Exegetical and Hermeneutical Commentary of Judges 13:24

And the woman bore a son, and called his name Samson: and the child grew, and the LORD blessed him.

24. Samson ] The form implies that the word is either an adjective or a diminutive, ‘solar’ or ‘little sun,’ from shemesh = ‘sun.’ The Engl. Samson, based on the Gk. , is nearer the original pronunciation than the Shimshn of the M.T. In Babylonian Shamshnu has recently been found as a proper name (Hilprecht-Clay, Bab. Exp. ix. 27. 70), and in Egyptian Shamshn occurs as the name of a town in S.W. Palestine on the list of places captured by Ramses II (b.c. 1292 1225). It cannot be without significance that less than 2 m. from ar‘a, just across the valley, lies ‘Ain Shems, which preserves the name of the ancient Beth-shemesh (= ‘temple of the sun) or Ir-shemesh (= ‘city of the sun’), 1Sa 6:9 ff., Jos 15:10; Jos 19:41 etc. No doubt the worship of the sun prevailed at one time in the neighbourhood of Samson’s traditional home; and such indications as these seem to imply that sun-worship was familiar to the Israelites of the district, if not actually practised by them, until the religion of Jehovah gained supremacy.

grew blessed him ] Cf. 1Sa 2:26 ; 1Sa 3:19; St Luk 1:80; Luk 2:52.

Fuente: The Cambridge Bible for Schools and Colleges

Samson – The etymology is doubtful. Perhaps it comes from a word signifying to minister, in allusion to his Nazaritic consecration to the service of God.

Fuente: Albert Barnes’ Notes on the Bible

Jdg 13:24-25

Samson.

Samson

The history of Samson is surprising even in an extraordinary age. In several particulars he was the most distinguished of the Hebrew judges. And though never at the head of an army, nor on a throne, nor prime minister to any earthly potentate, it were difficult, perhaps impossible, to name another Hebrew that loved his country with more fervid devotion, or served it with a more hearty good will, or who was a greater terror to its enemies. I know not that there is any biography so completely characteristic or more tragical than his. It is full of stirring incidents and most marvellous achievements. He seems to us like a volcano, continually struggling for an eruption. In him we have all the elements of an epic: love, adventure, heroism, tragedy. Nor am I aware that any Bible character has lent to modern literature a greater amount of metaphor and comparison than the story of Samson. The Samson Agonistes of Milton has been pronounced by the highest authority to be one of the noblest dramas in the English language. It reminds us of the mystic touches and shadowy grandeur of Rembrandt, while Rembrandt himself and Rubens, Guido, David, and Martin are indebted to this heroic judge for several of their immortal pieces. I am aware that some look upon Samson merely as a strong man. They do not consider that the moving of the Spirit of Jehovah gave extraordinary strength to Samson for special purposes. His peculiarities are not remarkable, because of anything that we perceive foreign to fallen humanity in the kind or composition of his passions and besetting sins, but in the fierceness and greatness of their strength. Ordinary men now have the same besetting sins–passions of the same character, but they are diminutive in comparison with him, and are without his supernatural strength. It must be confessed in the outset that Samsons spiritual history is very skeleton-like. We have only a few time-worn fragments out of which to construct his inner man. Now and then, and sometimes after long and dreary intervals, and from out of heavy clouds and thick darkness, we catch a few rays of hope, and rejoice in some signs of a reviving conscience and of the presence of Gods Spirit. His character is indeed dark and almost inexplicable. By none of the judges of Israel did God work so many miracles, and yet by none were so many faults committed. As an old writer has said, he must be looked upon as rather a rough believer. I like not to dwell on Samson as a type of Christ. We must at least guard against removing him so far from us by reason of his uniqueness of character as to forget that he was a man of like passions with ourselves. We must carefully discriminate in his life between what God moved him to do and what his sinful passions moved him to. The Lord raised up this heroic Israelite for us. He threw into him a miraculous composition of strength and energy of passion, and called them forth in such a way as to make him our teacher. And besides being a hero, he was a believer. God raised him up for our learning, and made him, as it were, a mirror or molten looking-glass, in which we may see some of our own leading features truthfully portrayed, only on an enlarged scale. (W. A. Scott, D. D.)

The place of Samson in Jewish history

1. Two things stand out in the narrative of Samsons career, as compared with the history of at least the majority of the other judges.

(1) The other judges fight Gods battles with the people at their backs. They simply give aid and point to a sense of rising strength, of impatience of subjection, of reviving national pride and religious zeal in the Hebrew people. Samson, on the contrary, stands utterly alone, fights his battle single-handed, is supported by no enthusiasm for the national cause, and not even by common loyalty on the part of his own comrades.

(2) The other judges are chosen to their office as mature men, but Samson is set apart to his career as an unborn child. From his very infancy the sense of his vocation takes possession of him; as child and boy and youth it is making and moulding him, and preparing him for what he is to be. The explanation of these two characteristic features of his history, which distinguish it from that of the other judges, lies in this, that Samsons lot in life fell upon a period of utter national demoralisation. Israel had elapsed into subjection to the despised, uncircumcised Philistines. All national spirit was dying out, and the prestige of Jehovah was giving way before the prestige of Dagon. Now the only hope for the redemption of a society that has fallen into a condition of such lassitude, mental and moral, lies in the creation of a fresh and powerful personality.

2. How, humanly speaking, was Samson prepared for his work?

(1) To begin with, God made a cradle and a home for him. Samsons mother was a woman with a great soul and a large heart, to whom God was a reality; a woman who could not indeed fight Gods battles and deliver Gods people, but who lived with the upper storeys of her being in the unseen, and was possessed with a tremendous longing that there should be deliverance for Israel, that something heroic should appear in history, and that God should vindicate His might and grandeur above the heathen gods. Samson was born to a mother that longed for a boy, not that he might rise to comfort and ease, but that he might be lofty and heroic, and fight and, if need be, die for God and Gods kingdom. To her son she transmits her hope, faith, and enthusiasm.

(2) From a little child Samson felt something mysterious stirring in his soul, ay, and in his physical nature. Samson needed extraordinary gifts for extraordinary work. He had, single-handed, by his own solitary prowess, to cow the Philistines and reanimate the courage of the Hebrews.

Two things were needful for him:

(1) extraordinary strength,

(2) inextinguishable joyousness.

To hold his own amid the abject depression of the people round about him it was essential that he should be possessed of exuberant mirth and jollity. It is the men that do the most serious and earnest work that can play and romp and laugh with their children. That is not the noisy laughter of the fool.

(3) Once again; it may be that asceticism is demanded for our age, just as Nazaritism was for Samsons. But that, remember, is the bad remedy of a still worse evil. Jesus Christ was no ascetic, else His enemies would not have published, as the likeliest scandal about Him, that He was a wine-bibber. (Professor W. G. Elmslie.)

Samson: inferior influences over large minds

1. The Book of Judges is full of expressions of singular beauty. The springs of human action are bared and revealed to view with wonderful power.

2. Samson was inspired and sent forth with a heavenly mission. Yet second motive was the frequent spring of his actions.

3. There is a vigour, width, and absence of detail or accurate plan about his proceedings which stamp him still more as a man of genius and bold conception.

4. But there is a further remarkable feature in Samsons case. He became the slave of his wife. The same mind around which a mother wound the soft coils of maternal and home influences a wife bound round with the adamantine chains of female plot and management.

5. But we have to account for this and see its force.

(1) In ordinary terms Samson was a man of genius. Genius is a more direct gift from God than the ordinary power of man. It is a species of inspiration. It sees the means of deliverance from an evil without having to wade through the tortuous windings of the labyrinth of hard-worked, plans and schemes.

(2) The man of genius is left with the simplicity of a child from never having commenced his hard task in the school of experience and difficulty. He leans with the trust of infancy on the natural stays and supports of life. Men of genius will be subject to the tyranny as well as consolations of inferior influences; and will often become the slaves and victims of female narrowness and punctilio. Their dependence on natural affections is accounted for by the same cause which accounts for their sometimes unaccountably sinking under the extravagant exercise of that influence. Not having had the need to manage others by elaborate plans, they are duped by overmanagement, and not having been called on to work out schemes, they fall the ready and easy victims to those devised by others.

6. We are often startled by inconsistencies in Samsons history. They may be accounted for by the same reason–genius. The man of genius is not therefore of necessity a man of personal holiness. The glass tube may be the medium of streams of water, yet not one drop will imbue the substance forming the channel that conveys the fertilising drops from one spot to another. The eternal truth which a man speaks, the holiness he may bear witness to, the warnings he may proclaim, may all be declared with the utmost efficiency, and yet not influence him who is the medium. (E. Monro, M. A.)

The Spirit of the Lord began to move him at times.

