Verse-by-Verse Bible Commentary
Judges 16:31

Clarke's Commentary

Verse Judges 16:31. He judged Israel twenty years. — It is difficult to ascertain the time of Samson's magistracy, and the extent of country over which he presided. His jurisdiction seems to have been very limited, and to have extended no farther than over those parts of the tribe of Dan contiguous to the land of the Philistines. This is what our margin intimates on Judges 15:20. Many suppose that he and Eli were contemporaries, Samson being rather an executor of the Divine justice upon the enemies of his people, than an administrator of the civil and religious laws of the Hebrews. Allowing Eli and Samson to have been contemporaries, this latter part might have been entirely committed to the care of Eli.

1. SAMSON does not appear to have left any posterity. His amours with the different women mentioned in the history were unproductive as to issue. Had he married according to the laws of his country, he would have been both a more useful and a more happy man, and not have come to a violent death.

2. We seldom find much mental energy dwelling in a body that in size and bulk greatly surpasses the ordinary pitch of man; and wherever there are great physical powers, we seldom find proportionate moral faculties. Samson was a man of a little mind, a slave to his passions, and the wretched dupe of his mistresses. He was not a great though he was a strong man; and even his muscular force would have been lost, or spent in beating the air, had he not been frequently under the impulse of the Divine Spirit. He often got himself into broils and difficulties from which nothing but supernatural interposition could have saved him. His attacks upon the Philistines were never well planned, as he does not appear to have asked counsel from God; indeed, he seems to have consulted nothing but his own passions, particularly those of inordinate love and revenge; and the last effort of his extraordinary strength was, not to avenge his people for the oppressions which they had suffered under the Philistinian yoke, nor to avenge the quarrel of God's covenant against the enemies of his truth, but to be avenged of the Philistines for the loss of his two eyes.

3. Samson is a solemn proof how little corporeal prowess avails where judgment and prudence are wanting, and how dangerous all such gifts are in the hands of any man who has not his passions under proper discipline, and the fear of God continually before his eyes.

4. A parallel has been often drawn between Samson and our blessed Lord, of whom he has been supposed to be a most illustrious type. By a fruitful imagination, and the torture of words and facts, we may force resemblances everywhere; but that not one will naturally result from a cool comparison between Jesus Christ and Samson, is most demonstrable. A more exceptionable character is not to be found in the sacred oracles. It is no small dishonour to Christ to be thus compared. There is no resemblance in the qualities of Samson's mind, there is none in his moral conduct, that can entitle him even to the most distant comparison with the chaste, holy, benevolent, and immaculate Jesus. That man dishonours the law of unchangeable righteousness, who endeavours to make Samson a type of any thing or person that can be called holy, just, and pure.

5. Those who compare him to Hercules have been more successful. Indeed, the heathen god of strength appears to have been borrowed from the Israelitish judge; but if we regard what is called the choice of Hercules, his preference of virtue to pleasure, we shall find that the heathen is, morally speaking, vastly superior to the Jew. M. De Lavaur, in his Conference de la Fable avec l' Histoire Sainte, vol. ii., p. 1, has traced the parallel between Hercules and Samson in the following manner: -

"Hercules was figured by the poets as supernatural both in his birth and actions, and was therefore received by the people as a god of the first order. They attributed to him the miracles wrought by several illustrious chiefs among the people of God, which they found described in the sacred oracles, more ancient than their most ancient accounts, or which they had learned by tradition, and their commerce with the Egyptians and Phoenicians, who were spread through various countries, but particularly in Greece. It is also to the time of these chiefs, and to the government of the Israelites by their judges, that the heroes and grand events of fable owe their origin; to which time, indeed, they are referred by the common consent of authors, sacred and profane.

"Every ancient nation, which had writers who left monuments of their country's glory, had a Hercules of its own, forged on the same plan. Varro reckons more than forty, and Cicero reckons six. (Book iii. De Natura Deorum.)

"Herodotus, (book ii., entitled Euterpe,) only speaks of the Egyptian and Greek Hercules. Although a Greek himself, this father of history, as Cicero calls him, who lived the nearest of any of these writers to the period he describes, informs us that Greece had borrowed its Hercules from Egypt, and that Amphitryon his father, and Alcmena his mother, were both Egyptians; so that, notwithstanding the desire the Greeks had to make Hercules a native of their country, they could not conceal his origin, which was either Egyptian or Hebrew; for the Greeks and Phoenicians looked upon the Israelites, who were settled in Canaan or Phoenicia, as Egyptians, whose ancestors, after residing in Egypt some centuries, had certainly come from that country.

"M. Jaquelot, in his 'Treatise on the Existence of God,' believes that the Tyrian Hercules, who was the most ancient, was no other than Joshua. But St. Augustine (City of God, book xviii., chap. 19.) has made it appear that it was after Samson (because of his prodigious and incomparable strength) that they forged their Hercules; first in Egypt, afterwards in Phoenicia, and lastly in Greece, each of whose writers has united in him all the miraculous actions of the others. In fact, it appears that Samson, judge of the Israelites from about A.M. 2867 to 2887, celebrated in the book of Judges, and mentioned by Josephus in his history, is the original and essential Hercules of fable: and although the poets have united these several particulars, drawn from Moses and Joshua, and have added their own inventions; yet the most capital and considerable belong to Samson, and are distinguished by characteristics so peculiar to him, as to render him easily discerned throughout the whole.

"In Hebrew the name of Samson (שמשון) signifies the sun, and in Syriac (servitium vel ministerium ejus) subjection to some one, servitude. Macrobius says that the name of Hercules signifies only the sun; for, he adds, in Greek Hercules means, it is glory of the air, or the light of the sun. The Greeks and Egyptians have exactly followed the Syriac signification by imposing on their Hercules, during the whole of his life, a subjection to Eurystheus in all his exploits, and who appointed him his famous enterprises. This necessity they attribute to fate and the law of his birth. Having spoken of his name, we will now examine the circumstances of his birth, as mentioned in the sacred writings, Judges, Judges 13:2-24, and in the History of the Jews, chap. x.

"Manoah, of the tribe of Dan, had married a woman who was barren, which led them to pray earnestly that the Lord would bless them with an offspring. One day, this woman being alone, an angel appeared to her, and told her he was sent by God to inform her she should have a son of the most extraordinary strength, who was to raise the glory of their nation, and to humble their enemies. Upon the arrival of her husband, she imparted to him the message and discourse of the angel. Some time after this heavenly messenger showed himself to them both as they were in the house together, and ascended up to heaven in their sight, after having confirmed the promises made before to the woman, who soon after became pregnant, and was in due time delivered of Samson.

"The singular birth of Hercules, in fable, is similar to the above account, with a trifling alteration taken from the ideas the poets entertained of their gods. Amphitryon, the most considerable person and the chief of the Thebans, had married Alcmena, whom he loved to distraction, but had not any children by her. Jupiter, desirous of making her the mother of Hercules, repaired to Alcmena one night, in the absence and under the figure of her husband. On Amphitryon's return, his wife said she had seen him before, on such a night mentioning the visit she had received. Amphitryon, transported with jealousy, and enraged with his wife, whatever good opinion he might entertain of her virtue, would neither be appeased nor consoled till Jupiter appeared to vindicate her conduct; and, in order to convince Amphitryon of his being a god, visibly ascended up to heaven, after informing him that he alone had visited Alcmena, assuring him of her virtue, and promising him a son, who was to be distinguished for his strength; whose glory was to confer honour on his race and family; who was to humble their enemies; and who, finally, was to be immortal.

"The Spirit of God, with which Samson was from the very first endowed, caused him, even in his youth, to effect prodigies of strength. He once met with a furious young lion which attacked him; Samson, then unarmed, immediately rent the lion in pieces, as if it had been a lamb; and, resolving to revenge himself upon the Philistines, who had grievously afflicted the children of Israel, he slew vast numbers of them at different times, weakened them excessively, and thus began to deliver Israel out of the hands of their enemies as the angel had predicted.

"Fable, likewise, causes Hercules to perform exploits requiring prodigious strength; but, as its exaggerations are beyond all bounds, it attributes to him, while still an infant, the strangling enormous serpents which fell upon him in his cradle, and the first and most illustrious exploit of his youth was the defeat of a terrible lion in the Nemaean forest, which he slew without the help of any weapon of defence: the skin of this lion he afterwards wore as a garment. He likewise formed and executed the design of delivering his country from the tyrannic oppression of the Myrmidons. We ought not to be surprised that fable, which disfigures so many events by transforming them to its fancy, has altered the other adventures of Samson; that it has added to them others of its own invention; that it attributes to him the actions of other chiefs and heroes, and ascribes some of the performances of Samson to other persons than Hercules; for this reason we find the account of the foxes Samson caught and tied by the tail preserved indeed, but transferred to another country.

"Fable then borrows in favour of our hero, Hercules, the miracle which God wrought for Joshua, when he assisted the Gibeonites against the five kings of the Amorites, when the Lord cast down great stones upon them from heaven, so that more of those who fled from the Israelites perished by the hail than did by the sword. In imitation of this miracle, fable says (Pliny, book iii., chap. iv.; Pomponius Mela, De Situ Orbis, book 2:, chap. v.) that when Hercules was engaged in a combat with the Ligurians, Jupiter assisted him by sending him a shower of stones. The quantity of stones which are still to be seen on the plains of Crau (called by the ancients Campi Lapidei) in Provence, has occasioned the poets to consider this place as the theatre of the above miracle.

"The jaw-bone of the ass, rendered so famous from Samson having slain one thousand Philistines with it, has been changed into the celebrated club of Hercules with which he defeated giants, and slew the many enemies that opposed him. The similarity of the Greek words κορρη and κορυνη may have given rise to this alteration; corre signifying jaw, and coronae, a mace or club. The change of one of these words for the other is not difficult, especially as it seemed more suitable to arm Hercules with a club than with the jaw-bone of an ass. But fable has, however, more clearly preserved the miracle of the spring of water that God produced in this bone, to preserve Samson from perishing with thirst, after the defeat of the Philistines; for it relates that when Hercules had slain the dragon that guarded the golden apples in the garden of the Hesperides, and he was in danger of perishing with thirst in the scorching deserts of Libya, the gods caused a fountain to issue from a rock he struck with his foot; Apol. book xxxvi. of Argonauts, ver. 1446.

