members, including the choice of wives for his sons (e.g. Gen. 24:4; 38:6). It was exceptional for a son to contravene the wishes of his parents in this or any other realm (Gen. 26:34, 35; 27:46), for the unit was the clan and personal preference was subordinated to it. The remonstrances of Samson’s parents were dismissed curtly in the light of his overwhelming desire for this Philistine woman.(Borrow Judges & Ruth: Tyndale Old Testament Commentary) Now therefore, get her for me as a wife: Samson is not asking permission but demanding (literally "get" is a command)! A godly home is no guarantee of a godly life if the spiritual influence is rejected by the children. The parents were not at fault; Samson was. The Lord had given Samson a godly heritage, and he had been raised to honor the Lord; but when Samson fell in love, he wouldn’t listen to his parents when they warned him. Samson had wandered 4 miles into enemy territory where he was captivated by a Philistine woman and decided to marry her. This, of course, was contrary to God’s Law (Ex 34:12-16; Dt7:1-3; 2Co 6:14-18). Note the demanding "tone" in Samson calling for his parents to get her for me! Negotiations for marriage were customarily carried on by the parents. Samson’s parents appear to be initially involved in this marriage contract (vv. 1-5). THOUGHT - Bound by romantic feelings, there are many people who still demand from God a mate out of God’s will. (
Juízes 14
Wiersbe - When Samson ate the honey from the lion’s carcass, he was defiled by a dead body (ED: BUT SEE COMMENT ABOVE); and that part of his Nazirite dedication was destroyed. In fact, two thirds of his vow was now gone; for he had defiled himself by going into the vineyard and by eating food from a dead body. (See context in The Bible Exposition Commentary) Brensinger: Typically, bees avoid rotting bodies, preferring drier and more amicable conditions. You would expect flies and maggots, but not bees; the hand of God has prepared this test for Samson Samson caused his parents unknowingly to become defiled as well – although they acted in innocence –not knowing the source of the honey Key: God overrides the normal laws of nature to set up a test which will appeal to Samson’s unbridled appetites Inrig - We may wonder why the author is giving us such details. The fact is that he is painting a portrait of a man who is a law unto himself, who believes that he is the exception to any rule. He is a man who runs all the stop signs. In that way, he is a living illustration of the spiritual anarchy of his people, and that attitude will bring him to a premature death. (borrow Hearts of Iron, Feet of Clay or see his Journey Through Judges a 50 part series). Stone - Samson's eating the honey from the carcass of the lion violated his Nazirite vow to avoid any contact with the dead. Indeed, eating anything from a dead body would violate any Israelite's commitment to avoid uncleanness. (See context in Joshua, Judges, Ruth) George Bush And he took thereof in his hands. Heb. ירדהו yirdëhu, from רדה râdâh, to subdue, a very peculiar term to be applied to the act of ‘taking’ a quantity of honey from its place of deposit, be that what it might. The most common Hebrew word for ‘take,’ is לקח, lâka’h and if nothing more is meant in the present case than the simple act so denominated, why is not the usual term employed? We adopt the suggestion of Schmid in reply, that a word was purposely chosen which should imply some resistance and difficulty in getting possession of the prize; that it was not without an encounter, and a species of subjugation, that he succeeded in wresting the honey from the bees; such at any rate is the import of the word, whatever be the reason of its use. (resource) Keil and Delitzsch Commentary - Samson took it (the honey) in his hands, ate some of it as he went, and also gave some to his father and mother to eat, but did not tell them that he had got the honey out of the dead body of the lion; for in that case they would not only have refused to eat it as being unclean, but would have been aware of the fact, which Samson afterwards took as the subject of the riddle that he proposed to the Philistines. רָדָה, to tread, to tread down; hence to get forcible possession of, not to break or to take out, neither of which meanings can be established. The combination of רָדָה and אֶל־כַּפָּיו is a pregnant construction, signifying to obtain possession of and take into the hands. (Commentary) Judges 14:10 Then his father went down to the woman; and Samson made a feast there, for the young men customarily did this. made: Ge 29:22 Es 1:7-22 Ec 10:19 Mt 22:2-4 Joh 2:9 Rev 19:9 Judges 14 Resources FEASTING BEFORE THE WEDDING Then his father went down to the woman; and Samson made a feast (mishteh) there: Why his father went and not his mother is unclear. The feast for a wedding was normally 7 days and included drinking of wine, which strongly suggests that Samson may have broken the Nazirite prohibition of no grape products. Believer's Study Bible is more direct stating that "Hebrew mishteh indicates this was a drinking party, another breaking of the Nazirite vow (Jdg 13:3). Such a special feast was common in the ancient Near East (Ge 29:22) and here lasted seven days (Jdg 14:12; Ge 29:27). Since it would have included drinking wine, Samson may have violated his Nazirite vow (Jdg 13:4, 7). For the young men customarily did this: These festivities normally would have taken place in the bridegroom’s home, and Samson would have had Israelite companions and an Israelite best man. Samson’s marriage would be called a sadiqa marriage in Arab society today, where arrangements are made directly with the bride’s family. The wife continues to live at home with her father, and her husband visits her periodically. George Bush His father went down unto the woman. Rendered by the Chaldaic, ‘went down relative to the affair of the woman;’ a sense of the words decidedly approved by the Jewish critic David Kimchi. From the connexion it appears moreover, quite evident that Samson’s father here is not to be understood exclusive of Samson himself. The probability is, that both his father and mother and a company of friends attended him on the occasion, but the father alone, as the natural head of the party, is mentioned. Compare with this the Note on v. 7. (resource) And Samson made there a feast. A wedding feast, such as is customary all over the East, as well as in most other countries, during which every species of merriment prevails. This nuptial festivity used to continue seven days, as we see from v. 12 compared with Gen. 29:27. After this the bride was brought home by, or to her husband. We must understand probably, in conformity with existing usages in the East, that Samson made his feast at the house of some acquaintance, or in one hired for the occasion, as his own house was distant; while at the same time the woman entertained her female friends and relatives at her father’s house. The different sexes never feasted together on these or any other occasions, and the bride and bridegroom did not even give their respective entertainments in the same house, unless under very peculiar circumstances. In reading this narrative we must not forget that Samson was a mere sojourner at Timnath. (resource) So used the young men to do. ‘I do not hear Samson plead his Nazaritism for a color of singularity; it is both lawful and fit, in things not prohibited, to conform ourselves to the manners and rites of those with whom we live. God never misliked moderate solemnities (festivities) in the severest life.’ Bp. Hall. (resource) Keil and Delitzsch Commentary - Samson’s Wedding and Riddle.—V. 10. When his father had come down to the girl (sc., to keep the wedding, not merely to make the necessary preparations for his marriage), Samson prepared for a feast there (in Timnath), according to the usual custom (for so used the young men to do). Judg. 14:11. “And when they saw him, they fetched thirty friends, and they were with him.” The parents or relations of the bride are the subject of the first clause. They invited thirty of their friends in Timnath to the marriage feast, as “children of the bride-chamber” (Matt. 9:15), since Samson had not brought any with him. The reading כִּרְאֹותָם from רָאָה needs no alteration, though Bertheau would read כֵּרְאֹתָם from יָרֵא, in accordance with the rendering of the LXX (Cod. Al.) and Josephus, ἐν τῷ φοβεῖσθαι αὐτούς. Fear of Samson would neither be in harmony with the facts themselves, nor with the words וַיִּהְיוּ אִתֹּו, “they were with him,” which it is felt to be necessary to paraphrase in the most arbitrary manner “they watched him.” (Commentary) Feast (04960)(mishteh from satah = drink or consume a liquid) has the basic meaning of "drinking, but the meaning extends to a feast or a festive meal. And so in Daniel 1:5, 8, 16 and in Ezra 3:7 it refers to that which is drunk, such as wine. Elsewhere it means a "banquet" or a "feast." Mishteh is used also of wedding feasts such as Jacob's in Genesis 29:22 and the seven day wedding feast of Samson in Judges 14:10-17. Anything that called for a celebration might be marked by a mishteh. Gilbrant - Nearly half of the occurrences of mishteh in the OT are found in Esther. Mishteh is used to describe feasts given by the king (Est. 1:3), feasts for women (Est. 1:9), banquets at which a request is made (Est. 5:4ff) and feasts of celebration (Est. 8:17; 9:18).Daniel and his companions were commanded to eat of the king's meat and the wine which he drank (Dan. 1:5, 8, 10, 16). Used together in Daniel, yayin (HED #3302), "wine," and mishteh can be translated "the wine of his drink." Mishteh is also used for feasts that celebrate birthdays (Gen. 40:20) and marriages (Judg. 14:10, 12, 17). Mishteh is also used figuratively. A banquet would be prepared by Yahweh for Babylon to make them drunk unto ruin (Jer. 51:39). Once again, the elements of food and drink are combined with an emphasis on the effects of the drink in this instance. Mishteh - 48v - banquet(16), banquets(1), drank(2), drink(3), drinking(1), feast(15), feasting(7), where they were drinking(1), which he drank(2). Gen. 19:3; Gen. 21:8; Gen. 26:30; Gen. 29:22; Gen. 40:20; Jdg. 14:10; Jdg. 14:12; Jdg. 14:17; 1 Sam. 25:36; 2 Sam. 3:20; 1 Ki. 3:15; Ezr. 3:7; Est. 1:3; Est. 1:5; Est. 1:9; Est. 2:18; Est. 5:4; Est. 5:5; Est. 5:6; Est. 5:8; Est. 5:12; Est. 5:14; Est. 6:14; Est. 7:2; Est. 7:7; Est. 7:8; Est. 8:17; Est. 9:17; Est. 9:18; Est. 9:19; Est. 9:22; Job 1:4; Job 1:5; Prov. 15:15; Eccl. 7:2; Isa. 5:12; Isa. 25:6; Jer. 16:8; Jer. 51:39; Dan. 1:5; Dan. 1:8; Dan. 1:10; Dan. 1:16 Judges 14:11 And it came about when they saw him that they brought thirty companions to be with him. saw him: 1Sa 10:23 16:6 thirty: Mt 9:15 Joh 3:29 Judges 14 Resources PREPARING FOR THE WEDDING DAY And it came about when they saw him that they brought thirty companions to be with him - Who is "they"? Philistines not his Israelite brethren! He seems to always be testing the limits! These were like 30 Philistine groomsmen of the bridegroom Samson! It is highly unlikely these men were there to encourage this Israelite man marrying a Philistine woman! Inrig remarks that "Samson was a loner by nature. Even though he was to deliver his nation, we always see him acting alone. When he takes revenge, it is by himself. And, in such cases, one is a very dangerous number. This is dangerous, especially for strong men who tend to go it on their own. Samson, like all of us, needed the accountability of the support, the restraint, the counsel, and the rebuke of those who would care enough to get involved in his life." (borrow Hearts of Iron, Feet of Clay or see his Journey Through Judges a 50 part series). Ray Pritchard - He Couldn’t Bear To Hear The Truth Jdg 14:11-17 - Now the time has come for the wedding. In order to understand this, we need to know a little bit about the marriage customs of Samson’s day. Basically it all started with an agreement to be married. That agreement—called a betrothal—was usually arranged by the parents. The betrothal period lasted anywhere from six months to a year, at the end of which there was a seven-day wedding feast. At the end of the feast, the marriage was consummated. That is the basic picture behind Judges 14. We pick up the story in Jdg 14:11 on day one of the seven-day wedding feast. Samson begins by offering a riddle to the 30 Philistine groomsmen. It was a kind of friendly battle of wits very common in those days. The riddle involved the honey that Samson took from the carcass of the lion he had killed. The riddle (which happens to be an excellent example of Hebrew poetry) went this way: Out of the eater, something to eat; Out of the strong, something sweet. (Jdg 14:14) No doubt the riddle was announced with great fanfare and with much amusement. But there was a catch. Samson offered a wager along with the riddle. The 30 groomsmen had 7 days to solve the riddle. If they did, Samson would give them 30 linen garments and 30 sets of clothes. If they couldn’t, they would give Samson the same things. The first day came and went but the groomsmen couldn’t figure it out. The second day passed the same way, and so did the third day. By the fourth day the groomsmen were getting nervous so they approached Samson’s bride and made her an offer she couldn’t refuse: “Coax your husband into explaining the riddle for us, or we will burn you and your father’s household to death.” (Jdg 14:15) Suddenly things turn ugly. These are not nice people. They are deadly serious in what they are threatening. The word they use is crucial. “Coax” is the Hebrew patah, meaning “to seduce a simple-minded person.” The Philistines would say the same thing to Delilah some 20 years later. (Jdg 16:5) Samson was coaxable because he was all hormones and no brain. Here’s the sad part: Samson’s weakness was apparent to everyone but him. His enemies knew it, but he didn’t. So his bride uses the number-one strategy of brides everywhere: When in doubt, cry. For three days she cried, wept and pleaded with him to tell her the riddle. Finally, the seventh day came and just before sundown, he told her the secret. Why did he wait three days and then finally tell her? Because on the evening of the seventh day the marriage would be consummated and that’s what Samson was waiting for. Remember, he’s a man driven entirely by his flesh. Lust