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Bible Commentaries
Judges 13

The Expositor's Bible CommentaryThe Expositor's Bible Commentary

Verses 1-18


Judges 13:1-18

IN our ignorance not in our knowledge, in our blindness not in our light, we call nature secular and think of the ordinary course of events as a series of cold operations, governed by law and force, having nothing to do with divine purpose and love. Oftentimes we think so, and suffer because we do not understand. It is a pitiful error. The natural could not exist, there could be neither substance nor order without the over-nature which is at once law and grace. Vitality, movement are not an efflorescence heralding decay as to the atheist; they are not the activity of an evil spirit-as sometimes to confused and falsely instructed faith. They are the outward and visible action of God, the hem of the vesture on which we lay hold and feel Him. In the seen and temporal there is a constant presence maintaining order, giving purpose and end. Were it otherwise man could not live an hour; even in selfishness and vileness he is a creature of two worlds which yet are one, so closely are they interwoven. At every point natural and supernatural are blended, the higher shaping the development of the lower, accomplishing in and through the lower a great spiritual plan. This it is which gives depth and weight to our experience, communicating the dignity of the greatest moral and spiritual issues to the meanest, darkest human life. Everywhere, always, man touches God though he know Him not.

No surprise, therefore, is excited by the modes of speech and thought we come upon as we read Scripture. The surprise would be in not coming upon them. If we found the inspired writers divorcing God from the world and thinking of "nature" as a dark chamber of sin and torture echoing with His curse, there would be no profit in studying this old volume. Then indeed we might turn from it in discontent and scorn, even as some cast it aside just because it is the revelation of God dwelling with men upon the earth.

But what do the writers of faith mean when they tell of divine messengers coming to peasants at labour in the fields, speaking to them of events common to the race-the birth of some child, the defeat of a rival tribe-as affairs of the spiritual even more than of the temporal region? The narratives, simple yet daring, which affirm the mingling, of divine purpose and action with human life give us the deepest science, the one real philosophy. Why do we have to care and suffer for each other? What are our sin and sorrow? These are not material facts; they are of quite another range. Always man as more than dust, better or worse than clay. Human lives are linked together in a gracious and awful order the course of which is now clearly marked, now obscurely traceable; and if it were in our power to revive the history of past ages, to mark the operation of faith and unbelief among men, issuing in virtue and nobleness on the one hand, in vice and lethargy on the other, we should see how near heaven is to earth, how rational a thing is prophecy, not only as relating to masses of men but to particular lives. It is our stupidity not our wisdom that starts back from revelations of the overworld as if they confused what would otherwise be clear.

In more than one story of the Bible the motherhood of a simple peasant woman is a cause of divine communications and supernatural hopes. Is this amazing, incredible? What then is motherhood itself? In the coming and care of frail existences, the strange blending in one great necessity of the glad and the severe, the honourable and the humiliating, with so many possibilities of failure in duty, of error and misunderstanding ere the needful task is finished, death ever waiting on life, and agony on joy-in all this do we not find such a manifestation of the higher purpose as might well be heralded by words and signs? Only the order of God and His redemption can explain this "nature." Right in the path of atheistic reasoners, and of others not atheists, lie facts of human life which on their theory of naturalism are simply confounding, too great at once for the causes they admit and the ends they foresee. And if reason denies the possibility of prediction relating to these facts we need not wonder. Without philosophy or faith the range of denial is unlimited.

From the quaint and simple narrative before us the imaginative rationalist turns away with the one word-"myth." His criticism is of a sort which for all its ease and freedom gives the world nothing. We desire to know why the human mind harbours thoughts of the kind, why it has ideas of God and of a supernatural order, and how these work in developing the race.

Have they been of service? Have they given strength and largeness to poor rude lives and so proved a great reality? If so, the word myth is inadmissible. It sets falsehood at the source of progress and of good.

Here are two Hebrew peasants, in a period of Philistine domination more than a thousand years before the Christian era. Of their condition we know only what a few brief sentences can tell in a history concerned chiefly with the facts of a divine order in which men’s lives have an appointed place and use. It is certain that a thorough knowledge of this Danite family, its own history and its part in the history of Israel, would leave no difficulty for faith. Belief in the foreordination of all human existence and the constant presence of God with men and women in their endurance, their hope and yearning would be forced upon the most sceptical mind. The insignificance of the occasion marked by a prediction given in the name of God may astonish some. But what is insignificant? Wherever divine predestination and authority extend, and that is throughout the whole universe, nothing can properly be called insignificant. The taws according to which material things and forces are controlled by God touch the minutest particles of matter, determine the shape of a dew drop as certainly as the form of a world. At every point in human life, the birth of a child in the poorest cottage as well as of the heir to an empire, the same principles of heredity, the same disposition of affairs to leave room for that life and to work out its destiny underlie the economy of the world.