"The extraordinary strength of Samson was accompanied with a constant and surprising weakness, viz., his love for women. These two characteristics compose his history, and are equally conspicuous throughout the whole of his life: the latter however predominated; and after having frequently exposed him to great danger, at length completed his ruin. Fable has not omitted this characteristic weakness in its Hercules; in him this passion was excited by every woman that presented herself to his view; it led him to the performance of many base actions, and, after precipitating him into several dangers, at length put an end to his miserable existence. Samson, who well knew that his strength depended upon the preservation of his hair, was so imprudent as to impart this secret to Delilah, his mistress. This woman, whose sole design in importuning him was to betray him, cut his hair off while asleep, and delivered him, thus deprived of all his strength, into the hands of the Philistines, who took from him both his liberty and eyesight, and treated him as the vilest and most wretched of slaves. Tradition, which spoils and disfigures the ancient histories and those of distant countries, has transferred this adventure to Nisus, king of Megara, and his daughter Scylla. Megara was also the name of one of Hercules' wives the daughter of Creon, king of Thebes. The name of Scylla is taken from the crime and impiety of the daughter of Nisus, from the Greek verb συλαω, sulao, which signifies to rob or strip with impiety. The destiny or welfare of Nisus depended on the preservation of a lock of purple hair which grew on his head. Scylla, having conceived an affection for Minos, who was at that time besieging the capital of her father's kingdom, betrayed her parent, cut off this lock of purple hair while he was asleep, and delivered him into the hands of his enemy. Nisus lost both his senses and his life, and according to fable, was changed into a bird. - Ovid, Met., book viii.

"But the most remarkable and striking event In the history of Samson, is that by which he lost his life. The Philistines, when offering solemn sacrifices to their god, by way of thanksgiving for his having delivered into their hands their formidable enemy, caused Samson to be brought out of prison, in order to make a laughing-stock of him. Samson, as though wishing to rest himself, requested his conductors to let him lean against the pillars which supported the temple, which was at that time filled with a great multitude of persons, among whom were many princes of the Philistines. Samson then, invoking the Lord, and exerting all his strength, which was returning with the growth of his hair, laid hold of the pillars with both his hands, and shook them so violently as to pull the building down upon the whole multitude therein assembled. By this fatal catastrophe Samson killed a greater number of Philistines than he had done during his life.

"Fable and tradition could not efface this event in the copy of Samson, which is Hercules. Herodotus relates it as a fabulous tradition, invented by the Greeks, and rejects it as having no foundation either in the history itself, or in the manners and customs of the Egyptians; among whom the Greeks say this event had happened. They relate (says this historian, book ii., entitled Euterpe, p. 47) that Hercules, having fallen into the hands of the Egyptians, was condemned to be sacrificed to Jupiter. He was adorned like a victim, and led with much pomp to the foot of the altar: after permitting himself to be conducted thus far, and stopping a moment to collect his strength, he fell upon and massacred all those who were assembled to be either actors in, or spectators of, this pompous sacrifice, to the number of many thousands.

"The conformity between these adventures of Samson and Hercules is self-evident, and proves beyond a doubt that the fable of the one was composed from the history of the other. The remark of Herodotus respecting the impossibility of this last adventure, according to the Greek tradition, and the folly of attributing it to the Egyptians, serves to confirm the truth of its having been borrowed, and of its being but a disfigured copy, whose original must be sought for elsewhere.

"In fact, it appears that Samson, judge of the Israelites, particularly mentioned in the book of Judges, and by Josephus, Ant. lib. v., c. 10, is the original and essential Hercules of fable; and although the poets have united some particulars drawn from Moses and Joshua, and have added their own inventions, yet the most capital and considerable belong to Samson, and are distinguished by characteristics so peculiar to him, as render him easily discernible throughout the whole."

The above is the substance of what M. De Lavaur has written on the subject, and contains, as some think, a very clear case; and is an additional proof how much the heathens have been indebted to the Bible.

Bridgeway Bible Commentary

Samson’s exploits (14:1-16:31)

So dominant were the Philistines in Israel, that the Israelites had decided to live with them peacefully rather than try to rise up in armed rebellion. Samson had other ideas. He thought that his marriage to a Philistine woman would give him the opportunity to do some harm to the enemy (14:1-4).

In spite of Samson’s desire to help Israel, he had little respect for either his Nazirite vow or the Israelite law. He handled a dead lion, married a Philistine woman and joined in the customary wine-drinking feasts of the Philistines (5-10; cf. Deuteronomy 7:1-3). His opportunity to harm the Philistines came quickly and unexpectedly during his wedding feast. Through the deceit of his wife, he lost a bet with thirty of her Philistine friends (11-18); but he took revenge by killing thirty other Philistines, whose valuables he used to pay off his lost bet. Then, with no more desire to go on with the marriage, he returned home (19-20).

On calming down, Samson decided he would return and take the woman as his wife after all. When he found that she had been given to another, he took revenge on the Philistines by burning their harvest (15:1-5). The Philistines replied by killing Samson’s wife and father-in-law, since they were the cause of the trouble. Samson, in return, killed more Philistines (6-8).
Not wishing to extend the conflict at this stage, Samson moved to a hideout near one of the towns of Judah. But the Philistines attacked the town and demanded that the Israelites hand Samson over to them. The Israelites were willing to cooperate, because Samson had brought them enough trouble (9-13). Again, however, Samson slaughtered the Philistines (14-17). The victory left him weak and thirsty, but God refreshed him, thereby providing a fitting reminder that God alone was the source of his strength (18-19).
The spectacular exploits of Samson went on for twenty years (20). Although he is called a judge, he was neither a civil administrator nor an army commander. His ‘deliverances’ consisted of one-man adventures against the Philistines in the areas where they had overrun Judah and Dan, the latter being Samson’s tribe (see 13:2; 15:9). Samson’s attacks unsettled the enemy and stirred the people of Israel from their lazy acceptance of foreign rule. He began the deliverance that eventually saw the Philistines overthrown (see 13:5b).
Samson had a moral weakness in matters concerning women, and on one occasion this almost led to his capture (16:1-3). The Philistine leaders, on learning of this weakness, worked out a plan to use the woman Delilah to trap him (4-5). Delilah’s early efforts were unsuccessful, but she did not give up (6-14). Samson had paid little attention to the self-discipline demanded by his Nazirite vow, except that he allowed his hair to remain uncut. But when he removed this the last symbol of his separation unto God, he was in fact separated from God. The Lord who had given him his strength now left him. His abnormal power was gone, and his enemies soon captured him (15-22).

In the celebration feast that followed, the Philistines praised their god Dagon and humiliated Samson (23-25). But when Samson turned to God at last, God graciously responded. He allowed Samson a return of his former strength, so that he had a greater victory in his death than he ever had in his life. The sudden death of all the leading Philistine rulers was the turning point that gave Israel its first hope for victory (26-31).

Coffman's Commentaries on the Bible

DAGON'S TEMPLE DEMOLISHED; SAMSON'S DEATH AND BURIAL

"And Samson called unto Jehovah, and said, O Lord Jehovah, 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. And Samson took hold of the two middle pillars upon which the house rested, and leaned upon them, the one with his right hand, 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 that he slew at his death were more than they that he slew in his life. Then his brethren and all the house of his father came down and took him, and brought him up, and buried him between Zorah and Eshtaol in the burying-place of Manoah his father. And he judged Israel twenty years"

"And Samson called unto Jehovah" This is the first record of a prayer by Samson since he had prayed God to save him from death by thirst at Lehi, signifying a wholesome and glorious change in Samson. The awful punishments for his sins had, at last, brought him to his senses, and in the extremity of his shame and humiliation he cried out for God to remember him.

"Lord… Jehovah… God" All three of these names for God were used in Samson's appeal, the same being another proof, along with a thousand others, that multiple names of God are not an indication of multiple sources. "The three-fold name by which Samson addresses God implies great tension of spirit. The language is very serious."The Pulpit Commentary, op. cit., p. 174.

The liberal writers who glibly assign this narrative to "editors," "redactors," or "compilers," should explain to us how anyone except an inspired writer in possession of the Spirit of God could have revealed this dying appeal of Samson. The inspired Samuel could have done it, but who else?

"That I may be at once avenged of the Philistines for my two eyes" Keil preferred the marginal reading here, which is, "that I may be avenged for one of my two eyes." "This shows how painfully Samson felt the loss of his two eyes, a loss, the severity of which even the terrible vengeance he was about to execute could never outweigh."C. F. Keil in the Keil-Delitzsch Commentaries, op. cit., p. 425. If Samson could have kept those precious eyes off of the immoral women that he met, he might have been able to keep them until life's end.

"Let me die with the Philistines" This was Samson's prayer for God to allow him to die, that being the only way out of the terrible disgrace into which he had fallen. God did hear Samson, and God answered his prayer. Samson should not be classified as a suicide. "He was not a suicide, but a hero, who saw that it was necessary for him to plunge into the midst of his enemies with the inevitable certainty of death, in order to effect his deliverance of God's people and to demonstrate the superiority of Jehovah."Ibid.

If Samson had survived, he would have still been a slave of the Philistines, grinding at the mill, led around by the hand, the laughing-stock of his enemies. The mercy of God granted deliverance from the continuation of that fate to Samson.

With regard to the type of construction in that temple of Dagon, recent archaeological discoveries have confirmed all of the details of it mentioned in the Book of Judges. In 1973, an expedition excavated such a temple in the Philistine city of Tel Quasile. "What makes it so interesting is its unusual construction. Two large wooden columns on stone bases only a few feet apart in the center of the temple next to the place of the idol supported the rest of the mud-brick building."D. K. Campbell, p. 139.

"The dead that he slew at his death were more than they that he slew in his life" We are not informed of the number of fatalities resulting from the destruction of Dagon's temple, probably because nobody knew how many died. With regard to who might have been among the casualties, we have a natural curiosity regarding Delilah.

Was Delilah among those whom Samson "liquidated" by this feat? We feel that only an affirmative answer is possible. Would the lords of the Philistines have staged such a tremendous celebration of their victory over Samson, in which their favorite prostitute had played such an important part, without inviting her?

Certainly not! There sat Delilah with her benevolent "customers," the lords of the Philistines; and when the slain were removed, we feel a positive certainty that Delilah, along with the lords who bribed her, received the just reward of her deeds.

"His brethren… came and took him and buried him in the burial-place of his father" It is evident, of course, that Manoah was deceased at that time. Despite all of Samson's sinful escapades, Israel continued to honor his memory, and in the N.T., the author of Hebrews inscribed his name among the heroes of faith (Hebrews 11:32).

The very fact that Samson's body was recovered from the Philistine temple is proof of the enormous casualties that had marked its collapse. Under normal conditions, the Philistines would have abused the body of Samson as they did that of King Saul, but on this occasion, "The Philistines were in such a state of confusion following the collapse of their temple and the death of their lords and thousands of others that the brothers and family of Samson were allowed to remove the body and bury it in the hill-country overlooking the Valley of Sorek."Ibid., p. 140.

Barnes' Notes on the Whole Bible

“All the house of his father,” in connection with “his brethren,” must mean the whole tribe of Dan, aiding his nearer relations. The Danites, taking advantage of the consternation of the Philistines, and of the death of their lords and chief men, went down in force to Gaza, and recovered the body of their great captain and judge, and buried him in his father’s sepulchre.

Smith's Bible Commentary

Chapter 16

Now his second encounter, going down again to the Philistines. And this time to the city of Gaza, which is on the south coast of the territory of the Philistines, south from Ashdod and Ashkelon. And the purpose of going to Gaza was actually to go in unto a prostitute. And the people in Gaza, the men, were told that Samson was there in town.