Man under the influence of the Divine Spirit

Our knowledge of that mysterious power called the Spirit has been assisted by the well-known comparison of it with the wind, whose effects we may see, but whose rise and courses we cannot trace. The wind bloweth where it listeth, etc. There will, therefore, be in human life occurrences that we can only refer to this source, which will defy scientific rules and be beyond calculation. But though we may not search out the way of the Spirit, we may inquire when His motions are most generally first felt. Is there any limit of age at which His visits begin or end? Are we to wait till riper years, when knowledge is matured and the passions subdued to reason, before we can entertain them, or may we expect this power of God to approach us early, and move us almost as soon as the age of consciousness begins? So much more receptive is the earlier part of a mans life that I have heard experienced preachers allege that no conversions take place after twenty-five; but while objecting to such a limit, or indeed any limit, I would maintain that in the young rather than in the old there is the best hope of feeling this power and becoming obedient to it. We may take Samsons life as evidence of what a man can dare and do under the influence of the Spirit. His strength was not his own, it was hung in his hair, in the seven mysterious locks in his head, which would be to him of sacramental character, outward signs of an invisible gift. The Spirit really in him accomplished his feats. When the lion roared against him, it was the Spirit of the Lord that came mightily upon him; when he finds himself among his enemies bound with two new cords, at their shout the Spirit of the Lord again came mightily upon him, and he burst the cords which became as flax which was burnt in the fire, and on this occasion he slew a thousand men. The view I take, then, of Samsons life is, that it was a witness to Gods Spirit from the beginning to the end. We should lose much of the teaching of it if we believed that such a career is altogether out of date. I do not mean, of course, that the same feats of strength will be witnessed again, but I assert that heroic feats of physical courage will be done, greater feats, too, of moral courage; and some such it will be good to put before you for imitation. In every generation they are to be found, and in our own not less than others. And for such an illustration in our own day one naturally turns to our latest modern hero, Gordon, whose life is almost as strange and eventful as that of any of the heroes of Hebrew history, and none the less inspired. He himself traced his superhuman faith and energy to this source, to God working in him, enabling him to attempt any venture in His service and cheerfully to die for Him. What a victory is scored to faith, for however eccentric his conduct may be thought, plainly he has demonstrated that there are unseen powers that sway a mans heart much more forcibly than any motives of the world. Such men almost equal Samson in the apparent inadequacy of their equipment and neglect of means. But no doubt they fortify themselves with the argument that God loves to use trivial means to effect great ends–a small pebble in Davids hand to bring down a giant, an ox-goad in Shamgars hand to work a national deliverance, a stone, rough from the mountains, to overthrow Nebuchadnezzars Colossus; and, thus encouraged, without scientific weapons, such as our theological armouries supply, they have gone forth strong in faith alone. I am led on to commend as a priceless possession the gift of an independent spirit in thinking and acting, such as the Judge in Israel always displayed among his fellow-men. For this is a servile age in which we live–albeit declared to be one of liberty and progress. Yet tending, as everything does, to democracy and equality, few men have the courage of their opinions, few that are not ready to make a surrender of their intelligence and conscience at the bidding of others. Where are the strong men who will act independently according to really patriotic or godly motives, and not put up their principles to a bidding? Who now in England is valiant for the truth? Who is upholding it before the people? Hitherto the grander part of Samsons character has occupied us, but there was a weak side when the strong man was brought low through a temptation that has cast down many strong men. The prison house, with the fallen hero, deprived of sight, shorn of his noble locks, grinding as a slave, the scoff of the enemies of God, is an obvious allegory that hardly needs an interpretation, for it is alas! a picture of every days experience when a spiritual man yields to those lusts which war within him, and enslave him if they prevail against him. (C. E. Searle, M. A.)

Samson, the Judge

It was a dark time with Israel when the boon of the future Danite judge was vouchsafed to the prayers of the long barren mother. It seems not unlikely that this may have been a part of that evil time when the ark of God itself fell into the hands of the hosts of Philistia. But there was a dawning of the coming day, and from this utter subjection God was about ere long to deliver His people. Samson was to be a first instrument in this work–he was to begin to deliver Israel out of the hands of the Philistines (Jdg 13:5). To enable him to fulfil this peculiar ministry, the possession of extraordinary physical strength, accompanied by an unequalled daring, were the special gifts bestowed upon him. These began early to manifest themselves. From the first they are traced back in the sacred record to the working of that exceptional influence which rested upon him as a Nazarite unto God. In spite of actions which seem at a first glance to us Christians irreconcilable with such a spiritual relation, the occurrence of his name under the dictation of the Spirit in the catalogue of worthies who through faith subdued kingdoms, stopped the mouths of lions, escaped the edge of the sword, waxed valiant in fight, and turned to flight the armies of aliens (Heb 11:32-34), establishes beyond a doubt the fact that he was essentially a faithful man. As we look closer, we may see that passing signs of such an inward vitality break forth from time to time along the ruder outlines of his half-barbarous course. Surely there is written large upon the grave of the Nazarite judge, Grieve not the Holy Spirit of God. There are those in whom, in spite of remaining infirmities, there is a manifest indwelling and inworking of God the Holy Ghost–men whose lives are rich with the golden fruit of His inward life. Their life, without a word spoken, has an untold influence upon others. Be they young or old, they are Gods witnesses, Gods workmen. Far outside these is another circle. These are men of whom it is not possible to doubt that the Spirit of God has begun to move them at times. There are plain marks of a hard struggle going on within them; more or less they are conscious of it themselves. The good they would they do not, the evil they would not that they too often do. Perhaps their youth is stained with something of the waywardness, the sensuality, and disorder which marked that of the Nazarite Samson; and yet there is another Spirit striving within them. What a strife it is! with what risks, with what issues! The master temptation of one may be to yield the Nazarite locks of the purity of a Christian soul to the Philistine razor of sensual appetite; to another it may be to surrender to the fair speeches, or perhaps the taunts, of some intellectual Delilah, the faith which grew up early in his heart; his simple trust in Gods Word, in creeds, in prayers, in Christ Incarnate. Trust to me, the tempter whispers, this secret of thy strength, and I will let thee rest at peace and enjoy thy life in victorious possession of all that thy mind lusteth after. It is the old promise, broken as of old. Beyond that yielding what is there for him but mockery and chains, eyelessness and death? And yet, once again, another class is visible. There are those who, though the Nazarite life is theirs, show to the keenest searching of the longing eye no token of any moving by the blessed Spirit. In some it is as if there had never been so much as a first awakening of the Spirits life. In others there is that which we can scarcely doubt is indeed present, active, conscious resistance to the Holy One. This is the darkest, dreariest, most terrible apparition which this world can show. Here, then, are our conclusions.

1. Let us use, simply and earnestly, our present opportunities, such as daily prayer. Let us regularly practise it, in spite of any difficulties. Let us watch over ourselves in little things even more carefully than in those which seem great.

2. Let us guard against all that grieves Him.

3. Let us each one seek from Him a thorough conversion. In this thoroughness is everything–is the giving the heart up to God, is the subduing the life to His law, is all the peace of regulated passions, all the brightness of a purified imagination. (Bp. S. Wilberforce.)

Samson

Of Samson it may be said that he stands alone in the whole round of Scripture characters. The gift of supernatural bodily strength was bestowed on no other of Gods servants. In this respect he is interesting, as furnishing one of the many varieties of form in which God, who spoke to the fathers at sundry times and in divers manners, sought to impress upon them the great lessons of His will. Like Jonah, Samson was a sign to Israel. His life was a sort of parable, exhibiting in a strange but striking form what would have been their experience if they had been faithful. Like the nation of Israel, Samson was consecrated to God. The remarkable thing in his experience was, that while he continued faithful to his consecration he enjoyed such wonderful bodily strength, but the moment that the Nazarite law was broken, he became weak as other men. The nation was taught, symbolically, what wonderful strength would be theirs if they should be faithful to their covenant. On the other hand, the life of Samson set forth with equal clearness, what would be the consequences to Israel of their neglecting their consecration or treating lightly its marks and tokens. There was, however, a third point in which Samson was a type for Israel. Great though the judgment was that punished his neglect, he was not quite abandoned in his captivity. The hair of his head began to grow. The outward tokens of his consecration began to reappear. It was thus indicated to Israel that if, in the midst of judgment and tribulation, they should bethink them of the covenant God and seek to return to Him, He would in mercy return to them, and grant them some tokens of His former blessing. In these respects the career of Samson was peculiar. In addition to this, we are perhaps to view him, in common with the other judges, as typically setting forth the great Deliverer–the Lion of the tribe of Judah. In one respect Samson was quite specially a type of Christ. He was the first of the Hebrew worthies who deliberately gave his life for his country. Many risked their lives, but he actually, and on purpose, gave his, that his country might reap the benefit. Only here, too, we must remark an obvious difference. Both achieved salvation by dying, but in very different ways. Samson saved in spite of his death, Jesus by His death. Let us now glance at the salient points of his career. In his early training he presented a great contrast to Jephthah. In a very special sense he was a gift of God to his family and his nation; and the gift was made in a very solemn manner, and under the express condition that he was to be trained to live not for himself or for his family, but for God, to whom he was consecrated from his mothers womb. And no doubt he was brought up with the strictest regard to the rules of the Nazarites. Yet we may see, what was probably very common in these cases, that while he was rigidly attentive to the external rules, he failed to carry out, in some very essential respects, the spirit of the transaction. In heart he was not so consecrated as in outward habit. The self-pleasing spirit, against which the vow of the Nazarite was designed to bear, appeared very conspicuously in his choice of a wife. Get her for me, he said to his father, for she pleaseth me. The thought of her nation, of her connections, of her religion, was overborne by the one consideration, she pleaseth me. This does not look like one trained in all things to follow the will of God, and to keep the sensual part of his nature in strictest subjection to the spiritual. True, it is said, the thing was of the Lord ; but this does not imply that it carried His approval. It entered as an element into Gods providential plans, and was of the Lord only in the sense in which God makes the devices of men to work out the counsel of His sovereign will. Yielding at the outset of his life, and in a most vital manner, to an impulse which should have met with firm resistance, Samson became the husband of this Philistine stranger. But it was not long ere he found out his lamentable error. The shallow qualities that had taken his fancy only covered a faithless heart; she abused his confidence and proved a traitor. And after he had had experience of her treachery he did not cast her off but after a time sought her company, and it was only when he learned that she had been given to another, that he dashed into a wild scheme of revenge–catching the two hundred foxes, and setting fire to the growing corn. Whatever we may say of this proceeding, it showed unmistakably a very fearless spirit. The neighbouring tribe of Judah was horrified at the thought of the exasperation the Philistines would feel and the retribution they would inflict, and meanly sought to surrender Samson into their hands. Then came Samsons greatest achievement, well fitted to cow the Philistines if they should be thinking of reprisals–the slaughter of the thousand men with the jaw-bone of an ass. Like one inspired, Samson moved alone against a whole nation, strong in the conviction that God was with him, and that in serving Him there could be no ground for fear. But the old weakness returned again. The lust of the flesh was the unguarded avenue to Samsons heart, and despite previous warnings, the foe once more found entrance here. It is a lust that when it has gained force has a peculiar tendency to blind and fascinate, and urge a man onwards, though ruin stares him in the face. Other lusts, as covetousness or ambition, or the thirst of gold, are for the most part susceptible of control; but let a sensual lust once prevail, control by human means becomes impossible. It dashes on like a scared horse, and neither bridle, nor cries, nor efforts of any kind, can avail to arrest its course. So it proved in the case of Samson. He seemed to rush into the very jaws of destruction. How sad to see a grand nature drawn to destruction by so coarse a bait!–to see a wonderful Divine gift fallen into the hands of the enemy, only to be made their sport. Sad and lamentable fall it was! Not merely a great hero reduced to a slave, not merely one who had rejoiced in his strength afflicted by blindness, the very symbol of weakness, but the champion of his nation prostrate, the champion of his nations faith in the dust! It would seem that his affliction was useful to Samson in the highest sense. With the growth of his hair, the higher principles that came from above grew and strengthened in him too. He remembered the destiny for which he had been designed, but which appeared to have been defeated. He was humbled at the thought of the triumph of the uncircumcised, a triumph in which the honour of God was concerned, for the Philistines were praising their god and saying, Our god hath delivered our enemy into our hands. Oh, if he could yet but fulfil his destiny! It was to vindicate the God of his fathers, to save the honour of his people, and to secure to coming generations the freedom and happiness which he himself could never know, that he laid himself on the altar and died a miserable death. Thus it appears that Samson was worthy of place among those who, forgetful of self, gave themselves for the deliverance of their country. Let the young be induced to aim at steady, uniform, consistent service. It is awful work when the servants of God get entangled in the toils of the tempter. It is humbling to have but a blotted and mutilated service to render to God. Happy they who are enabled to present the offering of a pure life, a childhood succeeded by a noble youth, and youth by a consistent manhood, and manhood by a mellow and fragrant old age. These are they which follow the Lamb whithersoever He goeth.

