Historical Writings

(JUDGES 13-15)

THERE is yet another name recorded in the Epistle to the Hebrews among the Old Testament "worthies," whose title to that position must to many have seemed at least doubtful. Can Samson claim a place among the spiritual heroes, who "through faith subdued kingdoms, wrought righteousness, obtained promises?" The question cannot be dismissed with a summary answer, for if, as we believe, the Holy Spirit pronounced such judgment on his activity as a judge, then careful and truthful study of his history must bear it out. But then also must that history have been commonly misread and misunderstood. Let it be remembered, that it is of Samson's activity as a Judge, and under the impulse of the Spirit of God, we are writing, and not of every act of his life. In fact, we shall presently distinguish two periods in his history; the first, when he acted under the influence of that Spirit; the second, when, yielding to his passions, he fell successively into sin, unfaithfulness to his calling, and betrayal of it, followed by the desertion of Jehovah and by His judgment. And, assuredly, the language of the Epistle to the Hebrews could not apply to the period of Samson's God-desertion and of his punishment, but only to that of his first activity or of his later repentance.

It was in the days of Eli the high priest. Strange and tangled times these, when once again principles rather than men were to come to the front, if Israel was to be revived and saved. The period of the Judges had run its course to the end. The result had been general disorganization, an almost complete disintegration of the tribes, and decay of the sanctuary. But now, just at the close of the old, the new was beginning; or rather, old principles were once more asserted. In Eli the Divine purpose concerning the priesthood, in Samson that concerning the destiny and mission of Israel, were to reappear. In both cases, alike in their strength and in their weakness - in the faithfulness and in the unfaithfulness of its representatives. The whole meaning of Samson's history is, that he was a Nazarite. His strength lay in being a Nazarite; his weakness in yielding to his carnal lusts, and thereby becoming unfaithful to his calling. In both respects he was not only a type of Israel, but, so to speak, a mirror in which Israel could see itself and its history. Israel, the Nazarite people - no achievement, however marvelous, that it could not and did not accomplish! Israel, unfaithful to its vows and yielding to spiritual adultery - no depth of degradation so low, that it would not descend to it! The history of Israel was the history of Samson; his victories were like theirs, till, like him, yielding to the seductions of a Delilah, Israel betrayed and lost its Nazarite strength. And so also with Samson's and with Israel's final repentance and recovery of strength. Viewed in this light, we can not only understand this history, but even its seeming difficulties become so many points of fresh meaning. We can see why his life should have been chronicled with a circumstantiality seemingly out of proportion to the deliverance he wrought; and why there was so little and so transient result of his deeds. When the Spirit of God comes upon him, he does supernatural deeds; not in his own strength, but as a Nazarite, in the strength of God, by Whom and for Whom he had been set apart before his birth. All this showed the meaning and power of the Nazarite; what deliverance God could work for His people even by a single Nazarite, so that, in the language of prophecy, one man could chase a thousand! Thus also we understand the peculiar and almost spasmodic character of Samson's deeds, as also the reason why he always appears on the scene, not at the head of the tribes, but alone to battle.

If the secret of Samson's strength lay in the faithful observance of his Nazarite vow, his weakness sprung from his natural character. The parallel, so far as Israel is concerned, cannot fail to be seen. And as Samson's sin finally assumed the form of adulterous love for Delilah, so that of his people was spiritual unfaithfulness. Thus, if the period of the Judges reached its highest point in Samson the Nazarite, it also sunk to its lowest in Samson the man of carnal lusts, who yielded his secret to a Delilah. As one has put it: "The strength of the Spirit of God bestowed on the Judges for the deliverance of their people was overcome by the power of the flesh lusting against the Spirit." Yet may we, with all reverence, point from Samson, the Nazarite for life,* to the great antitype in Jesus Christ, the "Nazarite among His brethren," (Genesis 49:26) in Whom was fulfilled that

"which was spoken by the prophets, He shall be called a Nazarite" ^{** *} (Matthew 2:23).

And it is at any rate remarkable that ancient Jewish tradition, in referring to the blessing spoken to Dan (Genesis 49:17,18), applies this addition: "I have waited for Thy salvation, Jehovah," through Samson the Danite, to the Messiah. ^*

1. Samson's birth. According to the chronological arrangement already indicated, we infer that Samson was born under the pontificate of Eli, and after the commencement of the Philistine oppression, which lasted forty years. If so, then his activity must have begun one or two years before the disastrous battle in which the ark fell into the hands of the Philistines, and in consequence of which Eli died (1 Samuel 4:18).