So they circled him and they set an ambush for him and they locked the gates of the city and they said, "We'll wait until morning and when he goes to leave town we'll pounce on him and we'll kill him." Samson stayed with this gal until midnight and decided to go home. In coming to the gates of the city he found them locked and barred.

So he picked up the doors of the gate of the city, with two posts, and he went away with them, bars and all, put them on his shoulders, and carried them to the top of a hill that is before Hebron ( Judges 16:3 ).

Now Hebron's about twenty-five miles from Gaza. So he carried these gates all the way to Hebron or to a hill before Hebron twenty miles away, tossed them over. And of course, in the morning the men from Gaza had to send out a regimen to get their gates back. And again, going into the territory of the enemy, setting himself up.

You can play with fire but ultimately you're gonna get burned. Sometimes when a person is successful, in a sense, and playing around with his passions, he thinks he can master the situation. He thinks he's getting by with it, but ultimately it's gonna catch you.

Thus, it came to pass, that he loved a woman in the valley of Sorek, whose name was Delilah. And the lords of the Philistines came to her, and they said unto her, Entice him, find out where his great strength lies, and by what means we might prevail against him, and we'll give thee every one of us eleven hundred pieces of silver ( Judges 16:4-5 ).

So they, all of them, offered this enormous bribe to her if she would discover the secret of this fella's strength. So Delilah said plain up to him, "Hey, what is the secret? Where is it that your great strength lies?"

Samson said, "Well, if they would bind me with green vines that have never been dried, then I will be weak just like any other man." So she began to, you know, run her fingers through his hair, that kind of stuff. Pretty soon he fell off to sleep and she commanded the Philistines to come in with green vines, never dried and they bound him up.

She said, "Samson, the Philistines are upon you." And he jumped up and these things snapped off like they were threads that were burned in a fire and he cracked the skulls of the Philistines.

And she said, "You lied to me. That isn't really true. You weren't weak like other men. Tell me. Don't lie to me. Tell me, what is the secret of your strength. Where does your great strength lie?"

And he said, "Well, the mistake people have made is they never bound me with new ropes. Now if you would bind me with new ropes then I will be weak just like any other man."

So again she soothes him off to sleep and ordered the Philistines to bind him with these new ropes never been used for any other purpose. Then she said, "Samson, the Philistines be upon thee." And he jumped up and these ropes snapped off and again busted their skulls.

She said, "Oh, you lied to me again. Tell me Samson, come on, I want the truth this time. What is the secret of your strength?"

Samson said, "Well, if you would braid my hair in seven braids then I'll be weak just like anybody else."

Now, at this point you may be thinking "Good Samson, you're not revealing the truth. Keep her guessing." But in reality, Samson is guilty of a compromise, which is always dangerous. When she said, "What is the secret of your strength?" He should have said, "It's none of your business. I'll never tell." But he's playing games thinking that he is cleaver. But notice he's getting closer to the truth. He's wearing down. He's talking now about his hair.

There are times when people have made a special commitment of their life to God. Maybe at a retreat, maybe just at a time where God has really spoken to their heart and they responded and they've made their determination, "I'm gonna really live my life now for God." And the phone rings and it's one of their friends and they say, "Come on over tonight. We're gonna have a party. Someone's got a keg," you know and "we're gonna have a good time."

Now this is the life you say, "Hey, I'm not gonna do that anymore. I know that that life is a life of folly. I'm not gonna enter that anymore and I'm gonna live for Christ." You've made that commitment within your heart but now here's the invitation and you say, "Ah, thanks. I really appreciate you calling me but I don't feel so good tonight. I think I'm gonna go to bed early."

And they say, "Oh, that's too bad. We're really gonna have a blast, you know." You think "Wow. All right, chalk one up for victory," you know "I didn't go." But wait a minute. You weren't totally honest either and what you have actually done is left the door open for another invitation.

Now, if when they called and said, "Come on over tonight. We got a keg. We're gonna have a great time", if you had said "I appreciate you calling but I've committed my life to Jesus Christ and I'm not gonna be doing any of that stuff anymore. I'm gonna just be living for the Lord because that's the only way to live. Man, the time of the end is close and I'm gonna just really get it on for the Lord. None, no more of that stuff for me." They'd never call you again.

You see, now you're being honest, you're being true. You're closing the door, which we need to do on evil. We need to close the door on evil. We're not always doing that. A lot of times we're leaving the door open, little excuses so that the door is still open. This was Samson's problem. He was leaving the door open but he is weakening. He's breaking down.

And so again she caused him to go to sleep and she braided his hair into seven locks and for good measure they took spikes and pinned them to the planks of the floor. And then she said, "Samson, The Philistines are upon you." And he jumped up and pulled the planks of the floor up with him and went out and took care of them. Now women know when everything else fails, try the tear route. And so Delilah began to turn on the tears. "You've been deceiving me. You don't really love me. You've just been playing games with me. You don't really love me." You know, "You're just making a fool out of me. Tell me Samson," and she began to press him daily making it miserable for him.

So finally Samson said, "Look, all my life I've been a Nazarite unto God." There it is; that was the secret of his strength. The word Nazarite is "separated." "All of my life I've been separated unto God."

The strength of Samson lay in his commitment in his life to God, which was done really before his birth. For before Samson was ever born, the angel of the Lord, in announcing to his mother that she was to have a son, told her never to bring a razor to his head, never to allow him to have anything from the vine, wine or whatever because he was to be a Nazarite from his birth unto God; separated unto God from his birth.

Now in Numbers, the sixth chapter, you have the law for the Nazarite. There were many times when a person wanted to have a special dedication of his life to God for a period of time. It's more or less as the traditional lent period today where people, you know, make sort of a commitment prior to Easter and sacrifice or give up something for the lent period.

Well, in Israel they did the same kind of thing in a period, and usually before their feast days, the holy days of their feast, they would take a vow and separate their lives unto God. And according to the sixth chapter of Numbers, if you wanted to separate your life and take the vows of a Nazarite you were to bring no razor to your head and you were not to drink any wine, any vinegar made from grapes in a strong drink coming from grapes. You were not to drink any nectar or grape juice nor were you to eat any grapes themselves nor raisins nor anything that came from the grapevine.

Now the reason for that I don't know but it was just kind of a self-denial. Raisins were one of the real delicacies in those days. They did not have canning processes or freezing of food in all in those days, so in the summer time they would dry their fruits and all winter long they would eat dried fruits, or you know they could take and cook up the apricots with some water and they'd have apricots. But they did not have any canning processes so the preserving process was always that of drying the fruit. So raisins were really a delicacy. It's something they-it was something that they always had and enjoyed. And so it's sort of a denial in order to make this consecration unto God for a period of time.

And then when you came to the end of that time that you have set for your consecration, then you shave all of your hair and then you bring it and offer it as a burnt offering unto God. It was just a sacrifice thing and you, you know, it was just the sacrifice. In Numbers, in the sixth chapter, tells of the vows of the Nazarite.

Now his was not to be a separation for a period of time. It was to be lifelong commitment and separation of his life to God, a lifelong type of consecration or commitment. And that was the secret of his strength. "I have been a Nazarite unto God." I've been separated unto God. And therein his great strength did lie, that separation unto God or that Nazarite vow was indicated by his hair having never been cut.

And so he tells her, "I've been a Nazarite unto God. There's never been a razor come to my head. If I would break that vow, if I would shave my head the vow would be broken. It would be over. Then I would be just like any other man." He told her all that was in his heart. He laid his heart open before her. And it said that Delilah knew that this time he actually laid his heart open. He told her the truth.

And so she went out to the lords of the Philistines, she said, "We've got him."

And so they all gathered together and again she relaxed him so he could go to sleep. You think "Oh, that poor stupid oaf." You'd think that the guy would know better. You know, after all she's done everything she said so far. He said tie me with new green vines, tie me with new ropes, braid my hair; she's done the whole thing. He ought to know that she's gonna do it. You'd think that he'd get out of there.

Paul said to Timothy, "To flee youthful lust which damned men's soul in perdition." Samson, sort of bolstered by the victories of the past, having become self-confident over the past power, went to sleep. Now you hear so often that Delilah cut off his hair. No she didn't, she called a barber and while he was sleeping there on her lap the barber shaved his head.

And so she woke him up she said, Samson, the Philistines are upon you. And he jumped up, and he said, I'll shake myself as times before. And he knew not that the LORD had departed from him ( Judges 16:20 ).

As we move on in the Old Testament we're gonna come upon an interesting king by the name of Asa, who at the beginning of his reign was facing a huge invading army of Ethiopians and Nubians. And he called upon the Lord and the Lord delivered them into the hand of Israel. And as he was coming back from victory over this huge army, the prophet of God came out to Asa and said, "The LORD is with you while you'll be with Him, but if you forsake Him he will forsake you." The Lord was with Samson as long as he kept that vow, even though he wasn't always doing the right thing. Even though there was tremendous weakness in his own moral character, even though he was guilty of doing foolish things yet the Lord didn't desert him until he deserted the Lord, until the vow was broken. But at this point he had strayed so far that he didn't even know that the Lord had departed from him.

Now there is a spiritual kind of a blindness that afflicts people especially if you are fooling around in the enemy's territory, trying to play around with sin, playing games on the enemy's field. It is possible for you to stray from God and to get out, more or less, isolated and away from God, so caught up in your activities that you're not really aware of the fact that anointing, that power of God is no longer upon your life.

Now there are many people who assume because the anointing God is still upon their life that God must be pleased with all that they are doing. That is a wrong conclusion. God does not immediately lift his anointing from a person's life because they have failed or have faults. I heard so many people use the rational "but God still uses us" and thus, they take the fact that God is still using them as sort of God is approving what we are doing. If God wasn't approving what we were doing then he would take his anointing and take his power from our lives. That isn't always true. It's a wrong rational. The gifts and calling of God are without repentance, but if you continue in that path you're gonna get one day to the place were God's spirit is removed from your life. You won't know it maybe for a time. You'll still be going on in the same old thing but you'll not be seeing the affects and the results anymore.

He was blind to his own spiritual state. It is possible to be self-deceived about your own spiritual state. If we say we have no sin we deceive ourselves; the truth isn't in us. And there are a lot of self-diluted people as regarding to their own spiritual conditions. Samson was blind to the truth about his own spiritual condition. "He knew not that the Lord had departed from him" ( Judges 16:20 ). But because the Lord had departed from him, he was weak just like any other man. And this man who at one time had slain a thousand of the Philistines with the unlikely weapon of a jawbone of a donkey is now held down by just a few of them as one brings a stick and gouges out his eyes while others grab him and bind him with chains of brass. And they lead him off to Gaza to put him in the prison where he is now grinding.