Root, and stem, and blossom undefiled.

Samson shows us with painful clearness what havoc and misery may flow from a single form of sinful indulgence, from one root of bitterness left in the soil. (W. G. Blaikie, D. D.)

Samsons gift

I. Here was a man of surpassing physical strength. His distinction was, that in splendour of muscle and sinew none could approach him, and hence his popularity and the high position he acquired. In a later age and a more advanced state of society it would not have enthroned him thus. But these are the earliest masters, these are the primitive heroes, the men who can do great things with their limbs. Afterwards, the dominion is taken from them and given to the largest brains. Now, Samson was simply mighty in muscle and sinew. Unlike most of the other judges he does not appear to have possessed the slightest military genius or enterprise, nor any power of combining his countrymen in opposition to their enemies, or inspiring them with spirit and desire to fight for liberty. There was no generalship in him, and no gift for leading. He had but massive, magnificent limbs, and went in, straightway, for applying them to the help of Israel without caring or aiming to be more and other than heaven had qualified him to be. Is it not a grand thing always to perceive the line along which we can minister, and to be willing to pursue it, and able to keep to it, however narrow or relatively inferior it may be. Not a few would be more successful and more useful than they are were they but more bravely content to be themselves–did they but accept more unreservedly the talent committed to them, and study more simply and independently to be faithful to it. Samsons gift was not much, was not of the highest kind. It was far below that of other judges in Israel, nor did it produce any great results. Is it not possible that the reported mighty deeds of the redoubtable Nazarite of Dan had something to do in moving Hannah to set apart her boy, the boy for whom she had prayed, to be a Nazarite from his birth? Samson may have contributed to give to Israel the greater Samuel. I, too, he had stirred the woman in Mount Ephraim to say to herself–I too, would fain have a son devoted to work wonders in the cause of Gods people; let me make sacred for the purpose this new-born babe of mine! and out of that came, not a mere repetition of the same wonder-working strength, but something infinitely superior–even the wisest, noblest, and most powerful judge the land had ever seen. And so, often, they who are doing faithfully, in quite a small way, on quite a small scale, may be secretly conducive to the awakening and inspiring of grander actors than themselves. There are those who, with their rough and crude performances, with their honest yet blundering attempts, with their dim guesses and half-discoveries, do prepare the way, and furnish the clue for subsequent splendid successes on the part of some who come after them.

II. But observe what Samsons countrymen thought of his amazing physical strength, and how it impressed and affected them. They ascribed it to the Spirit of the Lord: The Spirit of the Lord came upon him. That was how they looked at it. Their mountains were to them more than mountains, they were the mountains of the Lord, and the might of their mighty men was the might of the Lord. It is worth cherishing, this old Hebrew sense of the sacredness of things; it helps to make the world a grander place, and to enhance and elevate ones enjoyment of all skills and powers displayed by men. Samsons chief value lay, perhaps, after all, in the one inspiring thought which his prowess awakened–the thought that God was there; for it is a blessed thing to be the means of starting in any sluggish, despondent, or earth-bound human breast some inspiring thought. Good work it is, and great, to be the instrument of putting another, for a while, into a better and holier frame, of leading him to be more tender, more patient, more finely sympathetic, or more believing in the Divine government of things, and in the reality of the kingdom of God. (S. A. Tipple.)

Samson

All Scripture is given by inspiration of God, and is profitable for doctrine, reproof, correction, and instruction in righteousness. Especially God teaches us by recording lives of men and women like ourselves, and leaving them there with their lessons staring us in the face.

I. Consider, then, how low Gods people had fallen through their unfaithfulness to Him, and their many departures, though they had only been a short time ago brought into a land flowing with milk and honey. Ammon, Midian, and Moab had all conquered them in turn. Now it was the Philistines, with a little country bordering on the sea coast, and with five chief cities, and yet they oppressed Gods people! They would not let them have any weapons, and their very ploughs had to be sharpened at a Philistine forge. They constantly made raids upon them. It was a sore humiliation when Germany marched right up to Paris, dictated terms to the conquered in their own great Palace at Versailles, and made them pay heavily before they would go home. But suppose it had been Belgium! And yet Philistia answered somewhat to that: so low and weak do men become when they depart from the living God. But then it was that the Lord in wrath remembered mercy, and sent them Samson, a mighty deliverer. Deborah and Barak had delivered them before. Gideon and Jephthah had kept up the bright succession, and now Samson entered into it, and for a long time made the Philistines tremble. Never were such wonders known as he wrought, and the oppressions of the Philistines soon came to an end. O sunny, strong, stout-hearted Samson, how much good you might have done if you could have ruled yourself as well as conquering your foes! But there he failed, and so all was a failure. He was a Nazarite, and so never took any wine, according to the Nazarite vow, and yet he was completely overcome by the lusts of the flesh. It was not in vain that the net had been spread in the sight of the bird. He had seen the wicked Delilah and the savage Philistines spreading it together, and had been taken in it just the same. The same razor that cut his hair, the sign of his strength, could have cut his throat at any time. But for a few months he lingered on in penitence and prayer, whilst his hair grew once more–the sign, though not the source, of his strength. And then came a great day in Gaza, when they gathered to glorify their god Dagon in thousands. So with one tremendous effort of his new-found strength down came the columns, and down came the temple, and down came the people, and the dead which he slew at his death were more than they which he slew in his life. So when they thought themselves most secure their sport was turned to woe, and in an hour when they looked not for it their destruction came,

II. But now let us look at some of the lessons which this remarkable story is designed to teach.

1. And the obvious one on the face of the whole narrative is the poor figure that mere physical strength cuts. There are three sorts of strength–physical, intellectual, and spiritual–and the greatest of these is spiritual. If this be lacking, the other two are of little use. Later on, Solomon was an example of how mental power is of little worth without true godliness. Samson is an example of great strength of body, but he becomes the fool and the plaything of wicked women. There is a great deal of attention paid to physical strength to-day, but it is a poor thing at the best. Bodily exercise profiteth little, but godliness is profitable unto all things. We may have very strong muscles and very weak resolutions, and when the greatest strength is secured it is very inferior to that of the gorilla. God only began to deliver Israel in Samsons day, it is significantly said. The real and effective deliverance came later on, when Samuel, the wise and the good, judged Israel for a long time, and David carried on his moral and spiritual reformation.

2. But, further, let us never rely on certain moralities if we are failing in obedience to God. Samson was not devoid of all spiritual strength. He was a Nazarite from his birth, and the vow of the Nazarite, of which he is the first example, included abstinence from wine and all similar drinks. There is a false sympathy as well as a true, and its influence is to misinterpret and condone evil. So we are perpetually told by a certain class of writers that Charles I. may have been a great public sinner, but he had excellent private virtues. He may have been, as declared in his sentence, a tyrant, a traitor, a murderer, and a public enemy, but he was a good husband and a good father. He broke his coronation oath a hundred times, but then he always kept his marriage vow. He was an awful tyrant, but he took his little son on his knee and kissed him. He was a dreadful liar, but he went to the prayers in his chapel sometimes at six in the morning. So, well may Lord Macaulay exclaim, If in the most important things we find him to have been selfish, cruel, and deceitful, we will take the liberty to call him a bad man, in spite of all his temperance at table and all his regularity at chapel.