finally overcame good sense and he gave in. One other point. When she pleads with him, she makes a telling statement: “You hate me! You don’t really love me.” (Jdg 14:16) As a matter of fact, that’s true. There is no evidence that Samson truly loved this woman. From the beginning, his interest has been on the physical level. He didn’t love her, she knew it and in the crunch she used the truth against him. That was a blow to his ego and he dare not admit it was true. So to cover up, to prove he loved her, he revealed the secret of the riddle. The point is, Samson was a weak man. He is putty in the hands of a cunning woman. She tapped into his ego and he was, quite literally, defenseless. Delilah would use the same tactic 20 years later. Samson never saw his weakness, refused to admit he had one and consequently never came to grips with it. In the end it would prove his undoing. For the moment, hold this thought in mind: It is our refusal to deal with our weaknesses that most often gets us in trouble. Most of us are just like Samson—we will do anything to avoid dealing with the real issues in our lives. It’s easier and less painful (we think) to pretend that everything’s okay, even when deep inside we know it isn’t. (Out of Control) George Bush (recommended resource) It came to pass when they saw him. That is, when they (the citizens) observed or considered him, when they noted his stature, form, countenance and bearing. They brought thirty companions to be with him. A class of persons called elsewhere in the Scriptures ‘friends of the bridegroom,’ or, ‘children of the bride-chamber,’ Mat. 9:15; John 3:29. Although these companions were brought to him with a show of paying him respect and honor in conformity to custom, yet it was undoubtedly with the secret purpose of stationing spies about his person. A remarkable something in his external appearance told them that he was a man to be watched; and jealous as they now were of him, they would have been still more so, had they known of his exploit in killing the lion, which he had industriously kept from them. ‘The favors of Philistines have often some mischief or other designed in them.’ Henry. Judges 14:12 Then Samson said to them, "Let me now propound a riddle to you; if you will indeed tell it to me within the seven days of the feast, and find it out, then I will give you thirty linen wraps and thirty changes of clothes. riddle: 1Ki 10:1 Ps 49:4 Pr 1:6 Eze 17:2 20:49 Mt 13:13,34 Lu 14:7 Joh 16:29 1Co 13:12 the seven days: Ge 29:27,28 2Ch 7:8 Judges 14 Resources SAMSON PROPOSES TO PROPOUND A RIDDLE Then Samson said to them, "Let me now propound a riddle (chidah; Lxx- problema) to you: Literally reads “let me riddle you a riddle,” using repetition to grab the reader’s attention. This is hardly the statement of a Spirit-filled man but in fact seems more like the type of wager one would hear from the lips of a "spirits" (as in wine or beer) filled man enjoying his wedding feast. Not only that but Samson is also in a sense making a joke about his sins (defiled himself by touching dead carcass, defiled his parents by giving them honey)! The Hebrew word for riddle occurs 21 times in the Old Testament, 11 of them in Judges 14. The queen of Sheba posed riddles to Solomon (1 Ki 10:1), and Daniel had skill in “interpreting dreams, solving riddles, and explaining enigmas” (Da 5:12). George Bush - It was a very ancient custom among different nations to relieve their entertainments by proposing difficult and obscure questions, to the solution of which a reward was usually annexed, while a proportionate forfeiture was the consequence of a failure. They were particularly common among the Greeks, who were accustomed to call riddles contrived to puzzle and perplex by, the name of ‘banquet-riddles,’ or ‘cup-questions.’ Devices of this sort were especially necessary for amusement and pastime in a festival of seven days’ continuance like the present. (resource) If you will indeed tell it to me within the seven days of the feast, and find it out, : As you ponder the record of Samson’s life, you get the impression that he was a fun-loving fellow with a good sense of humor; and sometimes he didn’t take his gifts and his work seriously. A sense of humor is a good thing to have, but it must be balanced with serious devotion to the things of the Lord. “Serve the Lord with fear, and rejoice with trembling” (Ps2:11). Samson’s power was a weapon to fight with and a tool to build with, not a toy to play with. Then I will give you thirty linen wraps and thirty changes of clothes.: Large rectangular sheets worn next to the skin or slept in at night. linen garments is not the usual word for clothes, but appears only three times in the Bible, here and in two others. In [Pr31:24; Isa3:23], it refers to fine linens worn or sold by women. Samson’s offer was extravagant given the value of such finery. Thirty changes of clothes is mentioned, together with silver, as gifts of great value in Ge 45:22; 2Ki 5:22 (cf Zec 14:14). These were very expensive items of apparel. A man might expect to own one in his entire lifetime! Now Samson is obligating himself to give each companion two such garments, a total of sixty, if he should lose Ray Pritchard - Then came the "rehearsal dinner" and the boasting contest between Samson and the Philistines (who probably weren’t too happy about seeing one of their girls marry an Israelite). Eventually Samson challenged the Philistines to solve his riddle. So confident was he that he made a bet with the groomsmen. Do you remember that part? There were 30 Philistine groomsmen at the wedding feast listening to Samson make jokes and tell stories. He was a wisecracker, the kind of man who always has a joke or a witty saying or a pun. Samson stood up and made a bet with the groomsmen, a typical occurrence in those days (and one that wouldn’t be all that unusual at a modern rehearsal dinner). He said, “I’m going to tell you a riddle. If you can solve the riddle, I’ll give you thirty changes of clothes—one for each of you. But if you can’t solve the riddle you’ve got to give me thirty changes of clothes.” Not a bad deal. Samson wanted a new wardrobe for the start of his marriage. Samson was sure they could never solve his riddle. He was laughing all the way to the bank. The celebration went on for seven days, so that gave the thirty groomsmen plenty of time to put pressure on the bride to get the answer from Samson and then tell them on the sly. On the fourth day they threatened to burn her and her household if she didn’t tell. (These weren’t very nice people. This wasn’t an idle threat, although I imagine it did put a damper on the festive spirit.) So she started begging Samson who eventually broke down and told her. She told the 30 Philistine groomsmen and they came back to Samson on the evening of the seventh day and said “Samson, we know your riddle.” Suddenly, Samson the gambler has lost his bet and now Samson has to pay off with the thirty changes of clothing. But that’s not the real point. The real point of this part of the story is that Samson is upset, angry, embarrassed and humiliated. All of the thoughts of love and romance had gone far out of his mind. (How An Angry Man Gets Even) George Bush (recommended resource) Thirty sheets and thirty changé of garments. The original word סדינים sedinim, from which comes the Greek Σινδων, Sindon, fine linen, probably denotes a kind of body linen, more like our shirts than sheets. ‘It cannot easily be imagined they were what we call sheets, for Samson might have slain thirty Philistines near Askelon, and not have found one sheet; or if he slew them who were carrying their beds with them on their travels, as they often do in present times, the slaughter of fifteen had been sufficient, for in the East, as in other countries, every bed is provided with two sheets; but he slew just thirty, in order to obtain thirty sedinim, or shirts. If this meaning of the term be admitted, the deed of Samson must have been very provoking to the Philistines; for since only people of more easy circumstances wore shirts, they were not thirty of the common people that he slew, but thirty persons of figure and consequence. The same word is used by the prophet Isaiah, in his description of the splendid and costly dress in which people of rank and fashion then delighted, rendered in our translation fine linen; which seems to place it beyond a doubt that they were persons of rank that fell by the hand of Samson on that occasion.’ Paxton. By the ‘thirty change of garments’ is probably to be understood the upper vestments or tunics common in the East, usually called caftans, and answering nearly to our cloaks. The idea of the passage seems to be, that Samson offered thirty dresses, which there is reason to suppose consisted only of a shirt and upper garment. Keil and Delitzsch Commentary - At the wedding feast Samson said to the guests, “I will give you a riddle. If you show it to me during the seven days of the meal (the wedding festival), and guess it, I will give you thirty sedinim (σινδόνες, tunicae, i.e., clothes worn next to the skin) and thirty changes of garments (costly dresses, that were frequently changed: see at Gen. 45:22); but if ye cannot show it to me, ye shall give me the same number of garments.” The custom or proposing riddles at banquets by way of entertainment is also to be met with among the ancient Grecians. (For proofs from Athenaeus, Pollux, Gellius, see Bochart, Hieroz. P. ii. l. ii. c. 12; and K. O. Müller, Dorier, ii. p. 392). As the guests consented to this proposal, Samson gave them the following riddle (v. 14): “Out of the eater came forth meat, and out of the strong came forth sweetness.” This riddle they could not show, i.e., solve, for three days. That is to say, they occupied themselves for three days in trying to find the solution; after that they let the matter rest until the appointed term was drawing near.(Keil & Delitzsch Commentary) Judges 14:13 "But if you are unable to tell me, then you shall give me thirty linen wraps and thirty changes of clothes." And they said to him, "Propound your riddle, that we may hear it." Judges 14 Resources SAMSON SPECIFIES THE SPOIL OF THE WINNER But if you are unable to tell me, then you shall give me thirty linen wraps and thirty changes of clothes." And they said to him, "Propound your riddle (chidah; Lxx- problema), that we may hear it - The reward for solving the riddle or not was no small prize. Arthur Cundall explains "In fact, the stakes were high. The sheets (12, 13, AV) were large rectangular pieces of fine linen which were worn next to the body by day or by night. The change of garments (AV; cf. RV) were properly festal garments (RSV) which were equivalent to the modern ‘Sunday best’. These were garments of superior quality and decoration, which were not for everyday use but for special occasions such as weddings. The average person would possess only one such garment. Such attire was often the principal source of spoil in battle (cf. 5:30)." (Borrow Judges & Ruth: Tyndale Old Testament Commentary ) Warren Wiersbe - Sad to say, he constructed the riddle out of the experience of his sin! He didn’t take seriously the fact that he had violated his Nazirite vows. It’s bad enough to disobey God, but when you make a joke out of it, you’ve sunk to new depths of spiritual insensitivity. (See context of The Bible Exposition Commentary) Judges 14:14 So he said to them, "Out of the eater came something to eat, And out of the strong came something sweet." But they could not tell the riddle in three days. Out of the eater: Ge 3:15 De 8:15,16 1Ki 17:6 2Ch 20:2,25 Isa 53:10-12 Ro 5:3-5 Ro 8:37 2Co 4:17 12:9,10 Php 1:12-20 Heb 2:14,15 12:10,11 Jas 1:2-4 1Pe 2:24 they could: Pr 24:7 Mt 13:11 Ac 8:31 Judges 14 Resources PHILISTINES PUZZLED So he said to them, "Out of the eater came something to eat, And out of the strong came something sweet." But they could not tell the riddle (chidah; Lxx- problema) in three days - Three days with only 4 more and Samson gets a new wardrobe. Riddle is also rendered in other ways in other passages such as "dark saying," "hard question," "difficult questions." Inrig - Such riddles and word games were a common form of entertainment in the ancient world. And this one was virtually indecipherable. In the original, there are only six cryptic words: “From eater, food; from strong, sweetness.” Samson was convinced of his own cleverness. There was no way he could lose! (borrow Hearts of Iron, Feet of Clay or see his Journey Through Judges a 50 part series). George Bush Out of the eater came forth meat, &c. Or, Heb. יצא מאכל yetzë maakal, came forth food. The antithesis in the first clause is sufficiently obvious, viz. that an all-devouring creature, contrary to what might naturally be expected, should afford food to others. But in the second, it is less plain; for the opposite of strength is not sweetness, but weakness. If it had been, ‘Out of the sharp or bitter came forth sweetness,’ the opposition would have been perfect. Bochart, however, has very plausibly shown that the original for bitter is occasionally used for strong, and sharp for both. So in the Arab. Mirra, strength, and Marir, strong, robust, come from the root Marra, which signifies to be bitter. Thus, too, in the Latin, acer, sharp, applied to a man, denotes one who is valiant, who eagerly engages his enemy; and what is worthy of notice, this very term is employed by Ovid as an epithet for lions;—‘Genus acre leonum,’ the sharp or fierce kind of lions. The true antithesis of the riddle, therefore, may be stated thus:—‘Food came from the devourer, and sweetness from that which is sharp;’ i. e. eager, fierce, violent. The Syr. and Arab. both render the original by bitter instead of strong, and some copies of the Gr. Sept. instead of απο ισχυρου from the strong, exhibit the reading απο πικρου from the bitter. Josephus gives the enigma in this form, ‘A great devourer produced sweet food out of itself, though itself was very disagreeable.’ Probably to a Hebrew ear, when the riddle was found out, the terms would be as expressive and suitable as any that could have been chosen. This enigma, though soluble, was one well calculated to task their ingenuity to the utmost, notwithstanding Henry’s remark, that ‘if they had but so much sense as to consider what eater is most strong, and what meat is most sweet, they would have found out the riddle; and neither lions nor honey were such strangers to their country, that the thoughts of them needed to be out of their way.’ But the point was, not to conceive of these objects separately, but in a peculiar relation to each other, and the difficulty of this arose from the fact that they would naturally conceive of the eater as still alive. It was, however, well adapted to the purpose for which Providence designed it should be overruled.(resource) Riddle (02420)(chidah) refers to an enigmatic saying, question, or story whose meaning must be determined by the audience. Most uses (8) refer to Samson's riddle in Judges 14. A riddle is a question, puzzle or statement so phrased that ingenuity is required to answer or understand. The queen of Sheba "came to test (Solomon) with difficult questions." (1Ki 10:1, 2Chr 9:1) The Septuagint translates chidah with the Greek word problema which means anything projecting and then anything put before on, such as put forward as an excuse or screen, a hindrance, an obstacle, and that which is proposed, including a problem (as in Geometry - Plato). In the Logic of Aristotle problema referred to a question as to whether a statement is so or not. Gilbrant - This noun occurs seventeen times in the Hebrew Bible, and it covers a wide variety of public utterances, all of which have some hidden meaning. Chîdhāh has cognates in Aramaic and Ugaritic, and it is related to a noun which means "to lock," as in "to hide the meaning away." Seven times the noun appears in the account of Samson's marriage to the Philistine woman of Timnah (Judg. 14). Samson proposed a "riddle" based upon a personal experience, a meaning which only he could have known. He had killed a lion and later found honey in the carcass, a phenomenon that is very rare in nature. Thus, as a challenge he proposed the difficult riddle, "Out of the eater, something to eat; out of the strong, something sweet." Obtuseness is a characteristic of riddle in Israelite society. Yahweh's response to the challenge of Miriam and Aaron to the authority of Moses was to assert his uniqueness, "With him I speak face to face, clearly and not in riddles" (Num. 12:8). Prophets received revelation from Yahweh via visions and dreams, but Yahweh simply spoke to Moses, an indication of the intimacy Moses shared with Yahweh. He was allowed to be in Yahweh's presence to be taught directly. Chîdhāh is employed in wisdom contexts to denote sayings which are obscure apart from reflection and the insight of teachers. Wisdom is the key to unlocking the hidden content of a riddle, in whatever form it is presented. The riddle of the psalmist holds that the rich are just like beasts of the field, in that all die (Ps. 49:4). There is a common denominator between the groups, but the connection must be revealed. The meaning of "riddle" in Ps. 78:2 is probably hyperbolic, as the psalmist is clearly stating the historical relationship of Yahweh with the Israelites, "I will utter riddles from of old." The introduction to the first section of Proverbs proclaims that the purpose of the collection is "for understanding proverbs and parables, the sayings and riddles of the wise" (Prov. 1:6). Solomon's reputation brought the queen of Sheba, who came with riddles to challenge him (1 Ki. 10:1; 2 Chr. 9:1). Whether this was a common form of entertainment among the ruling classes is a matter of debate. Allegory is a form of riddle, according to Ezek. 17:2. The allegory of a pair of eagles and a transplanted shoot (representing the political intrigue surrounding the Babylonian puppet king of Judah, Zedekiah, who formed a treaty with Egypt against Babylon) is introduced by the formula, "Riddle a riddle, and tell the house of Israel a parable." The last two occurrences of chîdhāh carry the meaning of "a difficult saying." In his prophetic vision of a ram and goat, Daniel foresaw a time when a king would arise who is "strong faced and a knower of riddles" (Dan. 8:23). It is likely that the knowledge centers on political intrigue, that this manipulator will be able to rise to power. In Hab. 2:6, the noun refers to some sort of taunt. The context is Yahweh's answer to Habakkuk's second complaint, that the Babylonians used by Yahweh to punish Judah were even more depraved than the Judeans. Yahweh promised that the pride of Babylon would be its undoing, and "Will not all of them lift up against him a saying, even a taunting with riddles." The ensuing taunt is tinged with irony, as the oppressor becomes the victim of his debtor's wrath. The words were difficult for the Chaldeans to understand, because they could not believe they would come to ruin. So it is the result of pride. (Complete Biblical Library) Chidah - 17v - dark sayings(2), difficult questions(2), insinuations(1), intrigue(1), riddle(10), riddles(1). Num. 12:8; Jdg. 14:12; Jdg. 14:13; Jdg. 14:14; Jdg. 14:15; Jdg. 14:16; Jdg. 14:17; Jdg. 14:18; Jdg. 14:19; 1 Ki. 10:1; 2 Chr. 9:1; Ps. 49:4; Ps. 78:2; Prov. 1:6; Ezek. 17:2; Dan. 8:23; Hab. 2:6 Judges 14:14 F B Meyer Our Daily Homily - Out of the eater came forth meat. Young lions roar at the saints. The lion of hell gives them no little trouble. Though he may not come upon the path of holiness — for no lion shall be there — yet he comes very near it. “He goeth about like a roaring lion.” (1Pe 5:8+) Temptation may well be compared to the attack on Samson by the young lion of Timnath. The lion’s carcass, lying where Samson had rent and cast it, became the home of honey-bees. And as the hero went back to look at it in after-days, he obtained meat and sweetness. How apt the parable! Every conquered temptation yields these two things — strength and sweetness. We are more than conquerors (Ro 8:37+), not only vanquishing the foe, but dividing the spoils of victory. It yields strength. — Each time we overcome sin, the strength of the temptation passes into our hearts; as the Indian warrior supposes that the might of each warrior whom he levels to the dust, enters into himself. To resist impatience, makes us more patient in proportion to the strength of the temptation we resist. “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love Him.” (Jas 1:12+) It gives sweetness. — There is a new gentleness to those who have been tempted; a humility, a modesty, a consciousness of the presence of God, through Whom the victory has been secured (Ps 98:1-
Juízes 14
Wiersbe - First the Philistine woman enticed him (Jdg 14:1), then she controlled him (v17), and then she betrayed him (v17), which is the way the world always treats the compromising believer. Samson could kill lions and break ropes, but he couldn’t overcome the power of a woman’s tears. (See context in The Bible Exposition Commentary) George Bush Lay sore upon him. Rather, Heb. ‘strongly urged, solicited, or pressed him.’ (resource) She told the riddle. The meaning of the riddle. When we trust a secret out of our own breast, we must not expect it will long continue such. It was not the mark of a wise man in Samson to suppose that another would be more faithful to him than he was to himself. (resource) Keil and Delitzsch - “Thus his wife wept before him the seven days of the banquet.” This statement is not at variance with that in v. 15, to the effect that it was only on the seventh day that the Philistine young men urged her with threats to entice Samson to tell the riddle, but may be explained very simply in the following manner. The woman had already come to Samson every day with her entreaties from simple curiosity; but Samson resisted them until the seventh day, when she became more urgent than ever, in consequence of this threat on the part of the Philistines. And “Samson showed it to her, because she lay sore upon him;” whereupon she immediately betrayed it to her countrymen. (Commentary) Pressed...hard (06693)(tsug) means to constrain, bring into straits, press upon, oppress, distress. It refers to refers to strong inner motivation or great external pressure. Forcing someone to do something under duress, even using violence (Deut. 28:53, 55, 57; Isa. 29:7; Jer. 19:9). In Isa 29:2 God says "I will bring distress (tsug) on Ariel (Israel)." The two uses in Judges describe women who are persistently nagging Samson and in both cases he succumbs to their pestering him! (Jdg 14:17, Jdg 16:16). Elihu described the strong inclination within him to address Job and his comforters as "the spirit within me constrains me" (Job 32:18). The enemy may be called literally "one who brings distress" (Isaiah 51:13). TWOT - The strongest curse of judgment that God brings against his disobedient people is the distress of siege and captivity. The distress will become so severe that they will even eat their children (Deut. 28:53, 55, 57; Jeremiah 19:9). Isaiah declares that during such a time Israel will unfortunately fail to seek comfort in the Creator God, but will instead continue to fear the destroying oppressor (Isaiah 51:13). But fortunately God is able to bring relief to his people (Isaiah 51:14). (See TWOT online) Gilbrant - The verb tsûq is widely attested in the Semitic languages, with cognates in Ugaritic, Akkadian, Arabic, Syriac and Ethiopic, among others. Its meaning involves pressure, usually exerted on an individual or group by an outside agent. In one instance, however, the pressure or constraint comes from within the individual. In Deuteronomy, the finite verbal form of tsûq occurs in contexts describing siege actions and conditions. The Lord envisions dire circumstances for the nation of Israel when the enemy oppresses them (Deut. 28:53, 55, 57). Jeremiah 19:9 depicts a similar situation. Isaiah prophesied woe to Ariel/Jerusalem when God would allow Assyria and Babylon to besiege her. The participial form is used as a nominal to mean "the oppressor." Because Israel had forgotten the Lord, she should fear the "fury of the oppressor" (Isa. 51:13). Pressure can also come in the form of psychological force upon an individual to wear down his resistance. Samson relented and told his wife the riddle he had devised because she had cried for a week and had pressed him so hard (Judg. 14:17). Similarly, Delilah "pressed him daily with her words, and urged him, so that his soul was vexed unto death," and he told her the secret of his strength (Judg. 16:16). Job 32:18 offers an example of constraint or pressure within an individual. Elihu had apparently listened to the dialog between Job and his friends and could wait no longer to offer his counsel: "I am full of the matter, the spirit within me constrains me." And so in speaking, he gave vent to his opinions. (Complete Biblical Library) Tsug - 11x in 10v bring distress(1), constrains(1), distress(2), oppress(3), oppressor(2), pressed(1), pressed him so hard(1). Deut. 28:53; Deut. 28:55; Deut. 28:57; Jdg. 14:17; Jdg. 16:16; Job 32:18; Isa. 29:2; Isa. 29:7; Isa. 51:13; Jer. 19:9 Judges 14:18 So the men of the city said to him on the seventh day before the sun went down, "What is sweeter than honey? And what is stronger than a lion?" And he said to them, "If you had not plowed with my heifer, You would not have found out my riddle." Judges 14 Resources Related Passage: Deuteronomy 21:3+ (HEIFERS WERE OCCASIONALLY USED FOR PLOWING) “It shall be that the city which is nearest to the slain man, that is, the elders of that city, shall take a heifer of the herd, which has not been worked and which has not pulled in a yoke; PLOWING WITH MY HEIFER So the men of the city said to him on the seventh day before the sun went down, "What is sweeter than honey? And what is stronger than a lion?" And he said to them, "If you had not plowed with my heifer, You would not have found out my riddle (chidah; Lxx- problema)." - The Hebrew is as disparaging to this woman as is the English! It is not a good thing to call a woman a cow! In calling her a “heifer” he was ridiculing her for her untamed and stubborn spirit (cf. Jer 50:11; Hos 4:16). His statement also accuses the Philistines of "cheating" on determination of the riddle's meaning. One wonders what the result of this whole story would have been had he not plowed with their heifer. He had no right to her because she was part of an alien nation. And yet in willful disobedience he had determined to have her. Wiersbe - We wonder how his wife felt being compared to a heifer? The proverb simply means, “You couldn’t have done what you did if you hadn’t broken the rules,” because heifers weren’t used for plowing. Since the guests had played foul, technically Samson could have refused to pay the prize; but he generously agreed to keep his promise. Perhaps he found out that his wife’s life had been threatened and he didn’t want to put her and her family into jeopardy again. (See context in The Bible Exposition Commentary) Arthur Cundall - Samson, anticipating the consummation of the marriage, was anxious to stop the flow of tears. But the shared secret meant that the marriage was, in fact, never consummated, for, as the seventh day drew to its close, the riddle was answered. Samson never entered the bridal chamber and without this the marriage was considered invalid. (Borrow Judges & Ruth: Tyndale Old Testament Commentary ) Ray Pritchard - He Couldn’t Face Up To His Own Stupidity Jdg 14:18-20 This little episode is almost over. The groomsmen know the secret of the riddle and they come to Samson at the last moment with the answer. His reply is filled with sarcasm: “If you had not plowed with my heifer, you would not have solved my riddle.” (Jdg 14:18) But now Samson had lost the bet. He has to find 30 linen garments and 30 changes of clothes. Here is his solution: “He went down to Ashkelon, struck down thirty of their men, stripped them of their belongings and gave their clothes to those who had explained the riddle.” (Jdg 14:19) That’s fine, except it meant that Samson killed 30 Philistines to pay off his bet. It also means he had to touch their dead bodies in order to get the clothes off—a clear violation of the Nazirite vow. But it doesn’t matter now. Samson is angry because he has been publicly humiliated—betrayed by his bride and embarrassed by the groomsmen. But what was there to be angry about? —He’s the one who went to Philistine territory in the first place. —He’s the one who picked out the girl.—He’s the one who decided to marry her.—He’s the one who thought up the riddle.—He’s the one who made the bet.