In those days they had their mills with a giant millstone. Some of them weighing several hundred pounds. And they would take these stones and lay them and carve into the stones little grooves around in a circle. And they would have a stone in the center of the circle with a whole that they had made in the top that would pivot around and around. And then they would have the giant round millstone that rolled around in this groove all the way around and a post going through it. And they would take an ox, as a rule, or a donkey and they would harness it to this post so that ox or donkey would just continue walking round and round in the circle as it would pull this millstone. And then the ladies would come and pour out their corn or their wheat or their barley into the little groove and as the millstone would roll over it, it would grind their wheat into flour. And this was usually the work of an ox or a donkey pushing this pole around to push the millstone around to grind the flour. It now became the occupation of Samson.

In my lifetime I've had some very boring jobs. One summer on the Irvine Ranch I piled beans. You ever pile beans all day? It has to be one of the most boring jobs in the world. You just walk up this row of beans and you know, you take your pitch fork and just go along and then you make a pile and you know you just go, and it is boring. And you wait for lunchtime but lunch is so far coming and then you wait for evening so you can get off work.

I picked tomatoes for Tewinkle over here in Costa Mesa on the bluffs when the whole area of Dover Shores used to be tomato fields and picking tomatoes is a boring job. You know you get a bunch of guys and of course you end up usually in tomato fights and time goes a little faster but it is just a boring job. There's no challenge to it. Days seem like months.

Can you imagine how boring it would be if all day long you were just pushing this pole around in a circle? That would have to be a miserable life. No longer can you even see. You're now forced totally within yourself and you have really nothing to look forward to. This was the condition of Samson.

And so they put out his eyes, they bound him with fetters of brass; and he did grind in the prison house ( Judges 16:21 ).

I would like to suggest that this is perhaps one of the most colorful pictures of the affect of giving yourself over to unbridled lust, living in sin. Its ultimate affect upon you is blinding you to the truths of God, to the realities of God. Secondly, its affect is binding you by its power. You find yourself in the situation, no longer able to get out; you're bound.

You began it as a lark, you began it as an excitement, you began it for thrills, for kicks, but in time it got its hold upon you and now you continue to do it though the kicks are no longer there. But you can't get rid of it, you can't quit it, you find yourself bound by the power of sin. And then it becomes a grind. You begin to hate yourself, you begin to hate what you're doing but you have no way out, you can't escape from it and you get into that grind and your life becomes miserable, your life becomes hopeless, you see no sense in trying to go on. You're living in misery as it's beginning now to grind away.

So Samson, an apt picture of the affects of sin; unbridled lust in a person's life.

Howbeit, [the scripture tells us] the hair of his head began to grow again after they had shaved him ( Judges 16:22 ).

Therein I see the marvelous grace of God. Samson had blown it. He had the potentials of greatness, he had the potential of delivering God's people out of the hands of their enemies. Samson had the potential of going down in the history book as one of the mightiest and most glorious of all the deliverers of Israel. His name could've been alongside of David's and Samuel's, the marvelous deliverers of Israel. But he could not conquer his own passions, his own lust. And thus, there he is, blinded, bound, grinding; "Howbeit the hair on his head began to grow again." ( Judges 16:22 )

Therein is the gospel because all of us have sinned, all of us have come short of the glory of God, all of us have failed God, all of us have found ourselves trapped thinking that there's no way out. But God is gracious and even though we have failed Him, He will not fail us and even though we have forsaken Him, if we will just turn back unto Him, He will be merciful and gracious.

On a boring job there's plenty of time to think and I imagine Samson did a lot of thinking as he was pushing that post around. Thinking of what a fool he had been, going back and reliving the mistakes and thinking, "If I'd only done this. If I'd only done that. If I'd stayed out of Sorek. If I'd only walked away from Delilah. If I'd only, if I'd only" and living in those reflections of the past. Man, once mighty and powerful now shuffling with uncertain gate because he can't even see where he's going anymore. Brought down to the bottom but many times God has to bring us to the bottom so we'll look up and he began to look up.

And I'm certain that as his hair began to grow again he felt within his heart, "God I'm gonna renew my consecration. I'm gonna renew my vow. But God what can you do with me now. Lord, what I have and what's left here is yours. I'm gonna give my life to you such as it is." Never can he achieve or attain what he could have, the full potential of his being, but Lord, at least you can have what's left, the broken shell.

So the Philistines were having a huge gala party. They had gathered in the temple of their god, the god Dagon, people were on the roof crowded around the place. Someone got the brilliant idea, "Let's bring that guy Samson that used to give us such a bad time. Bring him into the arena so we can see him shuffling around in his blinded condition. Let him stumble around, trip him and all and just so we can have a big laugh at the clumsiness of him now that he cannot see."

And so they hurried down into the prison and they brought Samson from the prison into the temple and as he came in the laughs and the hoorahs went up as the people began to mock him and to jeer him and to make fun of him as he tried to make his way around the room in a strange place not able to see. One would put his foot out in front of Samson and Samson would trip and fall and everybody would roar and howl with laughter. That man who was such a nemesis is now so weakened and it delighted them.

Samson said, "O God, once more, just once more God. All I ask is once more. Let the anointing of your spirit come upon my life."

David the psalmist, messing around also lost that sense of God's spirit. After his sin with Bathsheba and after the death of his child, David repented and his repentance is given to us in the fifty-first psalm. And one of the pertinent prayers of David in the fifty-first psalm when he is asking God to cleanse him and according to God's mercy blot out his transgression. One of the pertinent verses there he said, "And return thy Holy Spirit unto me." O God again let me sense your presence, let me again sense your power. This was Samson's prayer, "Lord once more I want to know your power in my life. And Lord I don't want to live, I have nothing to live for now. Let me die with the Philistines." His prayer unto God.

He said to the young boy who was leading him around, "Take me over to the pillars that hold this place up." And the little boy innocently led him over to the pillars that held up the temple. He took hold in his right arm and left arm the two key pillars holding up the building. He said, "God I want the Philistines to be avenged for the eyes that they put out." And by faith he began to pull and the Spirit of God came upon Samson and he pulled those pillars together. The temple of the god Dagon fell with the Philistines packed into it and three thousand of them were crushed to death. And Samson laid dead under the crushed Philistines. God's grace allowed him to once more experience the power of God and he went out in the greatest victory of his life.

Jesus, in the New Testament said something that was very interesting in regards to his disciples, he said, "Ye are the salt of the earth but if the salt has lost its savor it is thenceforth good for nothing but to be cast out and to be trodden under the foot of man." Samson probably is a good illustration of this sort of allegory of Jesus, for God had chosen Samson to be the saving salt of Israel but because of the weakness of his flesh he lost his savor and he ended up crushed beneath the Philistines.

The sad story of Samson is being repeated however over and over as we see men with wasted potentials. God has endowed people with talents, abilities and they waste them because of the weaknesses of their own flesh. They never achieve, they never attain that full glory and power that God wants their lives to be. Wasted potential is the story of so many people. The tragic biography, wasted, his life was wasted. He could have done so much for God, he could have been such a power for God's kingdom, he could have been so influential in bringing others to the Lord but his life was wasted. He was destroyed by the weakness of his own flesh "

Dr. Constable's Expository Notes

4. Samson’s final fatal victory ch. 16

To this point in his history Samson had demonstrated some faith in God, even though "the exploits of Samson read like the actions of an uncontrollable juvenile delinquent." [Note: Cundall and Morris, p. 155.] However, his unwillingness to remain dedicated to God resulted eventually in his loss of strength, his enslavement, and his death.

Dr. Constable's Expository Notes

Samson’s triumph in death 16:22-31

A spark of hope flickered in the darkness of Samson’s prison cell. His hair began to grow back (Judges 16:22). In grace God permitted Samson’s hair to return, symbolizing the possibility of his renewed commitment to Yahweh. However, God did not restore Samson’s eyesight. God always gives opportunity for divine service after failure, but we may not be able to serve Him as we could in the past.

We might suppose that the Philistines would have been careful to keep their captive’s hair cropped. Whether because they considered their blind slave incapable of escaping, or because they failed to recognize the importance of his hair, they did not. They were in their own way as blind as Samson. Along with his hair, Samson’s dedication to Yahweh, which his hair symbolized, began to return (cf. Judges 16:28). This was the real reason his strength returned.

As mentioned previously, the Philistines were very religious. They thanked Dagon, their chief god, for Samson’s capture (Judges 16:23). The Philistines were singing songs that the Israelites should have been singing for Yahweh’s deliverance of them, but they had not trusted and obeyed Him. Samson had given the enemies of Yahweh opportunity to blaspheme Him (cf. 2 Samuel 12:14). Perhaps the writer recorded so much of their praise here because it turned out to be totally without basis very soon.

Samson, who, as we have seen, was fond of riddles, tricks, and entertainment, became the object of sport for those he had previously taunted (Judges 16:25). He became the tragic clown, but he finally "brought the house down."

"A number of sites of ancient heathen temples have been recently discovered, and since they show certain common characteristics it is likely that the temple of Gaza was of a similar pattern. In all probability the officials and dignitaries were in a covered portion looking out upon a courtyard where Samson was made a spectacle, but separated from it by a series of wooden pillars set on stone bases, supporting the roof, on which the crowd gathered. It may be conjectured that the spectators on the roof, pressing forward to gain a good vantage-point, had made the whole structure unstable. Samson must have been aware of the form of construction and of the possibilities in such a situation. The performance over, or temporarily halted, Samson was brought between the pillars (25b), just under the shelter of the roof, so that the dignitaries within the portico could have a closer look at him." [Note: Ibid., p. 180. See also Amihai Mazar, "A Philistine Temple at Tell Qasile," Biblical Archaeologist 36 (1973):43-48; and ibid., Archaeology of the Land of the Bible 10,000-586 B.C.E., pp. 319-23.]

Samson’s humiliation was even greater because a young boy now led the former "Philistine terror" around as easily as a goat (Judges 16:26). His weakness appears greatest at this point in the story. Sensing his opportunity, Samson prayed to God for strength (cf. Judges 15:18).

"This is the only time we ever read of Samson praying before he used his strength. Now his strength was disciplined by faith, but it took failure to teach him this response." [Note: Inrig, p. 263.]

"The theological message toward which each of the cycles [chs. 14-15 and ch. 16] moves centers on prayer and divine response, and the position of answered prayer at the end of each cycle is emphatic. In xv 18-19 Samson asks for life. . . . In xvi 28-30 he prays first for vindication, then for death. In both cases he is dependent wholly upon Yhwh, who alone holds the power to grant life and death and who acts in response to human supplication." [Note: J. Cheryl Exum, "The Theological Dimension of the Samson Saga," Vetus Testamentum 33:1 (1983):34.]

The fact that Samson addressed God as "Adonai Yahweh . . . Elohim" (Judges 16:28; Master, covenant keeping God of Israel, Strong One) is significant. It definitely suggests that during the lonely hours of darkness in his cell Samson had repented. He apparently had confessed his lack of appreciation for God’s grace, calling, and power in his life and had rededicated himself to the Lord. He begged God, from whom He had departed, to remember him and to strengthen him supernaturally one more time. Samson desired to return to his calling as God’s deliverer of His people and to take vengeance on his enemies for robbing him of his eyes. God graciously heard and answered His servant. His prayer was for the glory of God and in harmony with God’s will. Nevertheless personal vengeance still motivated Samson too.