3. Let us remember that the badge of our consecration is largely the pledge of our strength.

4. Yea, let the very Dagon worshippers teach us some such lesson. When Samson was caught, like some wild beast, they all gathered together to do honour to their fish-god Dagon. It was nothing to do with Dagon, but instead of honouring Delilah and the lords of the Philistines who had enticed her, they had a great assembly to do honour to their god. They said, when they saw Samson, Our god hath delivered into our hands our enemy, and the destroyer of our country, which slew many of us. There was not quite enough of this in Samson, even when he had his strength. When he slew his thousand Philistines it was, I have done it. Yes, we may often learn from those that have not our light. The Mohammedans believe many a lie and strong delusion, but this is what Mr. Wilson says of them in Uganda and the Egyptian Soudan: These Arabs are most regular in performing their devotions, even on the march. I noticed frequently sand on their foreheads, chins, and noses, from their prostrations during prayers. The sand is never wiped off, as it is considered a mark of honour on a believers face. Oh, let us keep before us the true mercies and blessings of the true God, and pay our vows unto the Most High! (W. J. Heaton.)

From weakness to strength

That child was a dedicated child. Could any parent have a child, and not dedicate it? Could that parent be a Christian? Deal with that little child not as a plaything, but as a holy thing given you of God, and which you have given back to Him. Remember it, my children! You are Gods child. Your body, your mind, and your soul belong to God. Remember it in your play, in your studies, when you get up in the morning. This child was still a growing child, when the Spirit of the Lord began to move him at times. God takes the initiative with us in everything; and there is no age so tender, and no thought or feeling so simple, but the Holy Spirit may be there. Is there a boy or a girl who could not say that they have thoughts, whispers, little inward voices, drawings of heart, which they have felt and knew to be of God? You will observe that the moving of the Spirit is placed immediately after and the Lord blessed him. The moving is the blessing. We should do well if we always looked at a good thought when it comes and say, This is God blessing me. This thought is a benediction. You may notice that the moving was not only dated as to time, but dated as respects the exact place. So important a moving is, in Gods sight. The Spirit of the Lord began to move him at times in the camp of Dan between Zorah and Eshtaol. How precise! If we could see that register in heaven, we should find them all there in distinct order–the exact when, and the exact where, the Holy Spirit comes to us. It would be a solemn thing to confront that register. Have you kept any account? We often try; but the number wilt outstretch all our arithmetic! Doubtless it was strength which the moving of the Spirit gave to the young Samson. Strength is a special gift of the Holy Ghost. His operations are always strengthening. It is what we all, in our great weakness, particularly want; and therefore He particularly supplies. For we have to deal with very strong things–a strong will; a strong besetting sin; a strong tide of evil in us and about us; a strong invisible foe! We have to be very thankful that He who said, Be strong! has placed it among the offices of the Holy Ghost to stablish, strengthen, settle us. (J. Vaughan, M. A.)

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Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 24. And called his name Samson] The original shimshon, which is from the root shamash, to serve, (whence shemesh, the sun,) probably means either a little sun, or a little servant; and this latter is so likely a name to be imposed on an only son, by maternal fondness, that it leaves but little doubt of the propriety of the etymology.

And the Lord blessed him.] Gave evident proofs that the child was under the peculiar protection of the Most High; causing him to increase daily in stature and extraordinary strength.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

i.e. Endowed him with all those graces and gifts of mind and body which were necessary for the work he was designed for.

Fuente: English Annotations on the Holy Bible by Matthew Poole

24. the woman bare a son, and calledhis name SamsonThe birth of this child of promise, and thereport of the important national services he was to render, must,from the first, have made him an object of peculiar interest andcareful instruction.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And the woman bare a son, and called name Samson,…. After these appearances were over, Manoah and his wife returned to their habitation, and she soon became pregnant, and at the usual course of time brought forth a son, and she gave him the name of Samson; for what reason it is not easy to determine. Josephus says s the word signifies “strong”; perhaps he was born a strong robust child, which is not unlikely, or the woman might have some prophetic hint of his future strength, and so gave him this name; but the word has not the signification of strength in it; it rather signifies the sun, which is indeed a strong body, and is compared to a strong man running his race, and so a strong man may be compared to that; but rather, with respect to the sun, this name might be given him, because of the splendour of his countenance with which he might be born, or in memory of the shining countenance of the angel which brought the tidings of his birth, or because he was to be the instrument of dispelling the darkness of calamity and distress Israel were now in: but the word more properly signifies a minister or servant, from whence the sun has its name; for Samson was to be, and was, a minister and servant of God, and of his people Israel. There is an agreement between the type and the antitype in this name in either sense. Christ is the mighty God, and mighty Saviour, the sun of righteousness, the light of the world, and the deliverer of his people from darkness of calamity and distress; and who came not to be ministered unto, but to minister and perform the great service of redemption and salvation:

and the child grew in bodily strength and stature, and grew up to man’s estate, Lu 2:40

and the Lord blessed him; not only with extraordinary strength of body, but with great endowments of mind, with the Spirit and graces of the Spirit; with grace, and blessings of it, and with his gracious presence; with this compare Ps 21:3.

s Ut supra, (Antiqu. l. 5. c. 8.) sect. 4.

Fuente: John Gill’s Exposition of the Entire Bible

The promise of God was fulfilled. the boy whom the woman bare received the name of Samson. (lxx, ) does not mean sun-like, hero of the sun, from (the sun), but, as Josephus explains it (Ant. v. 8, 4), , the strong or daring one, from , from the intensive from , from , in its original sense to be strong or daring, not “to devastate.” is an analogous word: lit. to be powerful, then to act powerfully, to devastate. The boy grew under the blessing of God (see 1Sa 2:21).

Fuente: Keil & Delitzsch Commentary on the Old Testament

The Birth of Samson.

B. C. 1161.

      24 And the woman bare a son, and called his name Samson: and the child grew, and the LORD blessed him.   25 And the Spirit of the LORD began to move him at times in the camp of Dan between Zorah and Eshtaol.

      Here is, 1. Samson’s birth. The woman that had been long barren bore a son, according to the promise; for no word of God shall fall to the ground. Hath he spoken, and shall he not make it good? 2. His name, Samson, has been derived by some, from Shemesh, the sun, turned into a diminutive, sol exiguus—the sun in miniature, perhaps because, being born like Moses to be a deliverer, he was like him exceedingly fair, his face shone like a little sun; or his parents so named him in remembrance of the shining countenance of that man of God who brought them the notice of him; though they knew not his name, yet thus, now that his sayings had come to pass, they did him honour. A little sun, because a Nazarite born (for the Nazarites were as rubies and sapphires, Lam. iv. 7, and because of his great strength. The sun is compared to a strong man Ps. xix. 5); why should not a strong man then be compared to the sun when he goes forth in his strength? A little sun, because the glory of, and a light to, his people Israel, a type of Christ, the Sun of righteousness. 3. His childhood. He grew more than is usual in strength and stature, far out-grew other children of his age; and not in that only, but in other instances, it appeared that the Lord blessed him, qualified him, both in body and mind, for something great and extraordinary. Children of promise shall have the blessing. 4. His youth. When he grew up a little the Spirit of the Lord began to move him, v. 25. This was an evidence that the Lord blessed him. Where God gives his blessing he gives his Spirit to qualify for the blessing. Those are blessed indeed in whom the Spirit of grace begins to work betimes, in the days of their childhood. If the Spirit be poured out upon our offspring, they will spring up as willows by the water courses,Isa 44:3; Isa 44:4. The Spirit of God moved Samson in the camp of Dan, that is, in the general muster of the trained bands of that tribe, who probably had formed a camp between Zorah and Eshtaol, near the place where he lived, to oppose the incursions of the Philistines; there Samson, when a child, appeared among them, and signalized himself by some very brave actions, excelling them all in manly exercises and trials of strength: and probably he showed himself more than ordinarily zealous against the enemies of his country, and discovered more of a public spirit than could be expected in a child. The Spirit moved him at times, not at all times, but as the wind blows, when he listed, to show that what he did was not from himself, for then he could have done it at any time. Strong men think themselves greatly animated by wine (Ps. lxxviii. 65), but Samson drank no wine, and yet excelled in strength and courage, and every thing that was bold and brave, for he had the Spirit of God moving him; therefore be not drunk with wine, but be filled with the Spirit, who will come to those that are sober and temperate.

Fuente: Matthew Henry’s Whole Bible Commentary

(24) Samson.Josephus renders the word strong (), deriving it from a root (shameem), and perhaps not unwilling to suggest an analogy between Samson and the Greek Hercules. St. Jerome, rendering it strength of the sun, derives it from shemesh, sun, and on, strength. It is more probable that it means sunny. In Ezr. 4:8 we have the name Shimshai, perhaps from the same root. The connection of the sun with strength was very natural (Jdg. 5:31; Psa. 19:5-6). The Rabbis say that he was named after the name of God, who is called sun and shield of Israel (Psa. 84:12). The mother gave the name in this instance. (Comp. Gen. 29:32-35; Gen. 35:18; Luk. 1:60.) Ewald refers it to an Egyptian root, and makes it mean servant of God, in reference to his being a Nazarite.

The child grew, and the Lord blessed him.God has many different kinds of blessings, and those here alluded to appear to be the gifts of health, strength, courage, &c. These blessings by no means place Samson on a level with Samuel (1Sa. 2:21-26; 1Sa. 3:19) or John the Baptist (Luke 2:80).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

24. Samson The name signifies, according to Josephus, one that is strong. Some have doubted this signification, because the root shemesh means the sun; but Furst shows that from the sense of being bright, shining, comes easily the metaphorical sense of being distinguished, strong. Hence the name indicates a distinguished hero.

The Lord blessed him By endowing him with remarkable physical powers, and thus preparing him for the great mission of his life to begin to deliver Israel from the oppression of the Philistines. Jdg 13:5.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘ And the woman bore a son, and called his name Samson (Shimshon), and the child grew, and Yahweh blessed him.’

Eventually the son was born as Yahweh had promised, and they gave him the name Shimshon. Similar names have been discovered in Ugaritic texts of 15th and 14th centuries BC. It was probably a common name in Canaan. The name is based on shemesh, ‘the sun’. It is a diminutive (the -on ending). It may be that it was given to him partly because they lived near Beth-shemesh (the house of Shemesh).