—He’s the one who named the price.—He’s the only one who knew the secret.—He’s the one who gave the secret away!!! Samson, if you want to get angry with somebody, try looking in the mirror. The only fool you’ll see is the one looking back at you. He paid off the debt and then returned to his father’s house (20). But what about his bride? What about the consummation? What about the marriage? Samson leaves his bride standing at the altar and her father (who is understandably embarrassed) gives her to the best man. He married her and the story is over. Empowered But Not Controlled - This is a strange chapter in many ways. What starts out with lust ends up with anger. In the beginning, Samson wants romance; in the end, he wants revenge. In between, he makes one mistake after another. Samson’s basic problem is that he never learned to control his own emotions. Time and again they get him into trouble—first in romance, then in revenge. Samson is the perfect picture of a believer out of control. And here’s the irony. He was empowered by the Spirit but he was never controlled by the Spirit. That can happen to any of us. When it does, we’re just like Samson—capable of great accomplishments and incredibly stupid mistakes at the same time. Incidentally, that explains how some Christian leaders can accomplish great things for God and yet fall into terrible sin. They are empowered by the Spirit, but they are not controlled by the Spirit. Unfortunately that happens more often than we think. The Truth Will Set You Free But …Several weeks ago I shared with the folks at snow camp the most important spiritual truth I have learned in the last several years. I stumbled across it when my brother Ron came to visit us in Dallas. He told me about a counselor he had been seeing who had given him a lot of help. A few weeks later I had the opportunity to travel to Jackson, Mississippi, to visit the counselor myself. He gave me a personality inventory and later mailed the results to me. When he mailed them back, my brother Ron also enclosed some sheets of paper the counselor had given him. On one page the counselor had done a takeoff on the famous words of Jesus, “You shall know the truth and the truth shall make you free.” (John 8:32) He had taken the last phrase and printed it like this: THE TRUTH SHALL MAKE YOU FREE … BUT IT WILL HURT YOU FIRST. It startled me, and then it was as if someone had turned on a light above my head. Yes, of course, it makes perfect sense. The truth will set you free but it will hurt you first. In a flash I realized why most people have trouble growing spiritually. It’s not because we don’t know the truth. My soul, we’ve got so much truth it’s running out our eyeballs. We hear the truth at church, on the radio, from our friends, from books and tapes and seminars and concerts. And we get it straight from the Bible. That’s not our problem. If just knowing the truth were all we needed, we’d all be candidates for permanent sainthood. No, the problem runs deeper than that. We know the truth but we don’t want to let it hurt us so we deflect it, ignore it, deny it, attack it, argue with it and in general avoid it in any way we can. Our approach is like a spaceship being attacked by aliens. We put up the force field so we can deflect the incoming bullets of truth. After awhile we get so good at deflection that the truth never gets through to us at all. We hear the truth … we know the truth … but we deflect the truth so it never gets close enough to hurt. Therefore, we are not set free. And that’s why …We’re still angry...We’re still stubborn ...We’re still bitter...We’re still greedy...We’re still arrogant...We’re still filled with lust...We’re still self-willed...We’re still unkind...We refuse to let the truth hurt us! Are You Willing To Let The Truth Hurt You? Samson thought he was free, but he wasn’t. He was in bondage to his own uncontrolled emotions. Strangely enough, the truly free man is not the man who does whatever he wants. The truly free man is the man who has dared to let the truth hurt him and in the process of being hurt, he has been set free. “The truth shall set you free … but it will hurt you first.” For some, that will be the most important thing you hear in this series on Samson. Take some time to think about it. It’s the most important truth I’ve heard in the last two years. So here’s the question: Are you willing to let the truth hurt you? Whenever you decide to say, Yes, the words of Jesus will come true for you and the truth will at last set you free. (Out of Control) George Bush What is sweeter than honey? what is stronger than a lion? This must be understood merely as a compend of the solution of the riddle, for it was not simply the two distinct objects, the lion and the honey, which constituted its point, but the ‘coming out’ of the one from the other, and unless the manner of this was stated, we do not see how the riddle could properly be considered as solved. (resource) Bush - lf ye had not ploughed with my heifer, &c. A proverbial expression, intimating that the Philistines could not have obtained the solution of the riddle without availing themselves of the assistance of his wife. (resource) Keil and Delitzsch - Thus on the seventh day, before the sun went down (חַרְסָה = חֶרֶס, Judg. 8:13; Job 9:7, with a toneless ah, a softening down of the feminine termination: see Ewald, § 173, h.), the men of the city (i.e., the thirty young men who had been invited) said to Samson, “What is sweeter than honey, and what stronger than a lion?” But Samson saw through the whole thing, and replied, “If ye had not ploughed with my heifer, ye had not hit upon (guessed) my riddle,”—a proverbial saying, the meaning of which is perfectly clear.(Commentary) Judges 14:19 Then the Spirit of the LORD came upon him mightily, and he went down to Ashkelon and killed thirty of them and took their spoil, and gave the changes of clothes to those who told the riddle. And his anger burned, and he went up to his father's house. Spirit: JdG 14:6 Jdg 3:10 Jdg 13:25 Jdg 15:14 1Sa 11:6 Judges 14 Resources Ashkelon on coast about 23 miles from Timnah (ESV Global Study Bible) THE SPIRIT CAME UPON SAMSON Then the Spirit of the LORD came upon him mightily (cf Jdg 14:6+), and he went down to Ashkelon and killed thirty of them and took their spoil, and gave the changes of clothes to those who told the riddle (chidah; Lxx- problema) - Notice the Spirit gave him physical power but no self control. Empowered by God's Spirit, Samson killed 30 Philistines and stole their clothes in order to pay off his debt to the groomsmen. Unlike Ehud, who was conscious of his role as a liberator, Samson seems to be unaware of his role as God's deliverer. In this context he was simply expressing his anger at being cheated. But Samson's vengeance was part of him beginning to deliver Israel from the Philistines, even if the way he did it was not "ideal." The man with unbridled passion was also a man with an uncontrolled temper!
Juízes 14
Wiersbe - Those who can’t control their tongue can’t control their bodies (James 3:2); and in Samson’s case, the consequences of this lack of discipline were disastrous.Samson lost his temper (Jdg 14:19–20). (See context in The Bible Exposition Commentary) Criswell quips that "This is the first of a series of turnovers, when the Philistines think they have defeated Samson, then find themselves the losers." George Bush (resource) The Spirit of the Lord came upon him. See on Jdg 14:6-note. (resource) Went down to Ashkelon, and slew thirty men of them, &c. Ashkelon was a city possessed at this time by the Philistines, and one of their five lordships, though it had previously been taken and for some time held by Judah, ch. 1:18. It was situated fifteen miles north of Gaza, nine north of Ashdod, and about forty west from Jerusalem. The divine predictions respecting it have been so literally fulfilled, that there is not, says Richardson, an inhabitant within its walls; its lofty towers lie scattered on the ground, and the ruins within its walls do not shelter a human being. Samson’s going to this distant city and taking the lives of thirty of its inhabitants can only be justified on the general ground of his being raised up to be a judge and deliverer of his people, and to avenge their Philistine oppressors. The inference is reasonable, that the Spirit of the Lord came upon him not only to enable, but also to authorize him to perform the deed here mentioned. ‘It is just with God to destine what enemies he pleases to execution. It is not to be inquired, why this man is stricken rather than another, when both are Philistines.’ Bp. Hall. (resource) Took their spoil. Their apparel; the garments which they had on, and of which he stripped their dead bodies. Express mention, it is true, is not here made of the sheets or shirts, but they are evidently implied from v. 13. The Jewish critics make it a question how Samson, being a Nazarite, and consequently forbidden to touch a dead body, Num. 6:6, could, without pollution, have possessed himself of the raiment of these slain Philistines. The question is one of no great moment, as the facts in the case force us to the conclusion, either that this prohibition was binding only upon the temporary, and not upon the perpetual Nazarites, or that God through his Spirit acting in and by Samson, granted him a dispensation in this particular; as the same authority which binds has power also to loose in regard to ceremonial observances. (resource) His anger was kindled. Against his perfidious wife and his thirty companions, whose treatment of him had been so treacherous and unprincipled. (resource) He went up to his father’s house. Abandoning for the present his new-married wife, but not, we think, with the design of a permanent desertion. It was probably with a view, in a mild way, to signify his displeasure at her recent conduct, and to bring her to the expression of a suitable regret. The result, however, was different from what he anticipated. (resource) Keil and Delitzsch - Nevertheless he was obliged to keep his promise (v. 12). Then the Spirit of Jehovah came upon him. He went down to Ashkelon, slew thirty men of them, i.e., of the Ashkelonites, took their clothes (חֲלִיצֹות, exuviae: see 2 Sam. 2:21), and gave the changes of garments to those who had shown the riddle. This act is described as the operation of the Spirit of Jehovah which came upon Samson, because it showed to the Philistines the superior power of the servants of Jehovah. It was not carnal revenge that had impelled Samson to the deed. It was not till the deed itself was done that his anger was kindled; and even then it was not against the Philistines, to whom he had been obliged to pay or give the thirty garments, but against his wife, who had betrayed his secret to her countrymen, so that he returned to his father’s house, viz., without his wife.(Commentary) Judges 14:20 But Samson's wife was given to his companion who had been his friend. Judges 14 Resources ANOTHER ACT OF TREACHERY But Samson's wife was given to his companion who had been his friend: By deduction it is clear Samson left the site of the wedding and returned home, apparently still angry (and a bit "petulant"). It was a disgrace for a bride to be deserted at the completion of the wedding feast and thus the father gave his daughter to his companion (? "best man"). On the other hand there is no evidence that Samson had said he would not return, so this represents an act of treachery on the part of the father, one which would have dire consequences. Wiersbe thinks that "If Samson had won his way and married a Philistine woman, that relationship would have crippled the work God had called him to do. Believers today who enter into unholy alliances are sinning and hindering the work of the Lord too (2Cor. 6:14–18+). If Samson had sought God’s leading, the Lord would have directed him. Instead, Samson went his own way, and the Lord had to overrule his selfish decisions. “I will instruct you and teach you in the way you should go; I will guide you with My eye. Do not be like the horse or like the mule, which have no understanding, which must be harnessed with bit and bridle, else they will not come near you” (Ps. 32:8–9NKJV). If we’re looking by faith into the face of the Lord, He can guide us with His eye, the way parents guide their children. But if we turn our backs on Him, he has to treat us like animals and harness us. Samson was either impetuously rushing ahead like the horse or stubbornly holding back like the mule, and God had to deal with him." (See context of The Bible Exposition Commentary) George Bush Samson’s wife was given to his companion, &c. Heb. תהי למרעהו tehi lemëreëhu, became to his companion. The consent and agency of her parents in this disposal of her are not expressed, but implied. It is probable that they were by this time, on further acquaintance with Samson, quite willing to have the connexion broken up, and to be rid of one whose intimate relation to them augured no good, and accordingly seized the colorable pretence of his temporary withdrawment to make the separation lasting. ‘What pretence of friendship soever he make, a true Philistine will soon be weary of an Israelite.’ Bp. Hall. (resource) Whom he had used as his friend. With whom he had been upon the most intimate terms. This person, technically termed the paranymph, was probably what is called in the New Testament the ‘friend of the bridegroom.’ He was a trusted friend, and charged with a peculiarly delicate and confidential office. He devoted himself for a time almost entirely to the affairs of the bridegroom; before the day of marriage, he was usually the medium of communication between the bridegroom and the bride; during the marriage festivity, he was in constant attendance, doing his best to promote the hilarity of the entertainments, and rejoicing in the happiness of his friend. Nor did his duties terminate with the completion of the marriage, but he was considered the patron and confidential friend of both parties, and was usually called in to compose any differences that might arise between them. Samson’s friend must, as his paranymph, have had peculiar facilities for forming an acquaintance with the woman, and of gaining her favorable notice; and the treachery of one whom he had so largely trusted, must have been peculiarly distressing to him. Wrongs done by a friend wound the spirit more deeply than any others. ‘It was thou, my friend,’ says David. (resource) James Smith - SAMSON’S LIFE AND DEATH Judges 14–16 “What Heaven bestows, with thankful eyes receive; First ask thy heart, and then through faith believe; Slowly we wander o’er a toilsome way, Shadows of life, and pilgrims of a day. ‘Who restless on this world receives a fall,’ Look up on high, and trust thy God for all.”