"Even Samson’s turn back to God is marked more by his desire for personal revenge against the Philistines than for deliverance for his people. In essence, Samson remains, to the very end, selfish, just as he remained until nearly the very end, clueless (see Judges 16:20). That both Samson and the Israelites demonstrate such persistent unfaithfulness and self-assertion, thus thwarting God’s purpose to deliver them from Philistine oppression, means that Judges 13-16 functions as a call to repentance, as does all the prophetic literature." [Note: McCann, p. 109.]

"The fact that Samson took hold (AV, RV; lit. grasped, RSV) of the two central pillars indicates that, exerting his strength, he pushed forward either directly towards or directly away from the open courtyard. Had he pushed sideways he would not have ’grasped’ the pillars. Aided by the weight of the crowd above, who would be pressing forward since Samson was now out of their sight, the main supporting pillars were now displaced, causing them to slide off their stone bases. When the roof collapsed many would be killed instantly; others would be crushed in the ensuing panic." [Note: Cundall and Morris, p. 181.]

We should not regard Samson’s death as suicide but as martyrdom (cf. Hebrews 11:32). He died in battle.

"’Samson’s deed . . . was not suicide, but the act of a hero, who sees that it is necessary for him to plunge into the midst of his enemies with the inevitable certainty of death, in order to effect the deliverance of his people and decide the victory which he has still to achieve.’" [Note: Otto von Gerlach quoted by Keil and Delitzsch, p. 425.]

In his death Samson vindicated Yahweh over Dagon. He also killed more of Israel’s enemies than he had slain in his 20 years of previous ministry (Judges 16:30). While this is a complementary note, it also reminds us of the tragedy of Samson’s failure as a judge. He could have routed many more Philistines if he had walked with God. The "brothers" who buried him (Judges 16:31) could have been members of his tribe or extended family, not necessarily members of his immediate family.

"The Philistines’ hatred of Samson must have been mitigated by respect for his achievements and they made no apparent effort to abuse his corpse or to refuse him burial in his family tomb (cf. the dishonoring of Saul’s body, 1 Samuel 31:9-10). The treatment of a body after death was a matter of importance in the ancient world . . ." [Note: Cundall and Morris, p. 181.]

Some writers have commented on what they call the "Samson syndrome."

"One of the greatest values I see in the story of Samson is its demonstration of the Samson Syndrome. This is the tendency among some church leaders to operate from a personal power model and not understand its consequences. And for others it is a tendency to ignore our physical, emotional and spiritual limits-to not realize that when ’our hair has been shorn’ we cannot go out and beat up on Philistines, even though we want to." [Note: G. Lloyd Rediger, "The Samson Syndrome," Church Management-The Clergy Journal 60:7 (May-June 1984):78.]

"The essence of the Samson syndrome lies right here: the presumption that one can indulge the flesh and at the same time know the Spirit’s fulness [sic]." [Note: Ted S. Rendall, "The Samson Syndrome," The Prairie Overcomer 27:7 (July-August 1984):19.]

Samson’s life is one of the greatest tragedies in history and literature, and it should be a warning to every believer. Samson had many advantages. God chose him even before his birth (Judges 13:7; cf. Ephesians 1:14). He received excellent training from godly parents who encouraged him to maintain his dedication to Yahweh (Judges 13:8; Judges 13:12; Judges 14:3). He enjoyed God’s blessings (Judges 13:24). Moreover the Holy Spirit empowered him with supernatural might (Judges 13:25; Judges 14:6; Judges 14:19). Nevertheless Samson chose to yield to his physical passions rather than maintain his dedication to the Lord (cf. Esau).

"’The man who carried the gates of Gaza up to the top of the mountain was the slave of a woman, to whom he frivolously betrayed the strength of his Nazirite locks.’" [Note: Ziegler quoted by Keil and Delitzsch, p. 400.]

"’Samson, when strong and brave, strangled a lion; but he could not strangle his own love. He burst the fetters of his foes, but not the cords of his own lusts. He burned up the crops of others, and lost the fruit of his own virtue when burning with the flame enkindled by a single woman.’" [Note: Ambrose quoted by Keil and Delitzsch, pp. 417-18.]

"His life which promised so much, was blighted and ultimately destroyed by his sensual passions and lack of true separation to the Lord." [Note: Cundall and Morris, p. 181.]

Samson’s unwillingness to discipline himself physically was a symptom of his unwillingness to discipline himself spiritually. This lack of discipline in serving the Lord as He required resulted in Samson’s enslavement and finally in his premature death.

Still Samson’s life should also be an encouragement to all believers. The record of Samson’s experiences teaches us that God will use people who are far from perfect. God is patient with His sinning servants even though His patience has an end. There is hope that God may yet again use His servants whom He may have had to set aside because of their sins. It all depends on whether they truly repent and rededicate themselves to Him. [Note: See Robert U. Ferguson Jr., "The Danger of Playing Games with God," Pulpit Digest 64:468 (July-August 1984):31-34; and Samuel Cassel, "Strong Man: A Scripture Study of the Weaknesses in Strength," Foundations 2 (1959):264-68.]

"The prophetic books-including the book of Judges (and especially the book of Judges at its lowest point with Samson and the aftermath in chaps. 17-21)-are powerful statements of hope; not hope in ’culture heroes’ like Samson, but rather hope in a God whose grace is greater than our ability to comprehend and whose commitment to justice, righteousness, and peace surpasses our understanding." [Note: McCann, p. 94.]

Gill's Exposition of the Whole Bible

Then his brethren, and all the house of his father, came down,.... To Gaza, having heard of what had befallen him there. This must be understood of his kindred and near relations, those of his father's family; though it is not unlikely that he had brethren in a proper sense, since though his mother was barren before his birth, yet afterwards might have many children, as Hannah had, whose case was similar to her's:

and took him and brought him up; took his body out of the ruins of the house, and brought him up on a bier, or some proper carriage, to his own country; and perhaps in great funeral pomp, as a judge of Israel; nor need it be wondered at that the Philistines should admit of it, it being usual in all ages, and among all people, to allow even an enemy to bury their dead; besides Samson's friends had done them no injury, only Samson himself, and the Israelites in general were quiet and peaceable under their government; add to this, they were now in distress themselves for their own dead, and might be in some fear of the Israelites falling upon them, and attempting to deliver themselves out of their hands, since their five lords were dead, and no doubt many more of their principal men with them; so that they might judge this was not a proper time to refuse such a favour, lest it should occasion a quarrel, which they were not in a condition to engage in; and had Israel taken this opportunity, in all likelihood they might have freed themselves from them:

and buried him between Zorah and Eshtaol, in the burying place of Manoah his father; the former of these seems to have been his native place, and the other was near it; and between these the Spirit of the Lord first began to move him, and here his father's sepulchre was, in which he was laid; see Judges 13:2 and he judged Israel twenty years; by distressing and weakening their enemies; and though he did not complete their deliverance out of their hands, yet no doubt their oppressions were fewer, and their burdens easier, on his account; the time of his judging Israel is observed before, Judges 15:20 and here repeated for the confirmation of it, and the rather because they were now ended by his death. Ben Gersom observes, that this is said to show that the time that Samson dwelt in the land of the Philistines is included in these twenty years; some would infer from hence that he judged Israel forty years, twenty in the days of the Philistines, as it is expressed in the above place; that is, when they had the dominion over Israel, and twenty more afterwards; but it does not appear that their dominion over Israel ceased in his time. In the Jerusalem Talmud c it is also said that he judged Israel forty years, but for it there is no foundation; nor is the reason given of any force, that the Philistines feared him twenty years after his death; the other Talmud d says he judged Israel twenty two years; but the word "two" is put into a parenthesis.

c T. Hieros. Sotah, fol. 17. 2. d T. Bab. Sotah, fol. 10. 1.

Henry's Complete Commentary on the Bible

      22 Howbeit the hair of his head began to grow again after he was shaven.   23 Then the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon their god, and to rejoice: for they said, Our god hath delivered Samson our enemy into our hand.   24 And when the people saw him, they praised their god: for they said, Our god hath delivered into our hands our enemy, and the destroyer of our country, which slew many of us.   25 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.   26 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.   27 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.   28 And Samson called unto the LORD, 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.   29 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.   30 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.   31 Then his brethren and all the house of his father came down, and took him, and brought him up, and buried him between Zorah and Eshtaol in the buryingplace of Manoah his father. And he judged Israel twenty years.

      Though the last stage of Samson's life was inglorious, and one could wish there were a veil drawn over it, yet this account here given of his death may be allowed to lessen, though it does not quite roll away, the reproach of it; for there was honour in his death. No doubt he greatly repented of his sin, the dishonour he had by it done to God and his forfeiture of the honour God had put upon him; for that God was reconciled to him appears, 1. By the return of the sign of his Nazariteship (Judges 16:22; Judges 16:22): His hair began to grow again, as when he was shaven, that is, to be as thick and as long as when it was cut off. It is probable that their general thanksgiving to Dagon was not long deferred, before which Samson's hair had thus grown, by which, and the particular notice taken of it, it seems to have been extraordinary, and designed for a special indication of the return of God's favour to him upon his repentance. For the growth of his hair was neither the cause nor the sign of the return of his strength further than as it was the badge of his consecration, and a token that God accepted him as a Nazarite again, after the interruption, without those ceremonies which were appointed for the restoration of a lapsed Nazarite, which he had not now the opportunity of performing, Numbers 6:9. It is strange that the Philistines in whose hands he was were not jealous of the growth of his hair again, and did not cut it; but perhaps they were willing his great strength should return to him, that they might have so much the more work out of him, and now that he was blind they were in no fear of any hurt from him. 2. By the use God made of him for the destruction of the enemies of his people, and that at a time when it would be most for the vindication of the honour of God, and not immediately for the defence and deliverance of Israel. Observe,

      I. How insolently the Philistines affronted the God of Israel, 1. By the sacrifices they offered to Dagon, his rival. This Dagon they call their god, a god of their own making, represented by an image, the upper part of which was in the shape of a man, the lower part of a fish, purely the creature of fancy; yet it served them to set up in opposition to the true and living God. To this pretended deity they ascribe their success (Judges 16:23; Judges 16:24): Our god has delivered Samson our enemy, and the destroyer of our country, into our hands. So they dreamed, though he could do neither good nor evil. They knew Delilah had betrayed him, and they had paid her for doing it, yet they attribute it to their god, and are confirmed by it in their belief of his power to protect them. All people will thus walk in the name of their gods: they will give them the praise of their achievements; and shall not we pay this tribute to our God whose kingdom ruleth over all? Yet, considering what wicked arts they used to get Samson into their hands, it must be confessed it was only such a dunghill-deity as Dagon that was fit to be made a patron of the villany. Sacrifices were offered, and songs of praise sung, on the general thanksgiving day, for this victory obtained over one man; there were great expressions of joy, and all to the honour of Dagon. Much more reason have we to give the praise of all our successes to our God. Thanks be to him who causeth us to triumph in Christ Jesus! 2. By the sport they made with Samson, God's champion, they reflected on God himself. When they were merry with wine, to make them more merry Samson must be fetched to make sport for them (Judges 16:25; Judges 16:27), that is, for them to make sport with. Having sacrificed to their god, and eaten and drunk upon the sacrifice, they rose up to play, according to the usage of idolaters (1 Corinthians 10:7), and Samson must be the fool in the play. They made themselves and one another laugh to see how, being blind, he stumbled and blundered. It is likely they smote this judge of Israel upon the cheek (Micah 5:1), and said, Prophesy who smote thee. It was an instance of their barbarity to trample thus upon a man in misery, at the sight of whom awhile ago they would have trembled. It put Samson into the depth of misery, and as a sword in his bones were their reproaches, when they said, Where is now they God? Nothing could be more grievous to so great a spirit; yet, being a penitent, his godly sorrow makes him patient, and he accepts the indignity as the punishment of his iniquity. How unrighteous soever the Philistines were, he could not but own that God was righteous. He had sported himself in his own deceivings and with his own deceivers, and justly are the Philistines let loose upon him to make sport with him. Uncleanness is a sin that makes men vile, and exposes them to contempt. A wound and dishonour shall he get whose heart is deceived by a woman, and his reproach shall not be wiped away. Everlasting shame and contempt will be the portion of those that are blinded and bound by their own lusts. The devil that deceived them will insult over them.