But more emphatically they saw him as the sun rising on Israel, remembering the words of the song of Deborah, ‘let those who love Him be as the sun when it goes forth in its might’ (Jdg 5:31). For he was dedicated to Yahweh and through him Yahweh had promised some measure of deliverance to Israel from their dreaded enemy. There may also have been some memory of ‘the face of the Angel of Yahweh, very terrible’ (Jdg 13:6), probably revealing something of the glory of God (compare Exo 34:29-30).

“And the child grew, and Yahweh blessed him.” Samson grew up under his godly father and mother, for we can have little doubt that the visitation had changed their whole lives. They knew now that they were an essential part of the covenant of Yahweh through which He intended good towards His people. And as he grew they taught him in the way of Yahweh, and Yahweh blessed him, especially in giving him a strong body which, especially when inspired by His Spirit, was able to accomplish mighty things.

The birth of Samson is the only birth of a Judge detailed in Judges (but compare Samuel in 1 Samuel 1 who achieved what Samson failed to do). His life began with such promise. Such a great future awaited him. But towards the end at least he became slack in his vow and much of it was frittered away on casual living. It was the grace of God that used his exploits, for they no doubt greatly encouraged his fellow-Israelites who were in no state to fight, and through him He continually weakened the Philistines, preventing them encroaching too far into the hill country, and finally dealing them a devastating blow which kept them from becoming too powerful.

A comparison between Jephthah and Samson is significant. The former was a bastard son of a prostitute, rejected and cast out by his family and countrymen, but disciplining his life, shaping his own future (although we cannot doubt that God had a hand in it), and rising to become a great deliverer and dedicated man of God, who gave his own daughter fully to the service of God and died respected and honoured.

The latter forecast by the Angel of Yahweh, wonderfully born, brought up in a godly home, provided with a good background, given a strength beyond that of normal men, but finally led astray by a woman, and succumbing to her wiles. Yet eventually he would come good in his death, the death of one who was pitifully blind, in the face of much mockery, but triumphant in the end through the grace of God. If only he had had Jephthah’s faith and strength of purpose, what a man he might have been.

This reminds us that God uses all types of people from all kinds of backgrounds. Jephthah provides hope to all who come from unpromising beginnings. But the message of Samson comes home especially to those who find themselves weak, and failing again and again, those who struggle with their sexual desires and almost despair. It gives them hope that the God Who used a Samson, can also use them if only they repent when they have sinned, and constantly return to Him. He is the God of the weak as well as the strong (and Samson was possibly basically weak). Not all are of the stuff of giants.

In contrast again, Samuel had the same beginning as Samson, but he was fully faithful to Yahweh and grew to be the deliverer of Israel and founder of its future.

So we must ask, why was Samson’s life recorded in such detail? It was because it spoke to men in their weakness when they were almost despairing. It was because he was a light in the darkness. They remembered Samson and it gave them hope. It was because his exploits against their enemies encouraged them, and tales about his exploits were spread ‘in the places of drawing water’ and by wandering storytellers to a people feeling burdened and deprived, a subject people, who dared not themselves take on the Philistines but rejoiced in one who did. They liked constantly to remember him. In its own unique way his life spoke to their hearts, and it made them think of Yahweh and return in their hearts to Him. It helped them to continue to have hope in the midst of darkness.

Finally to put his life in context. ‘Israel was delivered into the hands of the Philistines for forty years’ (Jdg 13:1). We may consider that it is quite possible that this period was seen as ending when Samuel defeated the mighty Philistine forces at Mizpah (1 Samuel 7). This might suggest that Samson and Samuel were to some extent contemporary. Thus Samson’s activities may well have been enough to prevent total Philistine control sufficiently to allow Samuel to grow and become established, for Samson operated in the border areas, in the plains and the lower hills of Dan/Judah, while Samuel operated from Shiloh.

Fuente: Commentary Series on the Bible by Peter Pett

Jdg 13:24. Called his name Samson It is not easy to determine the derivation of this word. That of those who derive it from Shemesh, the Sun, seems the most probable; Samson’s birth being, as some say, the elevation of the Hebrews; so David is called a light of Israel. It cannot escape the notice of any reader, how remarkable a type Samson was of the Messiah; some particulars of which we shall mention at the close of his history.

Fuente: Commentary on the Holy Bible by Thomas Coke

The birth and growth of Samson

Jdg 13:24-25

24And the woman bare a son, and called his name Samson [Shimshon]. And the child [boy] grew, and the Lord [Jehovah] blessed him. 25And the Spirit of the Lord [Jehovah] began to move him at times [omit: at times] in the camp of Dan, between Zorah and Eshtaol.

EXEGETICAL AND DOCTRINAL

Jdg 13:24. And called his name Shimshon. The Septuagint has , Samson; Josephus also, (Antiq. v. 8, 4). This pronunciation refers to the ancient derivation of the name from , the sun, just as (Shimshai, Ezr 4:8) is pronounced Samsai (; according to the Vat. God. ), and as we hear in later times of Sampsans, a sun-sect.8 The Masora seems to have pointed Shimshon after the analogy of Shimeon (Simeon), and to have had the word , to hear, in view. The derivation from shemesh, the sun, is, however, of long standing among the Jewish expositors also, and offers the best grounds for acceptance. Other explanations, mighty, bold, desolator, proposed by various expositors, from Serarius to Keil, appear to be without any historical motive. The name may be brought into connection with the announcement to the parents, that their son would begin to deliver Israel. To Hebrew conceptions, the rising of the sun is an act of victory. In this spirit Deborah sings: So fall all thy foes, O God; but , those who love thee are as the rising of the sun in his strength (geburatho, as Samson was a gibbor). The Jewish expositors (cf. Jalkut, Judic. n. 69) said, that Samson was named after the name of God, who is called Sun and Shield of Israel (Psa 84:12). The symbol of servitude is night, and accordingly the tyranny of Egypt is so called; but the beginning of freedom is as the dawn of day or the rising of the sun. The interpretation of our heros name as , mighty, by Josephus, is only a translation of gibbor, for the sun also is called a hero (Psa 19:5-6). It is an allegorical, not etymological interpretation, and gives no warrant for charging Josephus with philological error, as Gesenius does (Gesch. der hebr. Spr. p. 82). That some writers find a sun-god in this interpretation, is no reason for giving it up;9 especially when this is done, in a manner as bold as it confused, as by Nork (Bibl. Myth., ii. 405), who goes so far as to compare a father of Adonis, Manes (?!?), with Manoah, and drags in the Almanack besides. The Mosaic law forbade to make idol images of wood and stone as representations of nature; but the use of spiritual, figurative images drawn from sun and moon, is constantly characteristic of Scripture. Notwithstanding all nature-worship as connected with the sun, and its censure in Scripture, God Himself is called the Sun of Righteousness. The false syncretisms to which more recent times are inclined, have their origin in the failure to separate rightly the fundamental ideas of Biblical and of heathen life.

The celebrated Armenian family of the Amaduni considered itself to be of Jewish extraction. It descends, says Moses Chorenensis (lib. ii. cap. lvii. ed. de Florival. i. 283), from Samson, the son of Manoah. Il est vrai, quon voit encore aujourdhui la mme chose dans la race des Amaduni, car ce sont des hommes robustes, etc. A parallel to this is afforded by the Vilkina-legend, which places at the head of its narratives the powerful knight Samson, dark of complexion, like an Oriental, with hair and beard black as pitch (cf. the edition by von der Hagen, i. 4), and from whom the mighty race of the Amelungen springs (cf. W. Grimm, Die Deutsche Heldensaye, p. 264).

Jdg 13:25. And the Spirit of Jehovah began to move him. The fulfillment had taken place. The son had been born. He grew up under the blessing of God. His flourishing strength, his greatness of spirit, are the consequences of this blessing. But the consecration which was on his head, and which through the abstinence of his mother he had already received in the earliest moments of corporal formation and growth, was a power which imparted to him not only physical strength, but also spiritual impulses. No angel ever comes to Samson; God never talks with him; no appearances, like those to his parents, occur to him. Whatever he carries in his soul and in his members, he has received from the consecration that is upon his head. It is from this source that he derives that elevation of spirit which raises him above the level of common life, and urges him on to deeds of heroism.

In the camp of Dan, between Zorah and Eshtaol. Zorah was Samsons native place, always appears in juxtaposition with Eshtaol (Jos 15:33; Jos 19:41), and was inhabited by Danites and men of Judah. Its site is recognized in the Tell of Sura, from whose summit Robinson had a fine and extensive view (Bibl. Res. iii. 153). For Eshtaol no probable conjecture has yet been offered. The Camp of Dan (cf. Jdg 18:12) was a place between the two cities, both of which are located by the Onomasticon in the region north of Eleutheropolis. Eusebius in mentioning Eshtaol says, , thence Samson set out, which Jerome corrected into, ubi mortuus est Samson, where Samson died. The Camp of Dan, if it were not a regular military post, must at all events have had warlike recollections connected with its name and hill-top situation (cf. Jdg 1:34). It was there that the passion for exploits against the Philistines first seized on Samson. The expression, , the spirit began, manifestly answers to the , he shall begin, of Jdg 13:5. The young man was first seized upon by the Spirit of God, . The operation which this word expresses is not an organic work of faith, such as Gideon or Jephthah perform. It is an impulsive inspiration; the sudden ebullition of a spiritual force, which, as in the case of the Seer it manifests itself in words, in that of Samson breaks forth into action. But yet it is no demoniac paroxysm, nor the drunken madness of a Bacchant or the frenzy of a rude Berserker but the sober movement of the Spirit of God, which, while giving heroic power, also governed it. How little mythical the history is, is evinced by the fact that, according to the narrator, the place is still known where the young man first became conscious that he had another calling than to assist his father at home in the field. The Spirit of God thrusts him out into public activity. His fathers house becomes too narrow for him. His public career begins. What that career is to be, is yet to be revealed to him. But he is driven out, and he goes. From the Camp of Dan he issues forth, a youthful hero, like Parcival, in quest of adventure. With what result, is related farther on.