While in the east and north the Ammonites oppressed Israel, the same sin had brought on the west and south of Palestine the judgment of Philistine domination. Then it was, that once more the Angel of Jehovah came, to teach the people, through Samson, that deliverance could only come by recalling and realizing their Nazarite character as a priestly kingdom unto Jehovah; and that the Lord's Nazarite, so long as he remained such, would prove all-powerful through the strength of his God. The circumstances connected with the annunciation of Samson were supernatural. In the "secluded mountain village" of Zorah, ^* the modern Surah, about six hours west of Jerusalem, within the possession of Dan, lived Manoah ("resting") and his wife. Theirs, as we judge from the whole history, was the humble, earnest piety which, despite much apostasy, still lingered in Israel.

It is to be observed that, like Sarah in the Old, and the mother of the Baptist in the New Testament, Manoah's wife was barren. For the child about to be born was not only to be God-devoted but God-given - and that in another sense even from his contemporary, Samuel, who had been God-asked of his mother. But in this case the Angel of the Covenant Himself came to announce the birth of a child, who should be "a Nazarite unto God from the womb," and who as such should "begin to deliver Israel out of the hand of the Philistines." ^* Accordingly, He laid on the mother, and still more fully on the unborn child, the Nazarite obligations as these are detailed in Numbers 6:1-8, with the exception of that against defilement by contact with the dead, which evidently would have been incompatible with his future history.

The appearance of the Angel and His unnamedness had carried to the woman thoughts of the Divine, though she regarded the apparition as merely that of a man of God. Manoah had not been present; but in answer to his prayer a second apparition was vouchsafed. It added nothing to their previous knowledge, except the revelation of the real character of Him Who had spoken to them. For, when Manoah proposed to entertain his guest, he learned that He would not eat of his food, and that His name was "Wonderful." The latter, of course, in the sense of designating His character and working, for, as in the parallel passage, Isaiah 9:6, such names refer not to the being and nature of the Messiah, but to His activity and manifestation - not to what He is, but to what He does. As suggested by the Angel, Manoah now brought a burnt-offering unto Jehovah - for, wherever He manifested Himself, there sacrifice and service might be offered. And when the Angel "did wondrously;" when fire leaped from the altar, and the Angel ascended in the flame that consumed the burnt-offering, then Manoah and his wife, recognizing His nature, fell worshipping on the ground. No further revelation was granted them; but when Manoah, in the spirit of the Old Testament, feared lest their vision of God might render it impossible for them to live on earth, his wife, more fully enlightened, strove to allay such doubts by the inference, that what God had begun in grace He would not end in judgment. An inference this, applying to all analogous cases in the spiritual history of God's people. And so months of patient, obedient waiting ensued, when at last the promised child was born, and obtained the name of Samson, or rather (in the Hebrew) Shimshon.* His calling soon appeared, for as the child grew up under the special blessing of the Lord, "the Spirit of Jehovah began to impel him in the camp of Dan, between Zorah and Eshtaol." ^{** *}

2. About an hour south-west from Zorah, down ^* the rocky mountain-gorges, lay Timnath, within the tribal possession of Dan, but at the time held by the Philistines. This was the scene of Samson's first exploits.

The "occasion" was his desire to wed a Philistine maiden. Against such union, as presumably contrary to the Divine will (Exodus 34:16; Deuteronomy 7:3), his parents remonstrated, not knowing "that it was of Jehovah, for he was seeking an occasion from (or on account of) the Philistines." Strictly speaking, the text only implies that this "seeking occasion on account of the Philistines" was directly from the Lord; his proposed marriage would be so only indirectly, as affording the desired occasion. Here then we again come upon man's individuality - his personal choice, as the motive power of which the Lord makes use for higher purposes. We leave aside the question, whether or not Samson had, at the outset, realized a higher Divine purpose in it all, and mark two points of vital importance in this history. First, whenever Samson consciously subordinated his will and wishes to national and Divine purposes, he acted as a Nazarite, and "by faith;" whenever national and Divine purposes were made subservient to his own lusts, he failed and sinned. Thus we perceive throughout, side by side, two elements at work: the Divine and the human; Jehovah and Samson; the supernatural and the natural - intertwining, acting together, influencing each other, as we have so often noticed them throughout the course of Scripture history. Secondly, the influences of the Spirit of God upon Samson come upon him as impulses from without - sudden, mighty, and irresistible by himself and by others.

