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Judges Chapter
Thirteen
Judges 13
Chapter Contents
The Philistines, Samson announced. (1-7) The angel
appears to Manoah. (8-14) Manoah's sacrifice. (15-23) Birth of Samson. (24,25)
Commentary on Judges 13:1-7
(Read Judges 13:1-7)
Israel did evil: then God delivered them again into the
hands of the Philistines. When Israel was in this distress, Samson was born.
His parents had been long childless. Many eminent persons were born of such
mothers. Mercies long waited for, often prove signal mercies; and by them
others may be encouraged to continue their hope in God's mercy. The angel
notices her affliction. God often sends comfort to his people very seasonably,
when they feel their troubles most. This deliverer of Israel must be devoted to
God. Manoah's wife was satisfied that the messenger was of God. She gave her
husband a particular account, both of the promise and of the precept. Husbands
and wives should tell each other their experiences of communion with God, and
their improvements in acquaintance with him, that they may help each other in
the way that is holy.
Commentary on Judges 13:8-14
(Read Judges 13:8-14)
Blessed are those who have not seen, and yet, as Manoah,
have believed. Good men are more careful and desirous to know the duty to be
done by them, than to know the events concerning them: duty is ours, events are
God's. God will guide those by his counsel, who desire to know their duty, and
apply to him to teach them. Pious parents, especially, will beg Divine
assistance. The angel repeats the directions he had before given. There is need
of much care for the right ordering both of ourselves and our children, that we
may be duly separate from the world, and living sacrifices to the Lord.
Commentary on Judges 13:15-23
(Read Judges 13:15-23)
What Manoah asked for instruction in his duty, he was
readily told; but what he asked to gratify his curiosity, was denied. God has
in his word given full directions concerning our duty, but never designed to
answer other questionings. There are secret things which belong not to us, of
which we must be quite contented to be ignorant, while in this world. The name
of our Lord is wonderful and secret; but by his wonderful works he makes
himself known as far as is needful for us. Prayer is the ascent of the soul to
God. But without Christ in the heart by faith, our services are offensive
smoke; in him, acceptable flame. We may apply this to Christ's sacrifice of
himself for us; he ascended in the flame of his own offering, for by his own
blood he entered in once into the holy place, Hebrews 9:12. In Manoah's reflections there is
great fear; We shall surely die. In his wife's reflection there is great faith.
As a help meet for him, she encouraged him. Let believers who have had
communion with God in the word and prayer, to whom he has graciously manifested
himself, and who have had reason to think God has accepted their works, take
encouragement from thence in a cloudy and dark day. God would not have done
what he has done for my soul, if he had designed to forsake me, and leave me to
perish at last; for his work is perfect. Learn to reason as Manoah's wife; If
God designed me to perish under his wrath, he would not give me tokens of his
favour.
Commentary on Judges 13:24,25
(Read Judges 13:24,25)
The Spirit of the Lord began to move Samson when a youth.
This was 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 in the days of their childhood. Samson drank
no wine or strong drink, yet excelled in strength and courage, for he had the
Spirit of God moving him; therefore be not drunk with wine, but be filled with
the Spirit.
── Matthew Henry《Concise Commentary on Judges》
Judges 13
Verse 1
[1] And
the children of Israel did evil again in the sight of the LORD; and the LORD
delivered them into the hand of the Philistines forty years.
Did evil —
That is, fell into idolatry, not after the death of Abdon the last judge, but
in the days of the former judges.
Forty years — To
be computed, not from Abdon's death, but before that time. And it is probable
that great slaughter of the Ephraimites made by Jephthah, greatly encouraged
the Philistines to rise against Israel, when one of their chief bulwarks was so
much weakened; and therefore began to domineer over them not long after
Jephthah's death. These were a very inconsiderable people. They had but five
cities of any note. And yet when God used them as the staff in his hand, they
were very oppressive and vexatious.
Verse 2
[2] And there was a certain man of Zorah, of the family of the Danites, whose
name was Manoah; and his wife was barren, and bare not.
Of the family —
That is, of the tribe or people.
Bare not — An
emphatical repetition of the same thing in other words, which is an usual
elegancy both in scripture and other authors.
Verse 3
[3] And
the angel of the LORD appeared unto the woman, and said unto her, Behold now,
thou art barren, and bearest not: but thou shalt conceive, and bear a son.
The angel —
The Son of God, yet distinguished from the Lord, because he appeared here in
the form of a servant, as a messenger sent from God. The great Redeemer did in
a particular manner concern himself about this typical redeemer.
Verse 4
[4] Now
therefore beware, I pray thee, and drink not wine nor strong drink, and eat not
any unclean thing:
Beware —
Because the child was to be a Nazarite from the womb, verse 5, and from the conception; and because the
mother's pollution extends to the child, she is enjoined from this time to
observe the following rules belonging to the Nazarites.
Strong drink —
Under which are comprehended the other particulars mentioned, Numbers 6:2-4.