      II. How justly the God of Israel brought sudden destruction upon them by the hands of Samson. Thousands of the Philistines had got together, to attend their lords in the sacrifices and joys of this day, and to be the spectators of this comedy; but it proved to them a fatal tragedy, for they were all slain, and buried in the ruins of the house: whether it was a temple or a theatre, or whether it was some slight building run up for the purpose, is uncertain. Observe,

      1. Who were destroyed: All the lords of the Philistines (Judges 16:27; Judges 16:27), who had by bribes corrupted Delilah to betray Samson to them. Evil pursued those sinners. Many of the people likewise, to the number of 3000, and among them a great many women, one of whom, it is likely, was that harlot of Gaza mentioned, Judges 16:1; Judges 16:1. Samson had been drawn into sin by the Philistine women, and now a great slaughter is made among them, as was by Moses's order among the women of Midian, because it was they that caused the children of Israel to trespass against the Lord in the matter of Peor,Numbers 31:16.

      2. When they were destroyed. (1.) When they were merry, secure, and jovial, and far from apprehending themselves in any danger. When they saw Samson lay hold of the pillars, we may suppose, his doing so served them for a jest, and they made sport with that too: What will this feeble Jew do? How are sinners brought to desolation in a moment! They are lifted up in pride and mirth, that their fall may be the more dreadful. Let us never envy the mirth of wicked people, but infer from this instance that their triumphing is short and their joy but for a moment. (2.) It was when they were praising Dagon their god, and giving that honour to him which is due to God only, which is no less than treason against the King of kings, his crown and dignity. Justly therefore is the blood of these traitors mingled with their sacrifices. Belshazzar was cut off when he was praising his man-made gods, Daniel 5:4. (3.) It was when they were making sport with an Israelite, a Nazarite, and insulting over him, persecuting him whom God had smitten. Nothing fills the measure of the iniquity of any person or people faster than mocking and misusing the servants of God, yea, though it is by their own folly that they are brought low. Those know not what they do, nor whom they affront, that make sport with a good man.

      3. How they were destroyed. Samson pulled the house down upon them, God no doubt putting it into his heart, as a public person, thus to avenge God's quarrel with them, Israel's, and his own. (1.) He gained strength to do it by prayer, Judges 16:28; Judges 16:28. That strength which he had lost by sin he, like a true penitent, recovers by prayer; as David, who, when he had provoked the Spirit of grace to withdraw, prayed (Psalms 51:12), Restore unto me the joy of thy salvation, and uphold me with thy free Spirit. We may suppose that this was only a mental prayer, and that his voice was not heard (for it was made in a noisy clamorous crowd of Philistines); but, though his voice was not heard of men, yet his prayer was heard of God and graciously answered, and though he lived not to give an account himself of this his prayer, as Nehemiah did of his, yet God not only accepted it in heaven, but, by revealing it to the inspired penmen, provided for the registering of it in his church. He prayed to God to remember him and strengthen him this once, thereby owning that his strength for what he had already done he had from God, and begged it might be afforded to him once more, to give them a parting blow. That it was not from a principle of passion or personal revenge, but from a holy zeal for the glory of God and Israel, that he desired to do this, appears from God's accepting and answering the prayer. Samson died praying, so did our blessed Saviour; but Samson prayed for vengeance, Christ for forgiveness. (2.) He gained opportunity to do it by leaning on the two pillars which were the chief supports of the building, and were, it seems, so near together that he could take hold of them both at one time, Judges 16:26; Judges 16:29. Having hold of them, he bore them down with all his might, crying aloud, Let me die with the Philistines,Judges 16:30; Judges 16:30. Animamque in vulnere ponit--While inflicting the wound he dies. The vast concourse of people that were upon the roof looking down through it to see the sport, we may suppose, contributed to the fall of it. A weight so much greater than ever it was designed to carry might perhaps have sunk of itself, at least it made the fall more fatal to those within: and indeed few of either could escape being either stifled or crushed to death. This was done, not by any natural strength of Samson, but by the almighty power of God, and is not only marvellous, but miraculous, in our eyes. Now in this, [1.] The Philistines were greatly mortified. All their lords and great men were killed, and abundance of their people, and this in the midst of their triumph; the temple of Dagon (as many think the house was) was pulled down, and Dagon buried in it. This would give a great check to the insolence of the survivors, and, if Israel had but had so much sense and spirit left them as to improve the advantages of this juncture, they might now have thrown off the Philistines' yoke. [2.] Samson may very well be justified, and brought in not guilty of any sinful murder either of himself or the Philistines. He was a public person, a declared enemy to the Philistines, against whom he might therefore take all advantages. They were now in the most barbarous manner making war upon him; all present were aiding and abetting, and justly die with him. Nor was he felo de se, or a self-murderer, in it; for it was not his own life that he aimed at, though he had too much reason to be weary of it, but the lives of Israel's enemies, for the reaching of which he bravely resigned his own, not counting it dear to him, so that he might finish his course with honour. [3.] God was very much glorified in pardoning Samson's great transgressions, of which this was an evidence. It has been said that the prince's giving a commission to one convicted amounts to a pardon. Yet, though he was a God that forgave him, he took vengeance of his inventions (Psalms 99:8), and, by suffering his champion to die in fetters, warned all to take heed of those lusts which war against the soul. However, we have good reason to hope that though Samson died with the Philistines he had not his everlasting portion with them. The Lord knows those that are his. [4.] Christ was plainly typified. He pulled down the devil's kingdom, as Samson did Dagon's temple; and, when he died, he obtained the most glorious victory over the powers of darkness. Then when his arms were stretched out upon the cross, as Samson's to the two pillars, he gave a fatal shake to the gates of hell, and, through death, destroyed him that had the power of death, that is, the devil (Hebrews 2:14; Hebrews 2:15), and herein exceeded Samson, that he not only died with the Philistines, but rose again to triumph over them.

      Lastly, The story of Samson concludes, 1. With an account of his burial. His own relations, animated by the glories that attended his death, came and found out his body among the slain, brought it honourably to his own country, and buried it in the place of his fathers' sepulchres, the Philistines being in such a consternation that they durst not oppose it. 2. With the repetition of the account we had before of the continuance of his government: He judged Israel twenty years; and, if they had not been as mean and sneaking as he was brave and daring, he would have left them clear of the Philistines' yoke. They might have been easy, safe, and happy, if they would but have given God and their judges leave to make them so.

Kelly Commentary on Books of the Bible

My object being no more than a sketch, as most of you know, I desire to say but a few words on such of the chapters as bear a similar character to that which has been already pointed out in the early portion of the book. We see that God was faithful; but the fidelity even of those whom He used in deliverance is another matter. Their faith was owned; but it was of a sadly mingled and imperfect character. Indeed this is found regularly throughout the book of Judges. In the case of Abimelech it is seen most conspicuously, yet is it always true, though it may be occasionally more marked than at other times. In him we have a man who took advantage of the reputation for the power of God that had wrought by his father; but where anything of the sort is used for self, and not for God, bitter disappointment must be the result; and if there be anything more marked than another in his history, it is the solemnity of divine retribution. This is always true in the ways of God. What a man sows he must reap: if he sows to the flesh, of the flesh he reaps corruption. And this is just as true of the saint as of the man who rashly or lightly bears the name of the Lord Jesus. In the latter case it is nothing but flesh, which becomes manifest in the long run; but even in the case of him who is truthful, whatever is carnal, whatever lets out that nature which is already judged, the confession of whose judgment is the very starting-point of a Christian, but which it is his calling to act upon and treat as a dead and condemned thing to the end if he forgets this, then, in the measure in which he does so, it brings in that which the Lord must infallibly deal with. Now; in Abimelech's history we see that he had begun with the most intense selfishness taking an utterly reckless advantage of those who had a better claim to represent their father than himself. The end was that he met with the judgment least of all to be coveted by man, most of all detestable to a proud spirit like his own. (Judges 9:1-57)

On Tola and Jair (Judges 10:1-18) we need not pause; but in Jephthah again we have solemn issues brought out But here again is found the same brand of what was worthless or untowardly in the instruments that God used in a day of declension "Jephthah the Gileadite," we are told in Judges 11:1-40, "was a mighty man of valour, and he was the son of an harlot." Abimelech was no doubt the son of a concubine; but here we descend lower still. Nevertheless he "was a mighty man of valour," who lived a kind of freebooter's life the chief of a reckless company of outcasts and desperadoes. So low were things now in Israel, that even this man becomes an instrument of God's deliverance; and so evidently in all this was God stamping on the people His moral sentence of their state. He could not in their then condition employ vessels of greater moral worth. He plainly intended to testify to their state by the agents whom He used for their good. (Judges 11:1-40)

Nevertheless we learn even from the lowest He deigned to work by that, while doubtless there was a most humiliating condition in Israel, God's rights were maintained for His people. Jephthah takes the greatest pains to prove, when he comes forward, that he has clear right on his side. This is an important principle. It was not merely that the people were unworthily oppressed by the Ammonites, but Jephthah does not venture to go to war, nor does the Spirit of God clothe him with energy for the conflict, until he had the certainty in his soul that the cause was a righteous one, and this founded upon the dealings of God with the children of Israel and with Ammon respectively. This is exceedingly instructive.

Nothing justifies, in the work of the Lord, a departure from His mind or will. It does not matter what the line taken may be, no good end will ever be owned by God unless the way be according to His word and righteousness. Even the man who above all others perhaps illustrates the danger of rash vows in the joy of a divine deliverance, and that affecting him in the nearest possible way, was the very reverse of rash in entering on his service for the people of Israel. Hear what a solemn appeal Jephthah makes to the elders before he acts. Undoubtedly the desire of his own importance and aggrandizement is but too manifest; but when he enters upon the service itself, he not only takes care that the right should be felt by Israel to be indisputably with them, but that this should be known and pressed on the conscience of his adversary.