Footnotes:

[8]On other similar forms, cf. Selden, De Diis Syris Synt. i. 225.

[9]As little reason as there is to doubt the etymology of Heliodorus, because the author of the thiopica, Bishop Heliodore of Tricka, calls himself a descendant of Helios, from the fact that he belonged to Emesa, the city if a celebrated temple of the sun (lib. x. at the close)

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

Samson, like Shemesh, signifies a sun: probably typical of Him, who is emphatically called, the Sun of righteousness. Mal 4:2 . And perhaps in allusion to his great strength. For the sun is said to go forth as a giant to run his course: Psa 19:5 . The first indications of the strength which would afterwards be manifested in his life. What a lovely and engaging view is given of our adorable Redeemer, in his human nature, when in the midst of the Jewish doctors, he astonished everyone with his questions and answers. Luk 2:46-47 . How very interesting is the dawn of early piety, and the love of God our Saviour in young minds. And what additional beauty it throws over the youthful countenance. Such most probable, was John, the youngest of all the disciples, whom it is said Jesus loved. Joh 13:23 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Jdg 13:24 And the woman bare a son, and called his name Samson: and the child grew, and the LORD blessed him.

Ver. 24. And called his name Samson. ] That is, Solilus, a little sun, a type of Christ “the Sun of Righteousness.” Josephus expoundeth it, Robustus, strong; because as the sun in his strength is irresistible, so was Samson.

And the child grew, and the Lord blessed him. ] With a heroic spirit, and extraordinary strength of body, far above that which the poets feign of their Hercules, with his twelve incredible labours.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

called his name = called him. Figure of speech Pleonasm. App-6.

grew. Israel waited twenty years for deliverance. Compare Jdg 15:20; Jdg 16:31.

Fuente: Companion Bible Notes, Appendices and Graphics

am 2849, bc 1155, An, Ex, Is, 336

Samson: Heb 11:32

the child: 1Sa 3:19, Luk 1:80, Luk 2:52

Reciprocal: Gen 21:20 – God Gen 49:16 – General Deu 33:22 – General 1Sa 2:21 – grew Luk 1:66 – And the Luk 2:40 – the child

Fuente: The Treasury of Scripture Knowledge

THE HEBREW HERCULES

And the woman bare a son, and called his name Samson: and the child grew, and the Lord blessed him. And the Spirit of the Lord began to move him at times in the camp of Dan between Zorah and Eshtaol.

Jdg 13:24-25

The lives of the saints in Scripture, and especially in the Old Testament, are entirely unlike our modern religious biographies. Scripture describes no faultless monsters. Its heroes have little in common with the saints whose images we sometimes see in old faneswith limbs that never could have touched a real earth; with eyes that could not have sparkled with the smiles, or wept with the tears of everyday humanity, fixed as they are upon a sacred scroll, or lifted to a sky of impossible sapphire. Modern religious biographies perplex us by the extreme infallibility, Scripture biographies by the extreme fallibility of their subjects. Samson himself is to some as great a difficulty of faith as the miracle of En-hakkorethat butt for the clumsy avenging wit of the Philistines even unto this day.

I. As regards the character of Samson.His character is unlike that of the other heroes of Hebrew story. Alone in the Old Testament he overflows with joyousness. His very name is probably associated with the sunshinesunlike. He is light of heart, and his courage rises in the hour of danger. He has a sportive wit which sparkles in rhythmic couplets, flashes in epigrams, plays upon words. It will not be forgotten that the great child of daring and genius is brought up a Nezyir-Elohim with his vow of abstinence. Unquestionably he derived an inward strength of a certain kind from the conviction that he was indeed Gods own, consecrated to Him from his mothers womb. Certainly, also, the circumstances which called him to be a judge must have had a strengthening and ennobling influence.

But Samsons strictness in one direction was compensated for by laxity in another. A fiercer passion than that for wine coursed through the heros veins, and set his blood on fire. The unrivalled bodily strength co-exists with abject moral weakness. Why will so many novelists and poets speak as if strength and passion were almost convertible terms? What we call the strength of passion is really its weakness. It is not passion, but the repression of passion, which is really strong. And the strongest character is that in which what are called the strongest passions are held in leash by the sternest will.

Being such as he was, Samson naturally fell lower and lower. The chains of his own sin, with which he was tied and bound, he could not unrive. He falls naturally, first, in choosing a Philistine wifehe who was raised up to wage war against the Philistines, as Hannibal against the Romansthen, from wife to harlot, and from harlot to traitress. Then he is beguiled of secret, vow, strength, will, eyesight. Then, in the lowest pit, in darkness, in the deeps, he feels some mysterious stir of returning strength. Those returning powers nerve him for one supreme effort, and his ten giant deeds are crowned by the eleventh, of a tremendous self-immolation.

II. The history or parable of a souls fall is in this story of Samson.Every hearer must recognise a picture of this kind. Some one whom he knew well, who in early youth was bright and joyful, with something of the elastic strength, something, perhaps, of the quick and the brave and manly heart of the Hebrew hero. The promise of many such is, alas! belied by their after life. Remembering their eminent attractiveness, their charm and glamour, we mention their names somewhere. We are told with an ominous frown and whisper that they are not spoken of in society. Other cases occur in great numbers, where the ruin is not so utter. Still, an evil change has passed upon them. Somehow the knees have been bent at the harlots lap; the sunny gaiety has suffered eclipse; the bright eyes have been cruelly put out, the saccharine sweetness has been soured. Think of the elderly rou, the reckless debtor, with the fine sense of honour faded away; the Falstaff, with his bitter irony, mistaken for querulous weakness or good-natured banter, the strong man making sport for the mocking Philistines, the spirits of earth and air who see a comedy in every representation of Samson, and welcome it with the laughter that is of hell.

Archbishop Alexander.

Illustrations

(1) Flee from every sin that has light in its eye and honey upon its tongue. Flee from the touch that wins, but blisters as it touches, and fills the veins with fire. If tempting thoughts come to you, say, By the awful purity of Thy Passion, O Lord, give me purity. Make me a clean heart, O God! and renew a right spirit within me.

(2) Samson could lead the young lion with no weapon in his ungloved hand, with a masterful ease which scorned to speak of the deed at home, as if it were any wonder for his fathers son; but he could not wrestle down his own desires. He could burn up the standing corn of the Philistines with the vineyards and olives, and watch with contemptuous laughter the flames that swept along the valleys and climbed the hills, thinking by what abject instruments he had wrought so fierce a vengeance; but the fairer harvest, the richer vintage of that young life, which might have been so glorious, he allowed to be scorched and blasted by flames that were carried by as vile a thing.

(3) Inspiration brought to Samson neither the grace of purity nor the gift of prophecy; but it gave him the special gifts which he needed for his special work. He would have been a nobler man if he had sought the Spirit of God also to help him in more spiritual ways. The receipt of spiritual gifts depends on the condition of our spirit. Samson was only rightly disposed to receive the Spirit at intervals.

Fuente: Church Pulpit Commentary

Jdg 13:24-25. The Lord blessed him That is, endowed him with all those graces and gifts of mind and body which were necessary for the work he was designed for. The Spirit of the Lord began to move him To excite him to heroical designs and extraordinary actions, above the power of mere unassisted human abilities; to incline his heart to great attempts for the help and deliverance of Gods people; to give some essay of it to his brethren, and to seek all opportunities for it. At times Upon certain occasions, which might make known to the people that God intended to begin the work of their deliverance by this extraordinary person. In the camp of Dan A place so called, either from the expedition of the Danites, (Jdg 18:11-12,) which, though recorded after this history took place before it, or from some other camp which the Danites had formed there to give some check to the incursions of the Philistines.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Samson’s earliest years 13:24-25

Finally Samson, the savior, was born. Samson’s name also means the strong (daring) one. The Old Testament records more instances of mothers naming their children, as here, than fathers doing so. The Spirit of God came on Samson equipping him for his ministry. This is the only birth narrative in Judges and one of the few that appears in the Bible. It is significant because it shows the unique and gracious opportunity that God gave Samson to deliver his nation. God raised up the other judges, but He grew Samson. Samson could have been a hero such as Elijah, who began to turn the Israelites back to the Lord in a day of dark apostasy. However, as we shall see, Samson failed to appreciate his privilege and so lost his opportunity.

"Contrasted with Jephthah, Samson had every advantage as a boy. His birth was predicted by an angel; he had godly parents who loved him greatly; he was uniquely dedicated to God as a Nazirite; and he experienced the power of God’s Spirit as a young man. Despite all these favorable factors, Samson’s life as it unfolds in the next three chapters is marked by tragedy." [Note: Wolf, p. 465.]

By recording the stories of Jephthah and Samson, the writer made clear that initial home environment is not absolutely determinative. One’s life unfolds from his or her personal choices more than because of family heritage. [Note: For an interesting study of the family in the Samson narrative, see Michael J. Smith, "The Failure of the Family in Judges, Part 2: Samson," Bibliotheca Sacra 162:648 (October-December 2005):424-36.]

"The pressures which Samson faced make him a contemporary figure. Twentieth-century Christians face the danger of assimilation, of being slowly and imperceptibly squeezed into the mold of the world around us. Therefore, what God did with and through Samson has a special meaning for our times." [Note: Inrig, p. 207.]

Samson’s life and ministry constitute one of the strangest enigmas in Bible history.