—CHAUCER. The fuller the cup the more easily is it to spill the contents. The higher the spiritual privilege the more need for lowliness of walk before God. The stronger we are the greater the temptation to trust in our strength. The more frequently the Spirit of God moves us the more powerfully will the world and the flesh oppose us. The life of Samson alternates with light and shade. A Nazarite who seemed to be partially unconscious of the sacredness of his life, a fatal flaw in his character as a servant in the work of God. “Know ye not that Christ dwelleth in you?” Let us look at his— I. Amazing Exploits. “He rent a young lion like a kid” (Jdg 14:6). “With the jawbone of an ass he slew a thousand men” (Jdg 15:15). “He carried away the gates of the city of Gaza” (Jdg 16:3). In Samson that promise was literally fulfilled: “One man of you shall chase a thousand” (Joshua 23:10). It is as easy for God to work with one man as with three hundred (Judges 7:7). Samson had no followers; he asked for none. He alone was commissioned and empowered; he alone must do it. In olden times God usually began with one man. Jesus began with two (John 1:37). We will never do exploits for God if we wait on others to help us. One man in the power of the Spirit is always equal to the occasion. “Greater is He that is in you than he that is in the world.” The weapons used by Samson were worthy of the mighty Spirit of the Lord. “Foolish and base things” (1 Cor. 1:27–29). II. Superhuman Strength. “Delilah said to Samson, Tell me, I pray thee, wherein thy great strength lieth” (Jdg 16:6). Samson was not a giant; his great sttength did not, therefore, lie in an arm of flesh. No human muscle can be developed into spiritual power. The secret of his great strength lay in the presence of the Almighty Spirit of God with him, as one consecrated to the will of God. “Ye shall receive the power of the Holy Ghost coming upon you, and ye shall be witnesses unto Me” (Acts 1:8). This is still the secret of the great strength of any servant of Jesus Christ, and it may be yours. This great strength cannot be purchased by intellectual wisdom or social position. It is the gift of God (Acts 8:18–20), and should be to our souls what our physical strength is to our bodies, only in a superhuman degree, the mighty power of God. III. Sore Temptation. “She pressed him daily with her words, and urged him, so that his soul was vexed unto death” (Jdg 16:16). You will notice that the whole force of this temptress’ energy is brought to bear upon that one thing that distinguished Samson from other men, “Wherein thy great strength lieth” (v. 15). In falling in love with Delilah he deliberately steps into the fires of trial. This was clearly an unequal yoke; from the very first she sought his ruin as a Nazarite (vv. 5, 6), and proved herself an enemy to the divine purpose in the life of Samson. It is a melancholy sight to see one trifling so with the secret of his power for God. Unholy alliances are deadly enemies to spiritual power. Whatever would mar our relationship with God must be looked upon as the poison of a serpent. Our strongest point for God will be the point most incessantly assaulted by the devil and the Spirit-resisting world. “Call upon ME in the day of trouble” (Psa. 50:15). IV. Complete Failure. “She made him sleep upon her knees; and he awoke, and said, I will go out, as at other times, and shake myself. But he wist not that the Lord was departed from him” (Jdg 16:19, 20). While he slept his locks were cut off, and his strength went from him. He shakes himself as at other times, but it is only himself he shakes. The mighty enemy-shaking power of the presence of the Lord was gone. He is now but a withered branch, fit to be cast into the fire at the hands of men (John 15:6). When the Spirit of God is grieved our defence as servants is gone (Num. 14:9). When the Spirit of the Lord departed from Saul, at that moment he began to fall (1 Sam. 18:12). His strength lay not in his locks, but that head that had never felt the touch of a razor was a witness of his consecration to the will of God. In losing his hair he lost his testimony for God. The power of the Spirit of God alone can make us true witnesses for Christ. Without this we may shake ourselves in feverish effort, but this will only reveal our utter weakness. For a servant of Christ to be as weak as other men is doing dishonour to the Spirit of God. Samson is not the only servant of God who has lost his power through worldliness and self-indulgence (v. 19). Much of the powerless preaching of to-day may be traced to the same cause. No one can possibly fail in the work of the Lord who lives and acts in the power of the Holy Spirit (Phil. 2:13). V. Terrible Bondage. “The Philistines took him, and put out his eyes, and bound him with fetters of brass; and he did grind in the prison-house” (Jdg 16:21). He was betrayed by the woman whom he loved, and on whose knees he slept the fatal sleep. The pleasures of sin always deliver over its votaries to spiritual blindness and bondage. Poor Samson. How are the mighty fallen! Let us take warning, and beware of worldly pleasures that ensnare the soul to the grieving of the Holy Ghost. Is there none among us whose service for God and His Christ is performed under the same conditions as Samson worked in the prison-house of Gaza? Blind and fettered servants, to whom the house of prayer becomes as a prison, a place to be got out of as soon as possible. We have neither eyes to see nor liberty to serve, unless we are filled with the Holy Spirit. Apart from this the Lord’s work will become a drudgery and a slavery. Prison grinders instead of triumphant warriors. VI. Final Victory. “And Samson called unto the Lord,” etc. (Jdg 16:28–30). Out of the depths of his sorrow and helplessness he cried unto the Lord. This is the only time we read of him acknowledging the Lord. His urgent and pitiful request is granted. “His hair began to grow again” (v. 22); his separation unto God began to appear once more. If we have lost our power for God there is only one way whereby it can be restored—confession and fresh consecration. Samson’s dying cry was for one more manifestation of the old power, that he might die as a victor; and like Jesus Christ, our unfailing Conqueror, by the grace of God he overcame more by his death than his life. Our own restoration to God must precede the ingathering of souls (Ps. 51:12, 13). F B Meyer JUDGES 14 SAMSON'S MARRIAGE FEAST Samson is the type of a man who, guarding against ceremonial laxity, and so keeping the Nazarite vow intact, is at the same time extremely lax in his morals. Though he touched neither wine nor strong drink, and ate no unclean thing, he was carried by passion, like a leaf before the autumn wind. Judges 14:1-4 Samson's illicit love. --As in so many other cases this great mistake lay at the root of much of the misery and sin of Samson's life. He had no right to allow his heart to go out towards any woman of an alien race (Deut. 7:3); but apparently it was quite enough for a woman to please him well, and he insisted that his father should get the Philistine woman to be his wife. How foolish is it to be ensnared by a pretty or a handsome face, unless we know something of the inner life also! God overruled the results, though that did not relieve Samson of blame (comp. Judges 14:4 and Acts 2:23). Judges 14:5-9 Samson's first exploit. -- The rending of the lion was accomplished by Divine power (Judges 14:6), but the contact with the carcass rendered Samson unclean (Lev. 11:27), and when, later, he returned to fetch his wife, and found the carcass full of honey, he would not tell his parents the origin of the honey, lest they might have scrupled to partake of it. In these little acts of laxity, he was already laying the foundation of his fall. The borer-worm prepares the oak for its fall, long before it snaps before the northeast blast. Not once or twice in our lives have we met with a close analogy to this old story; circumstances which have roared against us, threatening our lives, have finally yielded honey and meat. We think as we meet them that they will involve us in unmitigated disaster; but as we look back upon them in after years, we count them the sources of unutterable delight. Everything depends upon how we meet them. It is only they on whom the Spirit of the Lord comes mightily, to whom the strong yields sweetness. Judges 14:10-20 Samson's marriage-feast, and riddle. -- The proposal of riddles was a favorite Oriental pastime. It was the seventh day of the week, but the fourth of the feast (Judges 14:14-15). The sheets (Judges 14:12) were the hykes still worn in the East. When, at the end of the seven day limit, the Philistines were unable to solve the riddle, they sought the aid of the bride, so that they should not become impoverished (Judges 14:15, marg.), by forfeiting the penalty. Their threats caused this Philistine girl to waver in her allegiance to Samson, and she worked until she had extracted from him the answer. Her efforts, however, to avoid the fate with which she was threatened (Judges 14:15) only obtained for her a temporary respite, as the identical punishment she dreaded was afterwards meted out to her and her people (Judges 15:6). How weak human love may be unless it is sanctified by the love of God! Even the love of a newly-married wife may fail, unless it is possessed by a stronger passion, and held true by a mightier hand than her own. Let us never forget the sense in which Samson's riddle has been realized in the destruction of death by Christ (1 Tim. 1:10; 1 Cor. 15:54; Heb. 2:14-15). Some of our bitterest foes yield us strength and sweetness beneath the gracious influences of the Holy Spirit. (F. B. Meyer. CHOICE NOTES ON JOSHUA THROUGH 2 KINGS) Keil and Delitzsch Commentary - “And Samson’s wife was given to his friend, whom he had chosen as a friend.” מֵרֵעַ is not doubt to be understood here in the sense of “the friend of the bridegroom” (John 3:29), ὁ νυμφαγωγός (LXX), the conductor of the bride,—namely, one of the thirty companions (v. 10), whom Samson had entrusted with this office at the marriage festival. The faithlessness of the Philistines towards the Israelites was no doubt apparent here; for even if Samson went home enraged at the treacherous behaviour of his wife, without taking her with him, he did not intend to break the marriage tie, as Judg. 15:1, 2 clearly shows. So that instead of looking at the wrong by which Samson felt himself aggrieved, and trying to mitigate his wrath, the parents of the woman made the breach irreparable by giving their daughter as a wife to his companion. (Commentary) Henry Rossier The Serpent and The Lion. The Feast (Judges 14) We have seen what Nazariteship is. The history of Samson shows us, that in it lies our spiritual power. Christ only has fully made good His Nazariteship, an absolute moral separation, throughout the whole of His life down here, and it is still the case in heaven where He abides the true Nazarite "separate from sinners" (He 7:26-note). Samson, the Nazarite, is hardly a type of Christ except as to his mission (Judges 13:5). He is really, rather the type of the testimony which the church of God renders in separation from the world, in the power of the Spirit and in communion with the Lord. The history of this man of God, although abounding in acts of power, is notwithstanding one of the most sorrowful recitals contained in the word. Samson (the church likewise, founded on an ascended Christ) should have been a true representative of separation to God. Alas! he was nothing of the sort. In comparing his Nazariteship with that of Christ, how striking does the deficiency of Samson's appear! Christ, the true Nazarite, encountered Satan in two characters: in the desert, as the serpent subtle and enticing; and, at the end of His course, as the roaring lion that rends and devours. In the desert, the Lord met the wiles of the enemy, with the word of God and entire dependence upon Him, and gained the victory. Samson, at the beginning of his career, encountered the serpent, who sought to entice him by means of one of the daughters of the Philistines. Twice is it said that "she pleased him well" (Jdg 14:3, 7). From that time he formed the intention of uniting himself to this woman who belonged to the race of Israel's oppressors. It is just the same with the individual or with the church when in conflict with the deceiver; Satan, who had nothing in Christ (John 14:30), easily finds a response in our hearts: By means of the eyes, our hearts are lured to the object presented by him and find pleasure in acquiring it. It does not necessarily follow that we must fall. If such objects are attractive to our eyes, grace and the word which reveals this grace to us are able to keep us. Notwithstanding the tendencies of his heart, Samson, kept by the providential grace of God, never married the daughter of the Philistines. The desire of Samson showed that the word of God had not its right weight with him. His parents, knowing much less of the counsels, but more of the word, of God than he did, said to him: "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?" (Jdg 14:3) The word of God was indeed explicit on this point: "Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son, for they will turn away thy son from following me, that they may serve other gods" (Dt 7:3, 4). Why did not Samson take heed to this? Christ, the perfect Nazarite, recognized the absolute authority of the Scriptures and fed upon every word that proceedeth out of the mouth of God. The word of God not having its right weight with Samson, he started on a downward path which could only lead to a fall. In the life of Samson, three women mark the three stages which led to the loss of his Nazariteship. The first was pleasing to his eyes; he formed a passing connection with the second (Judges 16: 1), and he loved the third (Judges 16:4). When his affections were engaged, the last hour