Historical Writings

(JUDGES 16)

THE closing verse of Judges 15 marks also the close of this period of Samson s life. Henceforth it is a record of the terrible consequences, first of using God's gift, intrusted for the highest and holiest purposes, for self-indulgence, and then of betraying and losing it. And this betrayal and loss are ever the consequence of taking for self what is meant for God, just as in the parable of the prodigal son the demand for the portion of goods which belonged to him is followed by the loss of all, by want and misery. And here, in this its second stage, the history of Samson closely follows that of Israel. As Israel claimed for self, and would have used for self the gifts and calling of God; as it would have boasted in its Nazarite-strength and trusted in it, irrespective of its real meaning and the object of its bestowal, so now Samson. He goes down to Gaza, one of the fortified strongholds of the Philistines, not impelled by the Spirit of Jehovah, but for self-indulgence, ^* confident and boastful in what he regards as his own strength.

Nor does that strength yet fail him, at least outwardly. For God is faithful to His promise, and so long as Samson has not cast away His help, it shall not fail him. But already he is on the road to it, and the night at Gaza must speedily be followed by the story of Delilah. Meanwhile, the men of Gaza and Samson must learn another lesson - so far as they are capable of it. All night the guards are posted by the gates to wait for the dawn, when, as they expect, with the opening of the gates, Samson will leave the city, and they take him prisoner. During the night, however, they may take their sleep; for are not the gates strong and securely fastened? But, at midnight, Samson leaves the city, carrying with him its gates, and putting them down on "the top of a hill which faces towards Hebron," ^* that is, at a distance of about half an hour to the south-east of Gaza.

Samson had once more escaped the Philistines; but the hour of his fall was at hand. To regard the God-intrusted strength as his own, and to abuse it for selfish purposes, was the first step towards betraying and renouncing that in which it really lay. Samson had ceased to be a Nazarite in heart before he ceased to be one outwardly. The story of Delilah ^* is too well known to require detailed repetition.

Her very name - "the weak" or "longing one" - breathes sensuality, and her home is in the valley of Sorek, or of the choice red grape. The Philistine princes have learned it at last, that force cannot prevail against Samson, until by his own act of unfaithfulness he has deprived himself of his strength. It is the same story as that of Israel and its sin with Baal-Peor. The same device is adopted which Balaam had suggested for the ruin of Israel, and, alas! with the same success. The five princes of the Philistines promise each to give Delilah 1000,100 shekels, or 5500 in all, about 700 pounds, as the reward of her treachery. Three times has Samson eluded her persistency to find out his secret. Each time she has had watchers in an adjoining apartment ready to fall upon him, if he had really lost his strength. But the third time he had, in his trifling with sacred things, come dangerously near his fall, as in her hearing he connected his strength with his hair. And yet, despite all warnings, like Israel of old, he persisted in his sin.

At last it has come. He has opened all his heart to Delilah, and she knows it. But Scripture puts the true explanation of the matter before us, in its usual emphatic manner, yet with such manifest avoidance of seeking for effect, that only the careful, devout reader will trace it. The facts are as follows: When Samson betrays his secret to Delilah, he says (16:17): "If I be shaven, then my strength will go from me," whereas, when the event actually takes place, Scripture explains it: "He wot not that Jehovah was departed from him." In this contrast between his fond conceit about his own strength and the fact that it was due to the presence of Jehovah, lies the gist of the whole matter. As one writes: "The superhuman strength of Samson lay not in his uncut hair, but in this, that Jehovah was with him. But Jehovah was with him only so long as he kept his Nazarite vow." Or, in the words of an old German commentary: "The whole misery of Samson arose from this, that he appropriated to himself what God had done through him. God allows his strength to be destroyed, that in bitter experience he might learn, how without God's presence he was nothing at all. And so our falls always teach us best." But, as ever, sin proves the hardest taskmaster. Every indignity is heaped on fallen Samson. His eyes are put out; he is loaded with fetters of brass, and set to the lowest prison work of slaves. And here, also, the history of Samson finds its parallel in that of blinded Israel, with the judgment of bondage, degradation, and suffering, consequent upon their great national sin of casting aside their Nazarite vow.

But, blessed be God, neither the history nor its parallel stops here. For "the gifts and callings of God are without repentance." The sacred text expressly has it: "And the hair of his head began to grow, as it was shorn" - that is, so soon as it had been shorn. Then began a period of godly sorrow and repentance, evidenced both by the return of God to him, and by his last deed of faith, in which for his people he sacrificed his life; herein also following the great Antitype, though "afar off." We imagine, ^* that "the lad" who led him to the pillars on which the house of Dagon rested was a Hebrew, cognizant of Samson's hopes and prayers, and who, immediately after having placed him in the fatal position, left the temple, and then carried the tidings to Samson's "brethren" (16:31).

It is a high day in Gaza. From all their cities have the princes of the Philistines come up; from all the country around have the people gathered. The temple of the god Dagon - the fish-god, protector of the sea - is festively adorned and thronged. Below, the lords of the Philistines and all the chief men of the people are feasting at the sacrificial meal; above, along the roof, the gallery all around is crowded by three thousand men and women who look down on the spectacle beneath. It is a feast of thanksgiving to Dagon, of triumph to Philistia, of triumph against Jehovah and His people, and over captive Samson. The image of Dagon - the body of a fish with the head and hands of a man - which less than twenty years before had fallen and been broken before the ark of Jehovah (1 Samuel 5:4), stands once more proudly defying the God of Israel. And now the mirth and revelry have reached their highest point: Samson is brought in, and placed in the middle of the temple, between the central pillars which uphold the immense roof and the building itself. A few words whispered to his faithful Hebrew servant, and Samson's arms encircle the massive pillars. And then an unuttered agonizing cry of repentance, of faith from the Nazarite, once more such, who will not only subordinate self to the nation and to his calling, but surrender life itself! Blind Samson is groping for a new light - and the brightness of another morning is already gilding his horizon. With all his might he bows himself. The pillars reel and give way. With one terrible crash fall roof and gallery, temple and image of Dagon; and in the ruins perish with Samson the lords of the Philistines and the flower of the people.

It has been told in Zorah. Gaza and Philistia are hushed in awe and mourning. Samson's brethren and his father's house come down. From the ruins they search out the mangled body of the Nazarite. No one cares to interfere with them. Unmolested they bear away the remains, and lay them to rest in the burying-place of Manoah his father.

And so ends the period of the judges. Samson could have had no successor - he closed an epoch. But already at Shiloh a different reformation was preparing; and with different weapons will repentant Israel, under Samuel, fight against the Philistines, and conquer!