"The life and acts of Samson . . . are described . . . with an elaborate fulness [sic] which seems quite out of proportion to the help and deliverance which he brought to his people. . . . And whilst the small results that followed from the acts of this hero of God do not answer the expectations that might naturally be formed from the miraculous announcements of his birth, the nature of the acts which he performed appears still less to be such as we should expect from a hero impelled by the Spirit of God. His actions not only bear the stamp of adventure, foolhardiness, and willfulness, when looked at outwardly, but they are almost all associated with love affairs; so that it looks as if Samson had dishonored and fooled away the gift entrusted to him, by making it subservient to his sensual lusts, and thus had prepared the way for his own ruin, without bringing any essential help to his people. . . . In the case of Samson this consecration of the life to God [which was undertaken with the Nazirite vow] was not an act of his own free will, or a vow voluntarily taken; but it was imposed upon him by divine command from his conception and birth. . . . Samson was to exhibit to his age generally a picture on the one hand of the strength which the people of God might acquire to overcome their strongest foes through faithful submission to the Lord their God, and on the other hand of the weakness into which they had sunk through unfaithfulness to the covenant and intercourse with the heathen. And it is in this typical character of Samson and his deeds that we find the head and flower of the institution of judge in Israel. . . .

"But just as his strength depended upon the faithful observance of his vow, so his weakness became apparent in his natural character, particularly in his intrigues with the daughters of the Philistines; and in this weakness there was reflected the natural character of the nation generally, and of its constant disposition to fraternize with the heathen. . . . The power of the Spirit of God, bestowed upon the judges for the deliverance of their people, was overpowered by the might of the flesh lusting against the spirit.

"This special call received from God will explain the peculiarities observable in the acts which he performed,-not only the smallness of the outward results of his heroic acts, but the character of adventurous boldness by which they were distinguished." [Note: Keil and Delitzsch, pp. 399-402.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

SAMSON PLUNGING INTO LIFE

Jdg 13:24-25; Jdg 14:1-20

Or all who move before us in the Book of Judges Samson is preeminently the popular hero. In rude giant strength and wild daring he stands alone against the enemies of Israel, contemptuous of their power and their plots. It is just such a man who catches the public eye and lives in the traditions of a country. Most Hebrews of the time minded piety and culture as little as did the Norsemen when they first professed Christianity. Both races liked manliness and feats of daring and could pardon much to one who flung his enemies and theirs to the ground with god-like strength of arm, and in the narrative of Samsons exploits we trace this note of popular estimation. He is a singular hero of faith, quite akin to those half-converted, half-savage chiefs of the north who thought the best they could do for God was to kill His enemies and bound themselves by fierce oaths in the name of Christ to hack and slaughter. For the separateness from others, the isolation which marked Samsons whole career the reasons are evident. His vow of Nazaritism, for one thing, kept him apart. Others were their own men, he was Jehovahs. His radiant health and uncommon physical energy even in boyhood were to himself and others the sign of a divine blessing which maintained his sense of consecration. While he looked on at the riot and drunkenness of the feasts of his people he felt a growing revulsion, nor was he pleased with other indications of their temper. The frequent raids of Philistines from their walled cities by the coast struck terror far and wide-up the valleys of Dan into the heart of Judah and Ephraim. Samson ashe grew up marked the supineness of his people with wonder and disgust. If he did anything for them it was not because he honoured them but in fulfilment of his destiny. At the same time we must note that the hero, though a man of wit, was not wise. He did the most injudicious things. He had nothing in him of the diplomatist, not much of the leader of men. It was only now and again when the mood took him that he cared to exert himself. So he went his own way an admired hero, a lonely giant among smaller beings. Worst of all he was an easy prey to some kinds of temptation. Restrained on one side, he gave himself license on others; his strength was always undisciplined, and early in his career we can almost predict how it will end. He ventures into one snare after another. The time is sure to come when he will fall into a pit out of which there is no way of escape.

Of the early life of the great Danite judge there is no record save that he grew and the Lord blessed him. The parents whose home on the hillside he filled with boisterous glee must have looked on the lad with something like awe-so different was he from others, so great were the hopes based on his future. Doubtless they did their best for him. The consecration of his life to God they deeply impressed on his mind and taught him as well as they could the worship of the Unseen Jehovah in the sacrifice of lamb or kid at the altar, in prayers for protection and prosperity. But nothing is said of instruction in the righteousness, the purity, the mercifulness which the law of God required. Manoah and his wife seem to have made the mistake of thinking that outside the vow moral education and discipline would come naturally, so far as they were needed. There was great strictness on certain points and elsewhere such laxity that he must have soon become wilful and headstrong and somewhat of a terror to the father and mother. Lads of his own age would of course adore him; as their leader in every bold pastime he would command their deference and loyalty, and many a wild thing was done, we can fancy, at which the people of the valley laughed uneasily or shook their heads in dismay. He who afterwards tied the jackals tails together and set fire brands between each pair to burn the Philistines corn must have served an apprenticeship to that kind of savage sport. Hebrew or alien for miles round who roused the anger of Samson would soon learn how dangerous it was to provoke him. Yet a dash of generosity always took the edge from fiery temper and rash revenge, and the people of Dan, for their part, would allow much to one who was expected to bring deliverance to Israel. The wild and dangerous youth was the only champion they could see.

But even before manhood Samson had times of deeper feeling than people in general would have looked for. Boisterous, hot-blooded, impetuous natures grievously wanting in decorum and sagacity are not always superficial; and there were occasions when the Spirit of the Lord began to move Samson. He felt the purpose of his vow, saw the serious work to which his destiny was urging him, looked down on the plain of the Philistines with a kindling eye, spoke in strains that even rose to prophetic intensity. At Mahaneh-Dan, the camp of Dan, where the more resolute spirits of the tribe came together for military exercise or to repel some raid of the enemy, Samson began to speak of his purpose and to make schemes for Israels liberation. Into these the fiery vehemence of the young man flowed, and the enthusiasm of his nature bore others along. Can we be wrong in supposing that in various ways, by plans often ill-considered, he sought to harass the Philistines, and that failure as a leader in these left him somewhat discredited? Samson was just of that sanguine venturesome disposition which makes light of difficulties and is always courting defeat. It was easy for him with his immense bodily strength to break through where other men were entrapped. A frequent result of the frays into which he hurried must have been, we imagine, to make his own friends doubt him rather than to injure the enemy. At all events he became no commander like Gideon or Jephthah, and the men of Judah, if not of Dan, while they acknowledged his calling and his power, began to think of him as a dangerous champion.

So far we have the merest hints by which to go, but the narrative becomes more detailed when it approaches the time of Samsons marriage. A strange union it is for a hero of Israel. What made him think of going down among the Philistines for a wife? How can the sacred writer say that the thing was of the Lord? Let us try to understand the circumstances. Between the people of Zorah and the villagers of Timnah a few miles down the valley on the other side who, though Philistines, were presumably not of the fighting sort, there was a kind of enforced neighbourliness. They could not have lived at all unless they had been content, Philistines for their part, Hebrews for theirs, to let the general enmity sleep. Samson by observing certain precautions and keeping his Hebrew tongue quiet was safe enough in Timnah, an object of fear rather than himself in danger. At the same time there may have been a touch of bravado in his rambles to the Philistine settlement, and the young woman of whom he caught a passing glance, perhaps at the spring, had very likely all the more charm for him that she was of the strong hostile race. History as well as fiction supplies instances in which this fascination does its work, family feuds, oppositions of caste and religion directing the eye and the fancy instead of repelling. In his sudden wilful way Samson resolved, and his mind once made up no one in Zorah could induce him to alter it. “The thing was of the Lord; for he sought an occasion against the Philistines.” Perhaps Samson thought the woman would be denied to him, a straight way to a quarrel. But more probably it is the outcome of the whole pitiful business that is in the mind of the historian. After the event he traces the hand of Providence.

As we pass with Samson and his parents down to Timnah we cannot but agree with Manoah in his objection, “Is there never a woman among the daughters of thy brethren or among all my people that. thou goest to take a wife of the uncircumcised Philistines?” It was emphatically one of those cases in which liking should not have led. An impetuous man is not to be excused; much less those who claim to be exceedingly rational and yet go against reason because of what they call love-or, worse, apart from love. General rules are with difficulty laid down in matters of this sort, and to deny the right of love would be the worst error of all. So far as our popular writers are concerned, we must allow that they wonderfully balance the claims of “arrangement” and honest affection, declaring strongly for the latter. But yet such a difference as between faith and idolatry, between piety and godlessness, is a barrier that only the blindest folly can overleap when marriage is in view. Daughters of the Philistines may be “most divinely fair,” most graceful and plausible; men who worship Moloch or Mammon, or nothing but themselves, may have most persuasive tongues and a large share of this worlds goods. But to mate with these, whatever liking there may be, is an experiment too rash for venturing. In Christian society now, is there not much need to repeat old warnings and revive a sense of peril that seems to have decayed? The conscience of piously bred young people was alive once to the danger and sin of the unequal yoke. In the rush for position and means marriage is being made by both sexes, even in most religious circles, an instrument and opportunity of earthly ambition, and it must be said that foolish romance is less to be feared than this carefulness in which conscience and heart alike submit to the imperious cravings of sheer worldliness. Novels have much to answer for; yet they can make one claim-they have done something for simple humanity. We want more than nature, however. Christian teaching must be heard and the Christian conscience must be rekindled. The hope of the world waits on that devout simplicity of life which exalts spiritual aims and spiritual comradeship and by its beauty shames all meaner choice. In marriage not only should heart go out to heart, but mind to mind and soul to soul; and the spirit of one who knows Christ can never unite with a self worshipper or a servant of Mammon.