of his Nazariteship had sounded. Nevertheless Samson was not devoid of affection for Jehovah and His people. It is said, "But his father and his mother knew not that it was of Jehovah, that he sought an occasion against the Philistines" (Jdg 14:4). The domination of the latter was hateful to him. He was looking for a favorable opportunity to strike the blow which should break the yoke weighing upon the children of Israel. But Samson was not single-eyed; he brought a divided heart to the work. Trying to reconcile pleasing his own eyes with his hatred against the enemy of his people, he was holding out his left hand to the world and at the same time wanting to fight it with his right. Yet God took note of what there was for Him in this divided heart. "It was of the Lord" who could use even the weaknesses of Samson to accomplish His purposes of grace towards His people. This proneness to seek in the world that which "pleases the eyes," led Samson into endless difficulties from which only the power of God could deliver him. There are many instances in the word where a first look turned toward the world involves the believer in irreparable trouble. We have to watch against that with fear and trembling, for we can never foretell what abyss a single lust may open for us. Such was the case with Adam, with Noah, with Lot, with David. Grace can keep us, but it will not do to trifle with it, nor to imagine that we can use it as a cloak to cover our lusts or to excuse our sins Let us rely on it in order to be sustained and preserved from falling, and if we have been so unhappy as to have abandoned for an instant this support, let us quickly return to it for restoration and for the recovery of our lost communion. Samson was on slippery ground. His eyes were enamoured, and he desired to take this woman for his wife; for alliance with the world follows the lust of the eyes. Then he made a feast (Jdg 14:10), and seated himself at it, guarding no doubt the external marks of his Nazariteship, for we are not told that he drank wine with the Philistines; yet this repast had a sorrowful termination for him. Before going any further let us take into consideration what preceded the feast in Samson's history. We have already said that Satan not only presents himself as a serpent, but also as a roaring lion. It was in this character that the Lord Jesus met him in Gethsemane and at the cross. Nothing is more terrifying than the roar of the lion. Satan sought to frighten the holy soul of Christ in order to make Him abandon the divine path which led down to the sacrifice. In the power of the Holy Spirit and in perfect dependence on His Father, the Lord withstood him in the garden of the Mount of Olives. At the cross, where he opened his mouth against Christ "as a ravening and a roaring lion" (Ps 22:13-note), the Lord in "the weakness of God" (see 1Co 1:25), overcame "the strong man," and, through death, nullified his power (He 2:14-note). In just the same form does Satan present himself to the children of God. "Your adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour" (1Pe 5:8-note). If he does not succeed in beguiling us, he tries to frighten us. Samson was now confronted by the young lion, coming up against him from the country of the Philistines, and here his Nazariteship was manifested in its full power, which is that of the Spirit of God. "And the Spirit of Jehovah came mightily upon him, and he rent him as he would have rent a kid, and he had nothing in his hand" (Jdg 14:6). Such is the way that we have to act when meeting Satan. We should not spare him in the least, for if we do he will return to the charge. We must, in our struggle, rend him as we would rend a kid. He can do nothing to us so long as we resist him fearlessly (see Jas 4:7; 1Pe 5:9-note); for, weapons (if we may so speak), Jesus has already overcome him for us at the cross. Later on, Samson, passing by the same road, turned aside to see the carcass of the lion, and found in it "a swarm of bees and honey;" he ate some of it as he went along, and gave some to his parents. As the fruit of Christ's victory on the cross, all heavenly blessings have been placed in our hands, and these blessings are taken from the spoil of the defeated enemy. And if we, obtaining a victory over him (henceforth rendered easy), treat him as a vanquished foe, our souls will be filled with strength and sweetness. We shall be able to impart of what we have got to others; but, like Samson who ate as he went along our own souls will have first been fed. Let us never treat Satan as a friend; if we do, we shall come away from such a meeting beaten and enfeebled, embittered and famished. The victory of Samson over the lion of Timnath was not only a proof of strength; it was a secret between him and God. When his eyes were attracted to the daughter of the Philistines, he told his parents of it; concerning his victory he told no one. I he life of Samson abounded with secrets and at the same time with acts of power. Even his Nazariteship was a secret, a link, unknown to any, between his own soul and Jehovah. This link is for us communion. We meet with four secrets in this chapter. Samson had not divulged his intentions to his parents, nor the part that Jehovah had in these things (Jdg 14:4); he had not told them of his victory (Jdg 14:6), nor the place whence he had procured the honey (Jdg 14:9), nor his riddle (Jdg 14:16). All that, kept unbroken between his soul and God, was for him the only means of following a path of blessing in the midst of this world. Let us return to Samson's feast. He put forth his riddle to the Philistines, rightly supposing that they would understand nothing about it; indeed, had it not been for the feast, he would not have been in danger of betraying himself. But the enemy succeeded in robbing him of that which he had so carefully concealed. The world has an insidious effect upon us, leading to loss of our communion with God. If our hearts, like Samson's, in any way cling to what the world may present to us, it will not be long before we lose our communion. Absence of communion does not at first imply loss of strength; it is, however, the road which leads to it; for, as long as Nazariteship exists, even externally, strength will not be lacking, as Samson proved to the Philistines in the matter of the thirty changes of garments. But did this man of God have much peace and joy during the days of the feast? On the contrary, it was a struggle with tears, care and pressure (Jdg 14:17). He was betrayed by the very woman of his choice. One can scarcely conceive that association with the world would produce the bad results which, as a matter of fact, it does. Samson would never have thought that his thirty companions, aided by his wife, would lay traps to plunder him, for the thirty changes of garments by right belonged to him. Satan may separate us from communion with the Lord, may make us unhappy; he may also hinder our being witnesses here below, but, thanks be to God, he cannot pluck us out of the hand of Christ. The grace of God preserved Samson from the final consequences of his error, and delivered him from an alliance which God could not approve of. The Spirit of Jehovah having come upon him he performed mighty deeds. "And his anger was kindled" (Jdg 14:19). Samson was a man of a very selfish character and was guided in his action by the sense of the wrong that had been done him. Nevertheless he was victorious over the enemies of Jehovah, and kept for himself none of their spoil, it went back to the world, from whence it had been taken. Then he quitted the scene of so much unhappiness and "went up to his father's house," which he never should have left to settle among the Philistines. May we profit by this lesson; and if, in our intercourse with the world, we have passed through painful experiences, let us hasten to return to the Father's house (which we never should have left, even in thought), where He dwells whose communion is the source of our peace and happiness all our pilgrimage way, till that moment comes when we shall enter forever into that house — our eternal dwelling-place! William Kelly Lectures on the Book of Judges (Judges 13-16) In the next chapter (Judges 13) we begin a new kind of instrument God raised up for His purpose; and in this case the state of the people was such that God severs him to Himself as a Nazarite. A stronger proof there could not be desired, that the people, as a whole, were far from God. In all ordinary cases a Nazarite was one who had taken a peculiar vow of separation to God, but lasting only for a short time. In the instance before us it was an extraordinary Nazariteship, stretching through the whole life. But what a Nazarite was Samson! Outwardly indeed he was separate. We have here one of the strangest and most humbling of histories recorded in Scripture, and withal singularly marking that very truth that we have so often ere this referred to: how little moral strength keeps pace with physical power as it wrought in and by Samson. Of all the deliverers that grace ever raised up, there was not one who for personal prowess was to be compared with Samson; but of all those, where was the man who fell so habitually below even that which would have disgraced an ordinary Israelite? Yet was he a Nazarite from his mother's womb! It seems therefore that the two extremes of moral weakness and of outward strength find each its height in this extraordinary character. But we must look a little into the great principles of divine truth that meet us in weighing the history of Samson. His very birth was peculiar, and the circumstances too before it; for there never had been as yet a time when Israel had been so enslaved; and undoubtedly the deliverer, as we have traced regularly hitherto, so here again to the last, is seen to be according to the estate of the people, with whatever might or success God might be pleased to clothe him. "And the children of Israel did evil again in the sight of Jehovah; and Jehovah delivered them into the hand of the Philistines forty years." It was a long time, we might have justly thought, in the days of Gideon, to have known seven years' subjection; but we hear of a far longer period in the case of the Philistines, the hottest and most pertinacious of the hostile neighbours of Israel, and so much the more galling as being within their border. For forty years the people groaned under their hard mastery. We shall find too that Samson's feats of power, great as they were, in no way broke the neck of Philistine oppression. For on the contrary after Samson's days, the sufferings of the children of Israel reached even a higher degree than they had ever attained under Samson or before. However this may have been, we may notice first the quarter whence deliverance was to come: "There was a certain man of Zorah, of the family of the Danites." It was ordered of God that it should spring from that tribe, which was more than any other marked, not merely by a weakness that portended danger to themselves, as we shall see, but by a moral laxity which would finally afford a suited subject, as indeed from the beginning it had been intimated prophetically in the last words of their father Jacob a-dying, for the fatal result of departure and apostasy from God. Of this tribe Samson was born. The circumstances also were highly remarkable. "His wife was barren, and bare not. And the angel of Jehovah appeared unto the woman" with the promise that a child should be born, at the same time enjoining that she was to drink no wine nor strong drink, nor eat any unclean thing; and that, when the child was born, no razor was to come upon his head. "For the child shall be a Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines." There was another whom God would employ at a later date to destroy the power of the Philistines, a man of another spirit, and of a hand very different from Samson's. I speak of course of David, the son of Jesse. Whatever might be wrought now was but the beginning of deliverance for Israel. God would magnify His power, but only as a witness now and then; nothing more. Anything like full deliverance must await that day, itself a type of the day of Jehovah. The woman then tells her husband of the angel's visit, and they both entreat Jehovah, Manoah particularly, that the man of God might be sent again. Jehovah listens, and His angel appears to the woman, who summons her husband, when both see the angel as he repeats his message with its solemn injunction. Separateness from what was allowed to an Israelite was not only commanded but made life-long in Samson's case, as I cannot but believe it significant of what was due to God in consequence of the state in which the people of God then lay. In due time the child was born, "and the Spirit of Jehovah began to move him at times in the camp of Dan between Zorah and Eshtaol." His chequered history follows. "And Samson went down to Timnath, and saw a woman in Timnath of the daughters of the Philistines, and he came up, and told his father and his mother, and said, I have seen a woman in Timnath of the daughters of the Philistines: now therefore get her for me to wife" (Judges 14). His father and mother remonstrate in vain. ''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?" Samson was just as self-willed as he was strong. "And Samson said unto his father, Get her for me; for she pleaseth me well. But his father and his mother knew not that it was of Jehovah, that he sought an occasion against the Philistines." Now that the occasion calls for it, one may notice by the way the transparent boldness of Scripture, as wonderfully instructive as the reserve we have already remarked. If man had the writing of the story, would he have dared to speak out thus plainly? I doubt that any believer, without inspiration, would have felt it desirable to write that verse, and many more, as God has done it. If unveiling the fact at all, he would have apologized for it, denounced its evil to clear himself, spoken much perhaps of God's permitting and overruling. Now I am far from denying that it is right for us to feel the pain and shame of Samson's ways. But there is one thing that God's Spirit always assumes — the perfect goodness and the unswerving holiness of God. And this, beyond all doubt or fear, we are entitled always to keep before our hearts in reading the Bible. Never then