The misunderstanding and ignorance of Samson's motives on the part of his parents cannot fail to recall a similar opposition in the life of our Blessed Lord, even as, reverently speaking, this whole history foreshadows, though "afar off," that of our great Nazarite. But to return. Yielding at last to Samson, his parents, as the custom was, go with him to the betrothal at Timnath. All here and in the account of the marriage is strictly Eastern, and strictly Jewish. Nay, such is the tenacity of Eastern customs, that it might almost serve as descriptive of what would still take place in similar circumstances. But, under another aspect, we are here also on the track of direct Divine agency, all unknown probably to Samson himself. To this day "vineyards are very often far out from the villages, climbing up rough wadies and wild cliffs."* In one of these, precisely in the district where he would be likely to meet wild beasts, Samson encountered a young lion. "And the Spirit of Jehovah came mightily upon him," or "lighted upon him," the expression being notably the same as in 1 Samuel 10:10; 11:6; 16:13; 18:10. Samson rent him, as he would have torn a kid.** This circumstance became "the occasion against the Philistines." For, when soon afterwards Samson and his parents returned once more for the actual marriage, he found a swarm of bees in the dried skeleton of the lion. The honey, ^{*** **}* which he took for himself and gave to his parents, became the occasion of a riddle which he propounded, after a custom usual in the East, to the "thirty companions" who acted as "friends of the bridegroom." The riddle proved too hard for them. Unwilling to bear the loss incurred by their failure - each "a tunic" and a "change-garment,"| ^* these men threatened Samson's wife and her family with destruction.

|* These "change-garments" were costly raiment, frequently changed.

The woman's curiosity had from the first prompted her to seek the answer from her husband. But now her importunity, quickened by fear, prevailed. Of course, she immediately told the secret to her countrymen, and Samson found himself deceived and betrayed by his wife. But this was the "occasion" sought for. Once more "the Spirit of Jehovah lighted upon Samson." There was not peace between Israel and the Philistines, only an armed truce. And so Samson slew thirty men of them in Ashkelon, and with their spoil paid those who had answered his riddle. In his anger at her treachery he now forsook for a time his bride, when her father, as it were in contempt, immediately gave her to the first of the "bridegroom's friends."

This circumstance gave "occasion" for yet another deed. Samson returns again to his wife. Finding her the wife of another, he treats this as Philistine treachery against Israel, and declares to his father-in-law and to others around: ^* "This time I am blameless before the Philistines when I do evil unto them."

The threatened "evil" consists in tying together, two and two, three hundred jackals, tail to tail, with a burning torch between them, and so sending the maddened animals into the standing corn of the Philistines, which was just being harvested, into their vineyards, and among their olives. The destruction must have been terrible, and the infuriated Philistines took vengeance not upon Samson, but upon his wife and her family, by burning "her and her father with fire." This was cowardly as well as wicked, upon which Samson "said unto them, If (since) ye have done this, truly when I have been avenged upon you, and after that I will cease." The result was another great slaughter. But Samson, knowing the cowardice of his countrymen, felt himself now no longer safe among them, and retired to "the rock-cleft (rock-cave) Etam" ("the lair of wild beasts").

Samson's distrust had not been without sufficient ground. Afraid to meet Samson in direct conflict, the Philistines invaded the territory of Judah and spread in Lehi. Upon this, his own countrymen, as of old, not understanding "how that God by his hand would deliver them," actually came down to the number of 3000, to deliver Samson into the hand of the Philistines. Another parallel this, "afar off," to the history of Him whom His people delivered into the hands of the Gentiles! Samson offered no resistance, on condition that his own people should not attack him. Bound with two new cords, he was already within view of the hostile camp at Lehi; already he heard the jubilant shout of the Philistines, when once more "the Spirit of Jehovah came mightily upon him." Like flax at touch of fire, "flowed his bonds from off his hands." ^*

This sudden turn of affairs, and manifestation of Samson's power, caused an immediate panic among the Philistines. Following up this effect, Samson seized the weapon readiest to hand, the jawbone of an ass, and with it slew company after company, "heap upon heap," till, probably in various encounters, no less than 1000 of the enemy strewed the ground. Only one more thing was requisite. All "this great deliverance" had evidently been given by Jehovah. But had Samson owned Him in it; had he fought and conquered "by faith," and as a true Nazarite? Once more it is through the operation of natural causes, supernaturally overruled and directed, that Samson is now seen to have been the warrior of Jehovah, and Jehovah the God of the warrior. Exhausted by the long contest with the Philistines and the heat of the day, Samson sinks faint, and is ready to perish from thirst. Then God cleaves first, as it were, the rock of Samson's heart, so that the living waters of faith and prayer gush forth, before He cleaves the rock at Lehi. Such plea as his could not remain unheeded. Like that of Moses (Exodus 32:31), or like the reasoning of Manoah's wife, it connected itself with the very covenant purposes of Jehovah and with His dealings in grace. After such battle and victory Samson could not have been allowed to perish from thirst; just as after our Lord's victory, He could not fail to see of the travail of His soul and be satisfied; and as it holds true of the Christian in his spiritual thirst, after the great conquest achieved for him:

"He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" (Romans 8:32)

Then, in answer to Samson's prayer, "God clave the hollow place which is in Lehi," ^* probably a cleft in the rock, as erst He had done at Horeb (Exodus 17:6) and at Kadesh (Numbers 20:8,11). But the well which sprang thence, and of which, in his extremity, Samson had drunk, ever afterwards bore the significant name En-hakkore, the well of him that had called - nor had called in vain!