A life is to appear. It is not an interposition or interpolation. No event, no life is ever thrust into an age without relation to the past; no purpose is formed in the hour of a certain prophecy. For Samson as for every actor distinguished or obscure upon the stage of the world the stars and the seasons have cooperated, and all that has been done under the sun has gone to make a place for him. One who knows this can speak strongly and clearly. One who knows what hinders and what is sure to aid the fulfilment of a great destiny can counsel wisely. And so the angel of Jehovah, a messenger of the spiritual covenant, is no mere vehicle of a prediction he does not understand. Without hesitation he speaks to the woman in the field of what her son shall do. By the story of God’s dealings with Israel, by the experiences of tribe and family and individual soul since the primitive age, by the simple faith of these parents that are to be and the honest energy of their humble lives he is prepared to announce to them their honour and their duty. "Thou shalt bear a son and he shall begin to deliver Israel." The messenger has had his preparation of thought, inquiry deep, devout, and pondering, ere he became fit to announce the word of God. No seer serves the age to which he is sent with that which costs him nothing, and here as elsewhere the law of all ministry to God and man must apply to the preparation and work of the revealer.

The personality of the messenger was carefully concealed. "A man of God whose countenance was like that of an angel of God very terrible"-so runs the pathetic, suggestive description; but the hour was too intense for mere curiosity. The honest mind does not ask the name and social standing of a messenger but only-Does he speak God’s truth? Does he open life? There are few perhaps, today, who are simple and intelligent enough for this; few, therefore, to whom divine messages come. It is the credentials we are anxious about, and the prophet waits unheard while people are demanding his family and tribe, his college and reputation. Are these satisfactory? Then they will listen. But let no prophet come to them unnamed. Yet of all importance to us as to Manoah and his wife are the message, the revelation, the announcement of privilege and duty. Where that divine order is disclosed which lies too deep for our own discovery, but once revealed stirs and kindles our nature, the prophet needs no certification.

The child that was to be born, a gift of God, a divine charge, was promised to these parents. And in the case of every child born into the world there is a divine predestination, which whether it has been recognised by the parents or not gives dignity to his existence from the first. There are natural laws and spiritual laws, the gathering together of energies and needs and duties which make the life unique, the care of it sacred. It is a new force in the world-a new vessel, frail as yet, launched on the sea of time. In it some stories of the divine goodness, some treasures of heavenly force are embarked. As it holds its way across the ocean in sunshine or shadow, this life will be watched by the divine eye, breathed gently upon by the summer airs or buffeted by the storms of God. Does heaven mind the children? "In heaven their angels do always behold the face of My Father."

In the marvellous ordering of divine providence nothing is more calculated than fatherhood and motherhood to lift human life into the high ranges of experience and feeling. Apart from any special message or revelation, assuming only an ordinary measure of thoughtfulness and interest in the unfolding of life, there is here a new dignity the sense of which connects the task of those who have it with the creative energy of God. Everywhere throughout the world we can trace a more or less clear understanding of this. The tide of life is felt to rise as the new office, the new responsibility are grasped. The mother is become-

"A link among the days to knit

The generations each to each."

The father has a sacred trust, a new and nobler duty to which his manhood is entirely pledged in the sight of that great God who is the Father of all spirits, doubly and trebly pledged to truth and purity and courage. It is the coronation of life; and the child, drawing father and mother to itself, is rightly the object of keenest interest and most assiduous care.

The interest lies greatly in this, that to the father and mother first, then to the world, there may be untold possibilities of good in the existence which has begun. Apart from any prophecy like that given regarding Samson we have truly what may be called a special promise from God in the dawning energy of every child life. By the cradle surely, if anywhere, hope sacred and heavenly may be indulged. With what earnest glances will the young eyes look by and by from face to face. With what new and keen love will the child heart beat. Enlarging its grasp from year to year, the mind will lay hold on duty and the will address itself to the tasks of existence. This child will be a heroine of home, a helper of society, a soldier of the truth, a servant of God. Does the mother dream long dreams as she bends over the cradle? Does the father, one indeed amongst millions, yet with his special distinction and calling, imagine for the child a future better than his own? It is well. By the highest laws and instincts of our humanity it is right and good. Here men and women, the rudest and least taught, live in the immaterial world of love, faith, duty.