let the breath of suspicion enter your soul. Invariably, when you listen to the written word of God, range yourself on His side. You will never understand the Bible otherwise. You may be tried; but be assured that you will be helped out of the trial. The day may come when nobody appears to lend you a helping hand. What is to become of you then? Once allow your soul to be sullied by judging those living oracles, and real faith in the Bible is gone as far as you are concerned. If I do not trust it in everything, I can trust it in nothing. So dangerous is apt to be the reaction against one ever so honest; the more you have trusted, when you begin to doubt, the worse it is apt to be, even with poor erring man, who knows not what a serious thing it is. Nor ought anyone to allow a suspicion until he has the certainty of that which can be accounted for in no way save by guilt. And this, I need scarce say, is still more due on the score of brotherly relation and divine love, not merely on the ground of that which we might expect for our own souls. But when God and His word are in question, it ought to be a simple matter for a child of God. How often it is ourselves who make the difficulties of which the enemy greedily avails himself against our own souls and His glory! For objections against scripture are always the creation of unbelief. Difficulties, where they exist for us, would only exercise faith in God. The word of God is always in itself not only right, but fraught with light. It makes wise the simple; it enlightens the eyes. "The entrance of thy words giveth light; it giveth understanding unto the simple." Undoubtedly there are many things in scripture of which we are ignorant; but then we are not entitled to interpret the word of God by ourselves. There is such a thing as to be taught of God. The Holy Ghost is given for this as for other purposes. It may often be doubtless that we are obliged to wait, and a wholesome thing too for our souls it should be. It is well sometimes for all those who teach that they should be obliged to learn; well that they should be forced to feel that they do not know; an excellent moral lesson that they should confess it — not only be conscious of it, but own it; for indeed the necessary claim of scripture is that it be confided in as the word of God, though it does not thence follow that we are competent to explain all. By the Holy Spirit only can we enter in and enjoy. It is not here meant that there is any special difficulty in that which has been the occasion of these general remarks; still less is it implied that he who speaks makes any pretension to know anything as he ought to know, more than those he sees around him. If through the unction from the Holy One we know all, it is equally true that we all are but learners. Again, it is not of course any attainment of mine that leads me to speak as I have done now. If I have spoken strongly, it is only, I trust, what becomes every believer. I have taken no ground beyond your own, my brethren; but surely this is a ground that calls you to assert the very same inestimable privilege that I boast as by grace a man of faith. It is not the vanity of setting up oneself as possessed of exclusive powers or special means of attaining or explaining anything; for I should distrust anyone who pretended to anything of the sort, no matter who or where he might be. But that which does good to every saint and to every soul is the unqualified confidence in God and His word, which, if it does not reproduce itself in hearts purified by faith, at least deals with the consciences of all others till utterly blinded by Satan. Nor are you thus called to believe anything like an extravagance, though it surely would be so if the Bible were a human book, and so to be treated like any other, which after all even infidels do not: witness their occupation with it and zeal against it. Who troubles himself with the Koran or the Shastres, save their votaries? But scripture claims always to be the word of God — never the word of Isaiah or Ezekiel, of Peter or Paul (1Co 14: 37; 2Pe 3:15, 16); for, whatever the instrument may be, it is as truly God's word as if the Holy Ghost had written it without a single instrumental means. If this be submitted to (and you might more consistently reject the Bible altogether, if you do not submit), one sees the hollowness and falsehood of sitting in judgment upon it: for who can question that to doubt that which comes directly from God Himself would be to take the place, not merely of an unbeliever, but of a blasphemer or an atheist? And if unbelief be probed home, it comes to this: it is a virtual denial of God's veracity, of His revelation, if not of His being. But returning from this to the simple tale of Samson's life, I take it as the plain fact that God meant us to learn that He saw fit at that time to deliver by an unworthy instrument, by a man who showed how low he was, if only by the moral incongruity of an Israelitish Nazarite seeking a wife from the fiercest of Israel's uncircumcised enemies. The grossness of such conduct is left to tell its own tale; and yet God, by the man that was thus pursuing his own self-willed course, meant to overrule the occasion for His glory, snapping the more violently the ties which Samson's ungoverned passion and low thoughts induced him to form. The descent is great, when one bearing the name of the Lord slights His word and seeks a path of his own. If God permits him for a season to do his own will, what shame and pain he must reap ere long! Meanwhile the man, morally speaking, is ruined — his testimony to His name being worse than lost. Even if God interfere and produce the direct opposite of the fleshly enjoyment which self-will had sought, it is in no way to the man's praise if God effects his purposes by his acts, spite of wrong and folly. Never indeed is good the fruit of man's will, but of God's. This only gains the day; for it alone is as wise and holy as it is good. I take it therefore, that in the present case there is nothing to stumble the simplest believer, though no doubt there may be to one who knows not God and His word. Alas! how many there are in these days of audacious free-thinking who are disposed to sit in judgment on His word, and give His revelation no credit for telling us the truth as it was and is. Whatever then might be Samson's motives and conduct, it was the Holy One, as we are told, who prompted him against the aggressors of Israel. "It was of Jehovah, that he sought an occasion against the Philistines: for at that time the Philistines had dominion over Israel. Then went Samson down, and his father and his mother, to Timnath, and came to the vineyards of Timnath: and, behold, a young lion roared against him." Thus there was an arrest on the road. We know that the spirit of ease and self-indulgence readily finds a lion in the way — can make one where none is; but here was a real lion that roared against the self-willed youth. "And the Spirit of Jehovah" — to some minds a marvellous fact under the circumstances — "came mightily upon him." It is the expression of the agent of divine power — in no way the seal of redemption or the earnest of the inheritance, as we know Him dwelling in us now since the shedding of the blood of Jesus. It was the energy of His Spirit who thought of His people showing out by the way, as we have remarked, in that wayward man the fallen state to which they were reduced by their own sin, with the highest claims outwardly but morally in as low a condition as could then be conceived. "And the Spirit of Jehovah came mightily upon him, and he rent him as he would have rent a kid, and he had nothing in his hand." Samson stands alone; of Israel none with him, as with the others before him. There was the plainest proof of what God could be, even where there was but one man to work by; but this very fact showed to what a depth was Israel now sunk. It was bad enough when Gideon had only three hundred that God would employ. What was it when there was only one, and such an one as Samson? In order to have communion, we must have some good which is shared together. There was, there could be, none any longer as Israel was. What a picture of the true state of things! Even his father and mother knew nothing about their son's movements. Everything was out of course. Scanty honour paid he to his parents, but ardently gave himself up to the pursuance of his own plans. Yet was God behind and above all; and God, deigning to employ even such a man, at such a time, and under such circumstances, to accomplish, or at least to begin, the deliverance of His people. Samson was afterwards about to put a riddle to the Philistines from this lion. But did he heed the lesson conveyed in the fact himself? Resist the devil, and he will flee from you. Treat Satan as Satan when he betrays himself; and what can he do against the name of the Lord? Yet is the victory won by God's Spirit, without anything in the hand; but it is by direct antagonism to the enemy, not by guilty connection with his instruments. Grave truth! Ah! why did not the strong man learn wisdom in the fear of Jehovah, as he again visited the place where his first lesson was given? His victories had then been as holy as they were brilliant; for he surely needed not to have defiled his Nazariteship by an unholy marriage in order to have punished the Philistines. Alas! we next hear of Samson's visit to the Philistine woman who pleased him well: no small sin for an Israelite, as it is worse for a Christian, to marry one of the world. "And after a time he returned to take her, and he turned aside to see the carcass of the lion: and, behold, there was a swarm of bees and honey in the carcass of the lion. And he took thereof in his hands, and went on eating, and came to his father and mother, and he gave them, and they did eat: but he told not them that he had taken the honey out of the carcass of the lion. So his father went down unto the women: and Samson made there a feast; for so used the young men to do." Then follows the story of his companions and the riddle — a riddle which he was clever enough to put, but which he had little faith to understand or appropriate himself. Is it not evident that Samson feebly knew what God was teaching him by the lion which he slew, and by the lion's carcass which he found with the honey in it? Carried away by his uncurbed feelings (to whatever end God might turn all, for He always governs), he was mighty to act; but as to intelligence, little more than an unconscious instrument. yet did he propose a most instructive riddle, which set forth justly the then condition of the people of God. In that image we have the enemy in great power, but God infinitely above him, able as well as seeing fit to use the least worthy vessel of His power, and out of the slain enemy to furnish the sweetest refreshment. How triumphantly has it been done in Christ our Lord, but in how different a way! Absolutely immaculate Himself, He was made sin for us, that we might become God's righteousness in Him who for us by death annulled him that had the power of death, and gave us out of that defeat our unfailing comfort. Bright contrast between Samson and the man that overthrew Satan on that cross where He Himself reached the very climax of weakness! For He won by no external strength but by suffering. He was crucified in weakness, but rose in the power of God; but there, instead of folly, instead of shame, instead of unhallowed alliance with the enemies of God, how does unsullied perfection shine in Him of whom we boast! The result in the type alas! is that, whatever might be the victory over the lion and whatever the sweetness of the honey, the effort to connect himself with the woman of Timnath turns out no small trouble to the man of might, whose anger was kindled at the treachery which sold his riddle, and, when his wife was given to the companion he had used as his friend, issued in such vexation for the Philistines as is known to us all. (Judges 15: 4, 5) This again leads to a bitter vengeance of the Philistines on those of Timnath who had served him so ill — the very fate befalling them at last, to escape which at first the woman had lent herself to the basest treachery. (Compare Judges 14: 15 with Judges 15: 6.) Now it was that God wrought for His glory. He extricated failing Samson from the direct consequences of his sinful association; but He dealt retributively with treachery by the hands of their own people. For "the righteous Lord loveth righteousness"; and in its measure it is very striking to see the way in which this came out even in the case of the worldly uncircumcised enemy. We can all understand righteousness where the ground is clearly sanctioned of God; but is it not also strengthening to our hearts to find that, even where all was dark and faulty, God knows how to give effect to His principles? He has no doubt secrets of grace above all difficulties and wrongs: of this we cannot doubt for a moment; and indeed we have abundant proofs of it here. The earth is destined to be the theatre where God will display righteousness reigning; but even now, while things are out of course, and His enemy is in power, He holds to His own character, owning and using all He can. After this we see the Philistines the object of the severest chastisement from Samson, who smote "them hip and thigh with a great slaughter, and went down and dwelt at the top of the rock Etam." There he encounters a new trial, which sets before us the state of Israel in the most painful light. Is it not increasingly true that we can go no lower, whether we look at the people of God or the last deliverer in the book of Judges? Is it possible to conceive a conjuncture of its kind more humiliating? Not till they desired a king like the nations. But alas! even when God gave them one in a man after His own heart, we then trace greater abominations under the lines either of those who broke off in self-will or of those who turned the line of promise to nothing but corruption. We are arrived at the end of this sad history. Picture in imagination, if you can, how God could descend more to meet a degraded people; yet was it just then that the outward exploits against the foe were so brilliant. But if God's people have got into subjection to the world, none are so heartless about, if not bitter against, him who breaks fully