Returning to Samsons case, he would possibly have said that he wished an adventurous marriage, that to wed a Danite woman would have in it too little risk, would be too dull, too commonplace a business for him, that he wanted a plunge into new waters. It is in this way, one must believe, many decide the great affair. So far from thinking they put thought away; a liking seizes them and in they leap. Yet in the best considered marriage that can be made is there not quite enough of adventure for any sane man or woman? Always there remain points of character unknown, unsuspected, possibilities of sickness, trouble, privation that fill the future with uncertainty, so far as human vision goes. It is, in truth, a serious undertaking for men and women, and to be entered upon only with the distinct assurance that divine providence clears the way and invites our advance. Yet again we are not to be suspicious of each other, probing every trait and habit to the quick. Marriage is the great example and expression of the trust which it is the glory of men and women to exercise and to deserve, the great symbol on earth of the confidences and unions of immortality. Matter of deep thankfulness it is that so many who begin the married life and end it on a low level, having scarcely a glimpse of the ideal, though they fail of much do not fail of all, but in some patience, some courage and fidelity show that God has not left them to nature and to earth. And happy are they who adventure together on no way of worldly policy or desire but in the pure love and heavenly faith which link their lives forever in binding them to God.

Samson, reasoned with by his parents, waved their objection royally aside and ordered them to aid his design. It was necessary, according to the custom of the country, that they should conduct the negotiations for the marriage, and his wilfulness imposed on them a task that went against their consciences. So they found themselves with the common reward of worshipping parents. They had toiled for him, made much of him, boasted about him no doubt; and now their boy-god turns round and commands them in a thing they cannot believe to be right. They must choose between Jehovah and Samson and they have to give up Jehovah and serve their own lad. So Davids pride in Absalom ended with the rebellion that drove the aged father from Jerusalem and exposed him to the contempt of Israel. It is good for a man to bear the yoke in his youth, the yoke even of parents who are not so wise as they might be and do not command much reverence. The order of family life among us, involving no absolute bondage, is recognised as a wholesome discipline by all who attain to any understanding of life. In Israel, as we know, filial respect and obedience were virtues sacredly commended, and it is one mark of Samsons ill-regulated self-esteeming disposition that he neglected the obvious duty of deference to the judgment of his parents.

On the way to Timnah the young man had an adventure which was to play an important part in his life. Turning aside out of the road he found himself suddenly confronted by a lion which, doubtless as much surprised as he was by the encounter, roared against him. The moment was not without its peril; but Samson was equal to the emergency and springing on the beast “rent it as he would have rent a kid.”

The affair however did not seem worth referring to when he joined his parents, and they went on their way. It was as when a man of strong moral principle and force meets a temptation dangerous to the weak, to him an enemy easily overcome. His vigorous truth or honour or chastity makes short work of it. He lays hold of it and in a moment it is torn in pieces. The great talk made about temptations, the ready excuses many find for themselves when they yield, are signs of a feebleness of will which in other ranges of life the same persons would be ashamed to own. It is to be feared that we often encourage moral weakness and unfaithfulness to duty by exaggerating the force of evil influences, Why should it be reckoned a feat to be honest, to be generous, to swear to ones own hurt? Under the dispensation of the Spirit of God, with Christ as our guide and stay, every one of us should act boldly in the encounter with the lions of temptation. Tenderness to the weak is a Christian duty, but there is danger that young and old alike, hearing much of the seductions of sin, little of the ready help of the Almighty, submit easily where they should conquer and reckon on divine forbearance when they ought to expect reproach and contempt. Our generation needs to hear the words of St. Paul: “There hath no temptation taken you but such as man can bear: but God is faithful Who will not suffer you to be tempted above that ye are able.” Is there a tremendous pressure constantly urging us towards that which is evil? In our large cities especially is the power of iniquity almost despotic? True enough. Yet men and women should be braced and strengthened by insistence on the other side. In Christian lands at least it is unquestionable that for every enticement to evil there is a stronger allurement to good, that against every argument for immorality ten are set more potent in behalf of virtue, that where sin abounds grace does much more abound. Young persons are indeed tempted; but nothing will be gained by speaking to them or about them as if they were children incapable of decision, of whom it can only be expected that they will fail. By the Spirit of God, indeed, all moral victories are gained; the natural virtue of the best is uncertain and cannot be trusted irk the trying hour, and he only who has a full inward life and earnest Christian purpose is ready for the test. But the Spirit of God is given. His sustaining, purifying, strengthening power is with us. We do not breathe deep, and then we complain that our hearts cease to beat with holy courage and resolve.

At Timnah, where life was perhaps freer than in a Hebrew town, Samson appears to have seen the woman who had caught his fancy; and he now found her, Philistine as she was, quite to his mind. It must have been by a low standard he judged, and many possible topics of conversation must have been carefully avoided. Under the circumstances, indeed, the difficulty of understanding each others language may have been their safety. Certainly one who professed to be a fearer of God, a patriotic Israelite, had to shut his eyes to many facts or thrust them from sight when he determined to wed this daughter of the enemy. But when we choose we can do much in the way of keeping things out of view which we do not wish to see. Persons who are at daggers drawn on fifty points show the greatest possible affability when it is their interest to be at one. Love gets over difficulties and so does policy. Occasions are found when the anxiously orthodox can join in some comfortable compact with the agnostic, and the vehement state churchman with the avowed secularist and revolutionary. And it seems to be only when two are nearly of the same creed, with just some hairsbreadth of divergence on a few articles of belief, that the obstacles to happy union are apt to become insurmountable. Then every word is watched, each tone noted with suspicion. It is not between Hebrew and Philistine but between Ephraim and Judah that alliances are difficult to form. We hope for the time when the long and bitter disputes of Christendom shall be overcome by love of truth and God. Yet first there must be an end to the strange reconcilings and unions which like Samsons marriage often confuse and obstruct the way of Christian people.

There is an interval of some months after the marriage has been arranged and the bridegroom is on his way once more down the valley to Timnah. As he passes the scene of his encounter with the lion he turns aside to see the carcase and finds that bees have made it their home. Vultures and ants have first found it and devoured the flesh, then the sun has thoroughly dried the skin and in the hollow of the ribs the bees have settled. At considerable risk Samson possesses himself of some of the combs and goes on eating the honey, giving a portion also to his father and mother. It is again a type, and this time of the sweetness to be found in the recollection of virtuous energy and overcoming. Not that we are to be always dwelling on our faithfulness even for the purpose of thanking God Who gave us moral strength. But when circumstances recall a trial and victory it is surely matter of proper joy to remember that here we were strong enough to be true, and there to be honest and pure when the odds seemed to be against us. The memories of a good man or good woman are sweeter than the honeycomb, though tempered often by sorrow over the human instruments of evil who had to be struggled with and thrust aside in the sharp conflict with sin and wrong. Very few in youth or middle life seem to think of this joy, which makes beautiful many a worn and aged face on earth and will not be the least element in the felicity of heaven. Too often we bear burdens because we must; we are dragged through trim and distress to comparative quiet; we do not comprehend what is at stake, what we may do and gain, what we are kept from losing; and so the look across our past has none of the glow of triumph, little of the joy of harvest. For mans blessedness is not to be separated from personal striving. In fidelity he must sow that he may reap in strength, in courage that he may reap in gladness. He is made not for mere success, not for mere safety, but for overcoming.

We are not finished with the lion; he next appears covertly, in a riddle. Samson has shown himself a strong man; now we hear him speak and he proves a wit. It is the wedding festival, and thirty young men have been gathered-to honour the bridegroom, shall we say?-or to watch him? Perhaps from the first there has been suspicion in the Philistine mind, and it seems necessary to have as many as thirty to one in order to overawe Samson. In the course of the feast there might be quarrels, and without a strong guard on the Hebrew youth Timnah might be in danger. As the days went by the company fell to proposing riddles and Samson, probably annoyed by the Philistines who watched every movement, gave them his, on terms quite fair, yet leaving more than a loophole for discontent and strife. In the conditions we see the man perfectly self-reliant, full of easy superiority, courting danger and defying envy. The thirty may win-if they can. In that case he knows how he will pay the forfeit. “Put forth thy riddle,” they said, “that we may hear it”; and the strong mellow Hebrew voice chanted the puzzling verse:

“Out of the eater came forth meat

Out of the strong came forth sweetness.”

Now in itself this is simply a curiosity of old-world table talk. It is preserved here mainly because of its bearing on following events; and certainly the statement which has been made that it contained a gospel for the Philistines is one we cannot endorse. Yet like many witty sayings the riddle has a range of meaning far wider than Samson intended. Adverse influences conquered, temptation mastered, difficulties overcome, the struggle of faithfulness will supply us not only with happy recollections but also with arguments against infidelity, with questions that confound the unbeliever. One who can glory in tribulations that have brought experience and hope, in bonds and imprisonments that have issued in a keener sense of liberty, who having nothing yet possesses all things-such a man questioning the denier of divine providence cannot be answered. Invigoration has come out of that which threatened life and joy out of that which made for sorrow. The man who is in covenant with God is helped by nature; its forces serve him; he is fed with honey from the rock and with the finest of the wheat. When out of the mire of trouble and the deep waters of despondency he comes forth braver, more hopeful, strongly confident in the love of God, sure of the eternal foundation of life, what can be said in denial of the power that has filled him with strength and peace? Here is an argument that can be used by every Christian, and ought to be in every Christians hand. Out of his personal experience each should be able to state problems and put inquiries unanswerable by unbelief. For unless there is a living God Whose favour is life, Whose fellowship inspires and ennobles the soul, the strength which has come through weakness, the hope that sprang up in the depth of sorrow cannot be accounted for. There are natural sequences in which no mystery lies. When one who has been defamed and injured turns on his enemy and pursues him in revenge, when one who has been defeated sinks back in languor and waits in pitiful inaction for death, these are results easily traced to their cause. But the man of faith bears witness to sequences of a different kind. His fellows have persecuted him, and he cares for them still. Death has bereaved him, and he can smile in its face. Afflictions have been multiplied and he glories in them. The darkness has fallen and he rejoices more than in the noontide of prosperity. Out of the eater has come forth meat, out of the strong has come forth sweetness. “Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.” The paradox of the life of Christ thus stated by Himself is the supreme instance of that demonstration of divine power which the history of every Christian should clearly and constantly support.

Fuente: Expositors Bible Commentary