So he "sent messengers unto the king of the children of Ammon, saying, What hast thou to do with me, that thou art come against me to fight in my land? And the king of the children of Ammon answered unto the messengers of Jephthah, Because Israel took away my land, when they came up out of Egypt, from Arnon even unto Jabbok, and unto Jordan: now therefore restore those lands again peaceably." The answer however was incorrect. The king of the Ammonites did not speak candidly. It was not true that the children of Israel had taken those lands as was pretended. The Ammonites had lost them before the children of Israel took them from others whom they might lawfully attack and despoil; but God had forbidden that the children of Israel should spoil either Ammon, or Moab, or Edom. God held even to the distant tie of connection a most striking proof and witness of the ways of our God. There had been in ancient times a link between Ammon and Moab with the children of Israel: a cloud of dishonour and of shame overhung them; yet a link there was, and God would have this at least to be never forgotten. Years might pass, hundreds of years roll over, but moral principles and even natural relationships do not lose their power. And it was of the greatest importance that His people should be trained in this. The lands might be good pasture, the temptation great, the provocation given by Moab or Ammon very considerable. On human grounds there might be a just right of conquest; but all this would not do for God, who must decide everything even in the battles of His people. God does not permit Israel, because this one or that is an enemy, to take the place of enemies to them. He stands to it that they must never have an enemy unless it be God's enemy. What an honour when Israel are permitted to take up only the cause of God! They are not allowed to enter on campaigns out of their own head. What courage and confidence may they not then cherish!

So it was pressed on Israel then. The king of Ammon had forgotten, or had never enquired after the real righteousness of the case. What he felt was that these lands had once been his lands, and that the children of Israel now possessed them. More he knew not, nor wished to learn. But this was far from the true and full history of the case. The fact was that some other races and peoples had dispossessed the Ammonites of these lands. Now it was perfectly lawful for the children of Israel to treat them as intruders and strangers, who had no rightful claim, no valid plea why they should be restored. For we must remember carefully this, in looking at the dealings of God with the holy land and with His people Israel, God had always destined the land of Palestine for the chosen people. Had not He a right to do so? The Canaanites might have retreated from it; the Ammonites might have sought other lands. The world was large enough for all. There was at this time, as at every other, ample space for occupying here and there; and if the reason why they did not move was because they cared not for the word of God, they must take the consequences of their unbelief. They did not believe that God would enforce His claims. They had no faith in the promise on God's part to Abraham or to his seed. But the time came when God would act upon that promise, and when those that disputed the title of God must pay the penalty.

Undoubtedly the children of Moab, Ammon, and Edom, for reasons of relationship at least, were exempted from the sentence to which God subjected the races of Canaan. If some of these had taken away lands that belonged to the Ammonites, it was open and perfectly lawful in this case for Israel to put these intruders out of the land, and to take possession of whatever was their spoil. If Ammon could or would not seek to recover it previously, they had no title to claim now from Israel. It was on this principle then that Jephthah pleads the righteousness of the cause that was now to be decided by the sword between Ammon and Israel. Therefore is it explained with great care.

"Thus saith Jephthah," was his answer, "Israel took not away the land of Moab, nor the land of the children of Ammon." Nothing justifies departure from the word of God. It matters not what is the apparent good that is to be gained, or what may be the mischief that is to be avoided: the only place that becomes a believer is obedience. So says he: "When Israel came up from Egypt, and walked through the wilderness unto the Red Sea, and came to Kadesh, then Israel sent messengers unto the king of Edom, saying, Let me, I pray thee, pass through thy land; but the king of Edom would not hearken thereto. And in like manner they sent unto the king of Moab: but he would not consent: and Israel abode in Kadesh."

And what did Israel? Resent it? Not so: they took the insult patiently; and these were persons who were called to be the witnesses of earthly righteousness. How much more are we, brethren, who are the followers of One who knew nothing but a life of continual sorrow and shame for the glory of God! This is our calling; but we see even in Israel that outside the limits, the very narrow limits, in which God called them to be the executors of divine vengeance even they calmly bear and brook as they best might; and there were those that understood the mind of God, and knew perfectly well why they were not so called to do. They took it quietly, and passed along their way. "Then they went along through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and pitched on the other side of Arnon." It was a great way about, and extremely inconvenient. Who doubted the unfriendliness of Moab and of Edom? It was known, but intended to be so; but for all that the children of Israel, as Jephthah showed, would not go against the word of God.

Now the moral importance of this was immense, for if they were simply doing the will and word of God, who could stand in their way? The object of the king of Ammon was to put the children of Israel in the wrong. Jephthah proves in the most triumphant way that the right was all on their side. "And Israel sent messengers unto Sihon king of the Amorites, the king of Heshbon; and Israel said unto him Let us pass, we pray thee, through thy land into my place." They did not wish to quarrel with the king of Heshbon, Amorite as he was, unless he were actually in the holy land; but it was of God that these Amorites, to their own ruin, would not let them pass peaceably through. This again makes the case of Israel still more clear, because it might have been supposed that surely the Amorite must be put out of the way, seeing that that most wicked race was devoted expressly to destruction. But no "Sihon trusted not Israel to pass through his coast: but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel. And Jehovah God of Israel delivered Sihon and all his people into the hand of Israel, and they smote them: so Israel possessed all the land of the Amorites, the inhabitants of that country. And they possessed all the coasts of the Amorites, from Arnon even unto Jabbok."

There was the plain and sure title of Jephthah. Israel had not taken these lands from Ammon at all They had taken them from the Amorite. If the Amorite got them from Ammon in the first instance, as was no doubt the fact, this was an affair not between Israel and Ammon, but between Ammon and Sihon. It was the business of the Ammonites to have defended their claims as best they could against the Amorites. If they could not make them good, if they had lost their land, and could not recover it, what had Israel to do with their affairs? The children of Israel were in no way responsible for it. They had won the land by the provoked fight which the Amorite had drawn them into. They had sought peace, and Sihon would have war. The result was that the Amorite lost his land. Thus in fact Sihon had assailed the Israelites against their will, who had taken the land from him. The title of the children of Israel therefore to that land was indefeasible.

God Himself had ordered things so. He knew right well that the presence of the Amorites upon their skirts would be a continual snare and evil. He permitted that there should be no confidence in the peaceable intentions of Israel, for the very purpose of putting them in possession of the land. Thus the king of Ammon had lost his old claim, and had no present title to question Israel's right of conquest. "So now." says Jephthah, "Jehovah God of Israel hath dispossessed the Amorites from before his people Israel, and shouldest thou possess it?" The king of Ammon might assail the Israelites, and renew the arbitrament of the sword, but he was unrighteous in demanding the land from Israel. "Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever Jehovah our God shall drive out from before us, them will we possess."

After having thus completely refuted his claim over the land on the ground of its being Ammonite, whereas in point of fact it had been won from them by the Amorite, and as such had passed into Israel's hand, now he gives them a warning from the blows that God had inflicted on a mightier king than himself. "Art thou any thing better than Balak the son of Zippor, king of Moab? did he ever strive against Israel, or did he ever fight against them, while Israel dwelt in Heshbon and her towns, and in Aroer and her towns, and in all the cities that be along by the coasts of Arnon, three hundred years?" Thus it was proved that Israel had, in whatever light regarded, a valid title, not only from long-continued possession, but from a right founded on their conquest of one of the enemies devoted to destruction by God Himself, but an enemy who had wantonly attacked them, when they would have left him unharmed, as they would the Ammonite now. In every point of view therefore the ground taken by Israel was solid, and could not be disputed righteously. The king of Ammon had no just claim whatever

Being thus proved to be in arms without right, the king of Ammon was only so much the more fierce, as is usual with people when convicted of a wrong to which their will is engaged. "Then the Spirit of Jehovah came upon Jephthah, and he passed over Gilead, and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over unto the children of Ammon. And Jephthah vowed a vow unto Jehovah." Here the rashness of the man enters the scene, the consequence of which is a display of what was painful in the extreme. We have had the power of God acting in deliverance, but man alone is incapable even of a safe vow to Jehovah; and who could fail to foresee the bitter fruit of rashness here? Man is as weak and erring as God is mighty and good: these two things characterise the book from beginning to end. So in this rash vow says Jephthah, "it shall be that whatsoever," etc. The same word means whosoever. There is no difference as to form. I do not myself doubt that it was put in the broadest way. "It shall be that whatsoever cometh forth of the doors of my house to meet me." He could, if he had reflected, hardly expect an ox or a sheep to walk out of the house. It was quite evident therefore that Jephthah was guilty of the greatest rashness in his vow. "Whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be Jehovah's, and I will offer it up for a burnt offering." What came out we know too well. It was his daughter and I do not doubt that he, in his determined unbending spirit, fulfilled his vow.

All are aware there are a great many who try to explain the difficulty away or soften it down. They need not be at the trouble. Scripture does not in any way vouch for the immaculateness of those even who wrought in faith. It does not throw a veil, as man loves to do, over that which is uncomely and distressing in those that bear the name of the Lord; especially as the very object the Spirit of God has here in view is to show the frightful results of a vow so little weighed before God, not at all drawn from His guidance. On the other hand, is there not real beauty in the obscurity in which Scripture treats a matter so painful? We know that men make it a question for ingenious minds to speculate on. The spiritual man understands how it was. As the vow was without God, so an issue was permitted most offensive to the Holy Spirit. We can easily therefore comprehend how the holy wisdom of Scripture avoids details on a fact so contrary to the mind of God, as a man dealing thus with a human being, yea, with his own daughter. It seems to me then that the reserve of the Holy Spirit is as strikingly according to God as the rashness of Jephthah is a solemn warning to man.

After this we find how the pride of the men of Ephraim takes fire at a person of such an origin as Jephthah, spite of the signal deliverance by his means for Israel, so that they come forth to fight. (Judges 12:1-15) Jephthah might little desire such a conflict; nevertheless, where do we see meekness, where patience? And be assured, brethren, that in an evil world patience is morally much beyond power. Thus we may find the most striking manifestations of power in men as disorderly as the Corinthian Christians; but the same persons are a plain proof that it is a far harder thing to do the will of the Lord, and harder still to suffer according to God, than to work any miracles whatever.

The truth of all we find in our Lord Jesus. He was the power of God and the wisdom of God; but what shall we say of His obedience on the one hand, and on the other of His patience? Others may have shown as mighty works, as great displays of power; nay, even the blessed Lord Jesus Himself said, "Greater works than these shall ye do." But where was there such devotedness in doing His Father's will? and where such a sufferer? Indeed, for Him to obey in such a world must have been suffering It could not be otherwise. As long as the world is under the usurped rule of the enemy of God, the path of obedience must always be one of suffering, and this, I may add, increasingly, as we see in Him. Jephthah knew little if anything of this; so the result was, that the Ephraimites, in their pride, meddled with this rude warrior, who dealt with them, we may be very sure, not more mildly than with his own daughter. He not only turned with the grossest insults on their speech, but fell on themselves, and slew at the passage of Jordan forty and two thousand men of one of the chief tribes of Israel. Such then was the bloody crisis at which a deliverer of Israel arrives in his unsparing resentment. Ibzan, Elon, and Abdon follow.