with the enemy. Samson is now absolutely isolated on the rock Etam. There is not a man that sympathizes with him, not even in Judah; yet Judah, we know, was the royal tribe in the purpose of God from the beginning, as in fact its type followed in David. This makes their behaviour the more remarkable here. "Then the Philistines went up, and pitched in Judah, and spread themselves in Lehi. And the men of Judah said, Why are ye come up against us? And they answered, To bind Samson are we come up, to do to him as he hath done to us. Then three thousand men of Judah went to the top of the rock Etam, and said to Samson, Knowest thou not that the Philistines are rulers over us?" Judah! is this the tribe for the praise of Jehovah? is this the tribe that men praise? Could, at the beck of the Philistine, there be found at once three thousand men so willing and prompt to betray the champion of Israel? three thousand men of Judah! One could understand three thousand men of the Philistines; but to what a deplorable pass in Israel were things come, when three thousand men of the worthiest tribe were thus obedient to the Philistines, and joined against the strong deliverer to hand him over, bound a prisoner, to the tender mercies of those that hated him and despised them! Is it they who say to Samson, "Knowest thou not that the Philistines are rulers over us?" Not only were they in slavery, but content to be slaves, yea, traitors. Could a people descend lower in human things? Alas! it is no new thing to faith; Jesus knew it to the bottom. It was His brethren who sought to lay hold on Him as beside Himself, His brethren who did not believe on Him. It was not for their lives, but for the truth He confessed, that His own people would have Him die. "What is this that thou hast done unto us? And he said unto them, As they did unto me, so have I done unto them." There is little moral elevation in Samson, little in any way to command respect or love. "As they did unto me, so have I done unto them." We see a man, not without faith indeed (Heb. 11: 32), though his confidence was largely in the strength with which God had invested him, rather than in Him who would yet prove Himself the sole source of it; a man who was roused by personal affront and desire of vengeance, not by a solemn duty; a man who slowly and weakly wakes up to any sense of his mission, who is ever too ready to sink down again into the lowest indulgence of fallen nature among the enemy. In short Samson appears to me a man with as little, or as low, an appreciation of what it was to fight the battles of the Lord, as God had been pleased to use in any epoch throughout inspired history. "And they said unto him, We are come down to bind thee, that we may deliver thee into the hand of the Philistines. And Samson said unto them, Swear unto me, that ye will not fall upon me yourselves." What an opinion he had of them! And as naturally as possible too they take it. They have no shame nor resentment on their part at this accusation of treachery. Their moral condition indeed was the very lowest, below nature itself, towards their deliverer. "And they spake unto him, saying, No; but we will bind thee fast, and deliver thee into their hand: but surely we will not kill thee. And they bound him with two new cords, and brought him up from the rock. And when he came unto Lehi, the Philistines shouted against him: and the Spirit of Jehovah came mightily upon him, and the cords that were upon his arms became as flax that was burnt with fire, and his bands loosed from off his hands. And he found a new jawbone of an ass and put forth his hand, and took it, and slew a thousand men therewith. And Samson said, With the jawbone of an ass, heaps upon heaps, with the jaw of an ass have I slain a thousand men." Nor was this the only intervention of the Lord, but personal succour follows at His hand. For "it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand, and called that place Ramathlehi. And he was sore athirst, and called on Jehovah, and said, Thou hast given this great deliverance into the hand of thy servant: and now shall I die for thirst, and fall into the hand of the uncircumcised? But God crave an hollow place that was in the jaw, and there came water thereout; and when he had drunk, his spirit came again, and he revived: wherefore he called the name thereof En-hakkore, which is in Lehi unto this day." We have seen before, from the earlier part of the book, the remarkable manner in which, either personally or in the weapons that were employed, God was acting mysteriously at this period of Israel's history. To those who discern what a witness it is that the people were far gone from Him here the principle reappears in all its strength — the isolation of the man himself, the circumstances that had brought about the rupture with the foe, the mind of Judah, if not treacherous to the Israelite, cowering before the uncircumcised, and now the strangest of weapons for war that Samson uses against them — the jawbone of an ass. Never was there failure of divine power with Samson against the foe; but moreover the pitifulness of Jehovah is marked towards His poor servant (for did He disdain when the thirsty man called on Himself, as he cried to God in his distress?). Bad as were the features we have seen, we have to see even worse still; yet he was heard and answered when he called. We do not find in Samson the generous disinterestedness of grace that could suffer affliction with the people of God, and is willing to be a sacrifice upon that faith. We have nothing like a Moses in Samson. Not without faith, he was a combatant ready to fight the Philistines at any odds. No doubt it was a wonderful display of physical force on the one hand; as on the other those he vanquished were the unrelenting enemies of God's people. Still the overt thing to Samson seems to have been that they were his enemies. This certainly stimulated him though I am far from insinuating no better underneath. But the good was hard to reach or even to discern, the evil abundant and obvious, "And he judged Israel in the days of the Philistines twenty years." It appears to me that the Spirit of God brings in this little notice of his judging Israel here in order to show that this is the normal close of his history. Nor should we wonder at it. Not that God did not work mightily afterwards, and even more in his death than in his life. But it need surprise none that the proper history of this judge terminates according to the mind of God here; for what has the Lord to tell in the next chapter? We have seen how grace overruled, broke up an evil association before it was consummated, and gave him righteous ground to take vengeance on the Philistines, followed by his judging Israel for twenty years. "Then went Samson to Gaza, and saw there an harlot;" yet here, though fallen lower than ever, we find power put forth under these deplorable circumstances. "And they compassed him in, and laid wait for him all night in the gate of the city, and were quiet all the night, saying, In the morning, when it is day, we shall kill him. And Samson lay till midnight, and arose at midnight, and took the doors of the gate of the city, and the two posts, and went away with them, bar and all, and put them upon his shoulders, and carried them up to the top of an hill that is before Hebron." The man thus went forth in the confidence of his strength, and to outward appearance did things just to make the enemy feel what he could do, with as little exercise toward God as could well be found in one that feared Him. But again, "And it came to pass afterward that he loved a woman in the valley of Sorek, whose name was Delilah." And here we confront not simply the old offence repeated, and in the grossest form of fleshly corruption, but along with it an infatuation as extraordinary as his degradation. This indeed becomes distinctly the moral of the tale. Delilah sells herself to the Philistine lords to entangle the champion of Israel, now beguiled by his lusts: else the various efforts to seize him must have otherwise opened his eyes to her guile and their murderous malice. But the wages of transgressors are hard, and the guilty man falls under the strange woman's spell again and again. Such is the blinding power of sin; for was he ignorant of her vileness or of his own danger? But the crisis came; and we see that at last, pressed by the harlot's toils, he tells out the secret of Jehovah. On his unshorn locks hung his invincible might by divine will. There was but one thing really involved — obedience. Alas! he fell, as did Adam at the beginning, and all since save one — Christ. But how perfectly He stood, though tried as none ever was or could be but Himself! Do we know what a thing obedience is in God's eyes, even though it may be displayed in the simplest manner? It is the perfection of the creature, giving God His place, and man his own; it is the lowliest, and withal the morally highest place for one here below, as for the angels above. In Samson's case, tested in a seemingly little sign but a sign of entire subjection to God, and this in separation from all others, it was obedience; not so in our case, where we have the highest treasure in earthen vessels, but obedience in everything, and this formed and guided by the Spirit according to the written word, now set in the fullest light, because seen in the person, and ways, and work, and glory of Christ. It is no mere external sign for us who know the Lord Jesus. But the secret of the Lord in our case involves that which is most precious to God and man. We are sanctified both by the Father's word and by Christ glorified on high. But we are sanctified by the Spirit unto the obedience and the sprinkling of the blood of Jesus, and are called to obey, as the wife her husband. Therein are involved thus the very highest and deepest privileges that God could communicate to the souls of men on earth. To Samson, as we see, it was far different. His secret was to keep his hair uncut, with all strength annexed to it. But if it was his hidden power, it acted also as a test; and now the enemy possessed it, disclosed to a harlot, who had wrung it for gold from his foolish heart. Whatever might have been his low state through unchecked animal nature, whatever his delinquencies before, so long as he kept his secret with God, strength never failed him from God, be the strain what it might. Jehovah at least was — could not but be — true to the secret. But now, as we know, the one whom he had made partner of his sin wheedled it from him that she might sell it to the Philistines. Degraded to the utmost, Samson becomes their sport as well as their slave. But God was about to magnify Himself and His own ways. "And it came to pass when their hearts were merry that they said, Call for Samson, that he may make us sport. And they called for Samson out of the prison house; and he made them sport: and they set him between the pillars. And Samson said unto the lad that held him by the hand, Suffer me that I may feel the pillars whereupon the house standeth, that I may lean upon them. Now the house was full of men and women; and all the lords of the Philistines were there; and there were upon the roof about three thousand men and women, that beheld while Samson made sport. And Samson called unto Jehovah, and said, O Lord God, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes." Again we see the man, and his character in its weakness is before us, even at that solemn moment. I am far from doubting that God wrought in him whom He had made the champion of His people. Let no man question that Samson was in prison or that he lost his eyes for nothing. I feel pretty assured that he saw clearer morally without them than he had seen in any sense with them. He had far too often made a wretched use of them in times that were past; and even now, in spite of the work of God in his soul, was there nothing weightier, was there nothing deeper, was there nothing to lament over more than the loss of those two eyes? It was Samson feeling for himself, yet not unpitied of the Lord; for there was One above Samson Who heard. And this is the great point for us that we can and ought to count on. Let us not forget that we have got a nature exempt from nothing we deplore in Samson, and the person that does not believe it may live to prove it, especially if a believer, who should know himself better; whilst he who does take it home to his soul is thereby enabled to judge himself by the Spirit before God. But what a God we have to do with, as Samson had! and how He magnified Himself in that hour of supreme chagrin and of his deep agony, when he was made to sport before those uncircumcised haters of Israel, and the witness, as they fondly hoped, of their idol's triumph over Jehovah. Samson felt it easier to die for His name than to live thus in Philistia. But God reserved great things for his death. What a figure of, but contrast with, His death who only pursued to that final point His absolute devotedness to the will of God, not doing it only but suffering it to the uttermost, and thus righteously by His death securing what no living obedience could have touched! Nevertheless, I have little doubt that, though the dying hour of Samson brought more honour to God than all his life, its manner was in itself a chastening in its character; and in this, too, may one discern a representation of the condition to which Israel had come similar to what was noticed in the life and person of Samson. For what can be more humiliating than that one's death should be more important than one's life? Such was the point to which things had come (an inglorious one it was for those concerned), that the best thing for Israel and Judah, the best thing for God's glory and for Samson himself, was that he should die. "And Samson took hold of the two middle pillars upon which the house stood, and on which it was borne up, of the one with his right hand, and of the other with his left. And Samson said, Let me die with the Philistines. And he bowed himself with all his might; and the house fell upon the lords, and upon all the people that were therein. So the dead which he slew at his death were more than they which he slew in his life." And his brethren, as we find, came up, took him away, and buried him. "He judged Israel twenty years," is the repetition of the word at this point.