We observe the anxiety of Manoah and his wife to learn the special method of training which should fit their child for his task. The father’s prayer so soon as he heard of the divine annunciation was, "O Lord, let the man of God whom Thou didst send come again unto us and teach us what we shall do unto the child that shall be born." Conscious of ignorance and inexperience, feeling the weight of responsibility, the parents desired to have authoritative direction in their duty, and their anxiety was the deeper because their child was to be a deliverer in Israel. In their home on the hillside, where the cottages of Zorah clustered overlooking the Philistine plain, they were frequently disturbed by the raiders who swept up the valley of Sorek from Ashdod and Ekron. They had often wondered when God would raise up a deliverer as of old, some Deborah or Gideon to end the galling oppression. Now the answer to many a prayer and hope was coming, and in their own home the hero was to be cradled. We cannot doubt that this made them feel the pressure of duty and the need of wisdom. Yet the prayer of Manoah was one which every father has need to present, though the circumstances of a child’s birth have nothing out of the most ordinary course.

To each human mind are given powers which require special fostering, peculiarities of temperament and feeling which ought to be specially considered. One way will not serve in the upbringing of two children. Even the most approved method of the time, whether that of private tutelage or public instruction, may thwart individuality; and if the way be ignorant and rough the original faculty will at its very springing he distorted. It is but the barest common. place, yet with what frequency it needs to be urged, that of all tasks in the world that of the guide and instructor of youth is hardest to do well, best worth doing, therefore most difficult. There is no need to deny that for the earliest years of a child’s life the instincts of a loving faithful mother may be trusted to guide her efforts. Yet even in those first years tendencies declare themselves that require to be wisely checked or on the other hand wisely encouraged; and the wisdom does not come by instinct. A spiritual view of life, its limitations and possibilities, its high calling and heavenly destiny is absolutely necessary-that vision of the highest things which religion alone can give. The prophet comes and directs; yet the parents must be prophets too. "The child is not to be educated for the present-for this is done without our aid unceasingly and powerfully-but for the remote future and often in opposition to the immediate future The child must be armed against the close-pressing present with a counter-balancing weight of three powers against the three weaknesses of the will, of love and of religion The girl and the boy must learn that there is something in the ocean higher than its waves-namely, a Christ who calls upon them." On the religious teaching especially which is given to children much depends, and those who guide them should often begin by searching and reconsidering their own beliefs. Many a promising life is marred because youth in its wonder and sincerity was taught no living faith in God, or was thrust into the mould of some narrow creed which had more in it of human bigotry than of divine reason and love.

"What shall be the ordering of the child?" is Manoah’s prayer, and it is well if simply expressed. The child’s way needs ordering. Circumstances must be understood that discipline may fit the young life for its part. In our own time this represents a serious difficulty. What to do with children, how to order their lives is the pressing question in thousands of homes. The scheme of education in favour shows little insight, little esteem for the individuality of children, which is of as much value in the case of the backward as of those who are lured and goaded into distinction. To broaden life, to give it many points of interest is well. Yet on the other hand how much depends on discipline, on limitation and concentration, the need of which we are apt to forget. Narrow and limited was the life of Israel when Samson was born into it. The boy had to be what the nation was, what Zorah was, what Manoah and his wife were. The limitations of the time held him and the secluded life of Dan knowing but one article of patriotic faith, hatred of the Philistines. Was there so much of restriction here as to make greatness impossible? Not so. To be an Israelite was to have a certain moral advantage and superiority. It was not a barren solidarity, a dry ground in which this new life was planted; the sprout grew out of a living tree; traditions, laws full of spiritual power made an environment for the Hebrew child. Through the limitations, fenced and guided by them, a soul might break forth to the upper air. It was not the narrowness of Israel nor of his own home and upbringing but the license of Philistia that weakened the strong arm and darkened the eager soul of the young Danite. Are we now to be afraid of limitations, bent on giving to youth multiform experience and the freest possible access to the world? Do we dream that strength will come as the stream of life is allowed to wander over a whole valley, turning hither and thither in a shallow and shifty bed? The natural parallel here will instruct us, for it is an image of the spiritual fact. Strength, not breadth, is the mark at which education should be directed. The intellectually and morally strong will find culture waiting them at every turn of the way and will know how to select, what to appropriate. In truth there must be first the moral power gained by concentration, otherwise all culture-art, science, literature, travel-Droves but a Barmecide feast at which the soul starves.