In the next chapter (Judges 13:1-25) 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 14:1-20). 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 (1 Corinthians 14:37; 2 Peter 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 carcase of the lion: and, behold, there was a swarm of bees and honey in the carcase 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 carcase 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 carcase 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 (Hebrews 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 clave 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.

The end of the book and it is important to make this remark consists of an appendix. It is in no way a carrying forward of the history. We have come to the close as far as the sequence of persons and of events is concerned. We could not go lower than Samson; but we have what was. exceedingly necessary for us to learn the fact that the dismally wretched condition that we have seen throughout all the Judges was true even from early days; and therefore the Spirit of God giving us this as a sort of supplement, or a conclusion, but with such marks of time as show that it was of a comparatively early date (and this can be proved before we have done with the book), is, I think, of considerable interest and importance. I presume that the reason why these incidents are not given before in the order of time may have been that, if inserted earlier, it would have completely interrupted the course of the history, and the main instruction of the book of Judges. It is only another proof of what we have always to assume in reading the Bible that not only the things given are divine, but that the arrangement, even when they look somewhat disorderly, is just as divine as the communication itself. There is not a single jot in the Scriptures that God has written or ordered which is not worthy of Himself; nor is there the least possibility of improving either.

Here then we have certain facts, apart from the historic course, introduced in these words: "There was a man of mount Ephraim." The great point of the preface is that "in those days there was no king in Israel" the opening words of Judges 18:1-31. "And in those days the tribe of the Danites." It is the Danites again; only the account of Samson is chronologically at the close, whereas the new tale, as we have remarked, was comparatively early.

There was then "a man of mount Ephraim whose name was Micah," who, not satisfied with carrying out the impiety of his mother in making a graven and a molten image of silver dedicated to Jehovah, for this purpose gets a Levite to be consecrated as his priest. What avails the show of Jehovah's name, or form of consecrating a Levite to be priest? Ceremony is easy and attractive to the flesh, and there may be the more, as there usually is, where there is least power or reality. It is at least certain that the whole business was heinously evil, and none the less because Micah settles down with the persuasion, "Now know I that Jehovah will do me good, seeing I have a Levite to my priest" (ver. 13).

Judges 18:1-31 shows that the moral condition, especially of the priest-Levite, was as bad as the religious state. His heart was glad of a better living and of a larger sphere (verses 19, 20), as he goes off from the house of Micah with the lawless children of Dan to blot out Laish with fire and sword, and call their new city after their own name, where the graven image was set up, and a succession that failed not till the day of the captivity of the land; for error takes root faster, and bears fruit more luxuriantly as well as permanently than the truth.* Yet there is little reason to suppose that the exile of the land means Shalmaneser's, but rather under the Philistines; for it was merely all the time the house of God was in Shiloh. There being no king is in contrast with other lands which had kings, as Israel themselves subsequently. (Compare Psalms 78:60-61) Such are the prominent points of instruction in this appendix. The first and gravest departure is that Jehovah could be so forgotten and so shamelessly dishonoured as to set up in His name a rival; and the more seriously it was set about, so much the worse. It was flying in the face of His law and word to have an idol; it was adding profane insult to enter on its worship with such ceremony as to get a Levite consecrated priest in order to invest it with solemnity. We have seen the political confusion: here is the religious aspect of Israel so soon after entering the holy land!

* It is possible that verse 30 may be one of those later additions which Ezra or one of the prophets was inspired to make in putting together at a subsequent epoch the books of Scripture. If this be so, the captivity might be the Assyrian, and not that of the Philistines. But verse 30 seems adverse to this view. There is no difficulty in principle either way.

Is it then a matter of wonder that men went wrong in early days under the Christian profession? The danger was incomparably greater where the trial was to stand to the truth fully revealed and to walk in the Spirit, and not subjection to commandments and ritual observances. The ruin of Christianity was when two systems so distinct got confounded. And be assured that if the people of God fail in their responsibility to God, they are not to be trusted elsewhere. I am not speaking of what men of the world may be, for they may be conscientious and honourable in their own way; but it is different with God's people. Never trust those that bear the Lord's name, if they are false to Him. The case before us, in Judges 17:1-13; Judges 18:1-31, is one where God was openly, deliberately, and systematically dishonoured.

But there follows a second tale of excessive atrocity in a moral way, which begins in Judges 19:1-30. in terms expressly similar to the beginning ofJudges 18:1-31; Judges 18:1-31: "And it came to pass in those days, when there was no king in Israel, that there was a certain Levite sojourning on the side of mount Ephraim, who took to him a concubine out of Beth-lehem-judah." The fact which comes out first is that Gibeah of Benjamin was scarce better than Sodom or Gomorrah, on which Jehovah rained fire and brimstone for their uncleanness. I need not dwell on the deplorable details. Suffice it to say that even in such a state the immediate feeling of the common conscience in Israel (roused, it is true, by an awful appeal to the twelve tribes) could not but reply that "there was no such deed done nor seen from the day that the children of Israel came up out of the land of Egypt unto this day: consider of it, take advice, and speak your minds." So it was. "Then all the children of Israel went out, and the congregation was gathered together as one man."

Be it remarked, that what drew out their unanimous condemnation was not an outrage done to God's name. Where was the just horror at the idolatry of Micah? Contrariwise it was courted and continued down to the captivity. Men then, as now, feel not for a lie or a libel of God; they are sensitive when their own rights are touched. But He knows how to wake them up from such disgraceful insensibility. Therefore does the second part of the appendix (Judges 19:1-30; Judges 21:1-25) find a place directly afterwards. And we see that those who cared not for the injured name of Jehovah have all their feelings drawn out when man was wronged. But God takes means to make them feel what such a state comes to. O what a mercy it is to have God to take care of our walk! But, in order for us to know the sweetness of that care, it becomes us to care for Him, His name and glory. Not as if He could not care for His own; but our strength, comfort, and blessing are in His name. In Him we may confide, who loves us to the end. Should we not then rejoice in the Lord? The truest deliverance from self is in that work where all was judged, and evil put away for ever. Then can we joy in Him, and it is our strength for all service, and is the spring of worship. There is nothing good without His name.

Alas! how the very thought of Jehovah's name seems lost at this time among the children of Israel. Their keenest feelings were in favour of the Levite and his concubine, wounded to the quick by the abominations of the men of Gibeah; and therefore, whatever of human affection may be in evidence, we certainly learn how little faith Jehovah could then find in the land of Israel. As man then was so prominent before their minds, so also their revenge was merciless to the bitter end. God was in none of their thoughts. They spread abroad the revolting tale; they readily respond to the call for their advice and counsel. The result is that "the people rose as one man, saying, We will not any of us go to his tent, neither will we any of us turn into his house. But now this shall be the thing which we will do to Gibeah; we will go up by lot against it; and we will take ten men of an hundred throughout all the tribes of Israel, and an hundred of a thousand, and a thousand out of ten thousand, to fetch victual for the people, that they may do, when they come to Gibeah of Benjamin, according to all the folly that they have wrought in Israel. So all the men of Israel were gathered against the city, knit together as one man. And the tribes of Israel sent men through all the tribe of Benjamin, saying, What wickedness is this that is done among you? Now therefore deliver us the men, the children of Belial, which are in Gibeah, that we may put them to death, and put away evil from Israel. But the children of Benjamin would not hearken to the voice of their brethren the children of Israel: but the children of Benjamin gathered themselves together out of the cities unto Gibeah, to go out to battle against the children of Israel."

Undoubtedly the iniquity was beyond measure on the part of the men of Benjamin, and an utter disgrace to God or even to Israel. But there can be no question that the course taken by the men of Israel was calculated to increase the difficulty a thousand-fold. It was purely human. Where was their humiliation and grief before the Lord? They decide on matters first, and the case becomes only another instance of man's folly in dealing with evil. Having decided out of their own heads, they then turn to God, and ask Him to bless them in their efforts to exterminate Benjamin. Thus, after having made all their arrangements, "the children of Israel arose and went up to the house of God, and asked counsel of God, and said, Which of us shall go up first?" Is not this an instructive as well as striking fact? Still more is what follows; for God fails not to deal with us on our own ground. According to our folly He may answer us, as well as withhold an answer. But in the end He acts in His own way, which will ever be what we little expect.

Here God had to rebuke the people, even when morally right in the main, until the wrong their state and haste mixed up with it was purged out. In judgment He must have righteousness; but He remembers mercy. It is an instance of the same thing that we have often seen before in other forms. Thus He bids the men of Judah go; but the men of Judah were shamefully beaten, and were forced to weep before Jehovah. This, at least, was right. "Then all the children of Israel, and all the people, went up and wept before Jehovah until even, and asked counsel of Jehovah. saying, Shall I go up again to battle against the children of Benjamin, my brother?" another point, still more important, going along with it. When we really are found in sorrow, and in circumstances that call for sorrow, before Jehovah, the heart is open to feel for the wrong-doer. They were filled with thoughts of destruction against Benjamin, and the remembrance that he was their brother had not even entered their minds before.

Now, broken down before God who had ordered their defeat, they are made to feel for their brother, guilty as he was, no doubt. Still this became their relationship, yet the children of Israel have the answer from Jehovah, "Go up against him." Nevertheless they were beaten the next day; for they must be disciplined before the Lord before He could use them to deal with their brother. "Benjamin went forth against them the second day, and destroyed down to the ground of the children of Israel again eighteen thousand men; all these drew the sword. Then all the children of Israel, and all the people, went up, and came unto the house of God, and wept, and sat there before Jehovah, and fasted that day until even, and offered burnt offerings and peace offerings before Jehovah. And the children of Israel enquired of Jehovah, for the ark of the covenant of God was there in those days."

Here is the proof of the time when all this occurred. It has been already said to have been an early fact in the history of the "Judges," and not chronologically near the close of the book. The evidence is stated here very clearly. Phinehas, we know, was alive during the days of the wilderness, being the leader against Midian before Moses died, and one of those that crossed the Jordan. Yet he is still alive when the tragic deed was done which had nearly uprooted the tribe of Benjamin in its results. "And Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days, saying, Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease? And Jehovah said, Go up; for tomorrow I will deliver them into thine hand." They had been at length brought down to their right place before God; they had taken the shame to themselves; the Lord had chastised them, and they had needed and deserved it righteously. Now they could deal with guilty Benjamin. We are not in a position to deal with another until God has dealt with that which is contrary to His name in our own soul; and so it was that the men of Benjamin were utterly smitten and well-nigh exterminated.

The last chapter of the book shows us the ways and means in which their hearts were drawn out, in order to repair the dismal gap which divine judgment had wrought in Benjamin, and indeed in Israel.