The special method of training for the child Samson is described in the words, "He shall be a Nazirite unto God." The mother was to drink no strong drink nor eat any unclean thing. Her son was to be trained in the same rigid abstinence; and always the sense of obligation to Jehovah was to accompany the austerity. The hair, neither cut nor shaven but allowed to grow in natural luxuriance, was to be the sign of the separated life. For the hero that was to be, this ascetic purity, this sacrament of unshorn hair were the only things prescribed. Perhaps there was in the command a reference to the godless life of the Israelites, a protest against their self-indulgence and half-heathen freedom. One in the tribe of Dan would be clear of the sins of drunkenness and gluttony at least, and so far ready for spiritual work.

Now it is notable enough to find thus early in history the example of a rule which even yet is not half understood to be the best as well as the safest for the guidance of appetite and the development of bodily strength. The absurdities commonly accepted by mothers and by those who only desire some cover for the indulgence of taste are here set aside. A hero is to be born, one who in physical vigour will distinguish himself above all, the Hercules of sacred history. His mother rigidly abstains, and he in his turn is to abstain from strong drink. The plainest dieting is to serve both her and him-the kind of food and drink on which Daniel and his companions throve in the Chaldean palace. Surely the lesson is plain. Those who desire to excel in feats of strength speak of their training. It embraces a vow like the Nazarites’, wanting indeed the sacred purpose and therefore of no use in the development of character. But let a covenant be made with God, let simple food and drink be used under a sense of obligation to Him to keep the mind clear and the body clean, and soon with appetites better disciplined we should have a better and stronger race.

It is not of course to be supposed that there was nothing out of the common in Samson’s bodily vigour. Restraint of unhealthy and injurious appetite was not the only cause to which his strength was due. Yet as the accompaniment of his giant energy the vow has great significance. And to young men who incline to glory in their strength, and all who care to be fit for the tasks of life, the significance will be clear. As for the rest whose appetites master them, who must have this and that because they crave it, their weakness places them low as men, nowhere as examples and guides. One would as soon take the type of manly vigour from a paralytic as from one whose will is in subjection to the cravings of the flesh.

It soon becomes clear in the course of the history that while some forms of evil were fenced off by Nazaritism others as perilous were not. The main part of the devotion lay in abstinence, and that is not spiritual life. Here is one who from his birth set apart to God is trained in manly control of his appetites. The locks that wave in wild luxuriance about his neck are the sign of robust physical vigour as well as of consecration. But, strangely, his spiritual education is not cared for as we might expect. He is disciplined and yet undisciplined. He fears the Lord and yet fears Him not. He is an Israelite but not a true Israelite. Jehovah is to him a God who gives strength and courage and blessing in return for a certain measure of obedience. As the Holy God, the true God, the God of purity, Samson knows Him not, does not worship Him. Within a certain limited range he hears a divine voice saying, "Thou shalt not," and there he obeys. But beyond is a great region in which he reckons himself free. And what is the result? He is strong, brave, sunny in temper as his name implies. But a helper of society, a servant of divine religion, a man in the highest sense, one of God’s free men Samson does not become.

So is it always. One kind of exercise, discipline, obedience, virtue will not suffice. We need to be temperate and also pure, we need to keep from self-indulgence but also from niggardliness if we are to be men. We have to think of the discipline of mind and soul as well as soundness of body. He is only half a man, however free from glaring faults and vices, who has not learned the unselfishness, the love, the ardour in holy and generous tasks which Christ imparts. To abstain is a negative thing; the positive should command us-the highest manhood, holy, aspiring, patient, divine.

Verses 24-25


Judges 13:24-25; Judges 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 Samson’s 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 Samson’s whole career the reasons are evident. His vow of Nazaritism, for one thing, kept him apart. Others were their own men, he was Jehovah’s. 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 Israel’s 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 Samson’s 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 world’s 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 Samson’s 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 David’s 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 Samson’s 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 one’s 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 other’s 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 Samson’s 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 man’s 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 Christian’s 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.

Bibliographical Information
Nicoll, William R. "Commentary on Judges 13". "The Expositor's Bible Commentary". https://www.studylight.org/commentaries/eng/teb/judges-13.html.
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