Nor eat —
Any of those meats forbidden, Leviticus 11:1-47, which were forbidden to all,
but especially to the Nazarites.
Verse 5
[5] For, lo, thou shalt conceive, and bear a son; and no razor shall come on
his head: for the child shall be a Nazarite unto God from the womb: and he
shall begin to deliver Israel out of the hand of the Philistines.
A Nazarite — A
person consecrated to God's service.
Begin to deliver —
And the deliverance shall be carried on and perfected by others, as it was by
Eli, Samuel, and Saul; but especially by David. God chuses to carry on his work
gradually and by several hands. One lays the foundation of a good work, another
builds, and perhaps a third brings forth the top stone.
Verse 6
[6] Then
the woman came and told her husband, saying, A man of God came unto me, and his
countenance was like the countenance of an angel of God, very terrible: but I
asked him not whence he was, neither told he me his name:
Man of God — A
prophet, or sacred person, sent with a message from God.
Terrible —
Or, venerable, awful, full of Majesty.
Verse 12
[12] And
Manoah said, Now let thy words come to pass. How shall we order the child, and
how shall we do unto him?
Let thy words —
Or, thy words shall come to pass: I firmly believe thy promises shall be
fulfilled.
How —
What rules shall we observe about his education?
Verse 13
[13] And
the angel of the LORD said unto Manoah, Of all that I said unto the woman let
her beware.
Let her —
Whilst the child is in her womb, and after the child is born let him observe
the same orders.
Verse 15
[15] And
Manoah said unto the angel of the LORD, I pray thee, let us detain thee, until
we shall have made ready a kid for thee.
Made ready —
Supposing him to be a man and a prophet, to whom he would in this manner
express his respect, as was usual to strangers.
Verse 16
[16] And
the angel of the LORD said unto Manoah, Though thou detain me, I will not eat of
thy bread: and if thou wilt offer a burnt offering, thou must offer it unto the
LORD. For Manoah knew not that he was an angel of the LORD.
Bread —
That is, meat, as bread is commonly taken in scripture.
To the Lord —
Not unto a man, as thou apprehendest me to be; but unto the Lord, as thou wilt
by and by perceive me to be.
Verse 17
[17] And
Manoah said unto the angel of the LORD, What is thy name, that when thy sayings
come to pass we may do thee honour?
Honour —
Either by making honourable mention of thee, or by shewing respect to thee, by
a present, which they usually gave to prophets.
Verse 18
[18] And
the angel of the LORD said unto him, Why askest thou thus after my name, seeing
it is secret
Secret —
Hidden from mortal men: or, wonderful, such as thou canst not comprehend: my
nature and essence, (which is often signified by name in scripture) is
incomprehensible. This shews, that this was the angel of the covenant, the Son
of God.
Verse 19
[19] So
Manoah took a kid with a meat offering, and offered it upon a rock unto the
LORD: and the angel did wondrously; and Manoah and his wife looked on.
Meal-offering —
Which were generally joined with the chief sacrifices.
A Rock —
The angel's presence and command being a sufficient warrant for the offering of
sacrifice by a person who was no priest, and in a place otherwise forbidden.
Verse 20
[20] For
it came to pass, when the flame went up toward heaven from off the altar, that
the angel of the LORD ascended in the flame of the altar. And Manoah and his
wife looked on it, and fell on their faces to the ground.
The altar —
That is, from that part of the rock which served instead of an altar, upon
which the sacrifice was laid.
Ascended — To
manifest his nature and essence to be spiritual.
Fell —
Partly in reverence to that glorious presence manifested in so wonderful a
manner: and partly, out of a religious horror and fear of death; for the
prevention thereof they fell down in way of supplication to God.
Verse 23
[23] But
his wife said unto him, If the LORD were pleased to kill us, he would not have
received a burnt offering and a meat offering at our hands, neither would he
have shewed us all these things, nor would as at this time have told us such
things as these.
Nor would, … —
This expression seems to have some emphasis in it, to enhance God's mercy to
them, as being afforded them in a time of such grievous calamity; and in a time
when the word of the lord was precious; and there was no open vision.
Verse 24
[24] And
the woman bare a son, and called his name Samson: and the child grew, and the
LORD blessed him.
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.
Verse 25
[25] And
the Spirit of the LORD began to move him at times in the camp of Dan between
Zorah and Eshtaol.
To move —
That is, to stir him up to heroical designs; to shew forth its power in the
frame of his mind, and in the strength of his body, discovered to his
neighbours in extraordinary actions; to encline his heart to great attempts for
the help and deliverance of God's people, to give some essays of it to his
brethren, and to seek all opportunities for it.
Of Dan — A
place so called, either from the expedition of the Danites, Judges 18:11,12, which though placed after this
history, was done before it: or from some other camp which the Danites had
formed there, to give some check to the incursions of the Philistines.
── John Wesley《Explanatory Notes on Judges》
13 Chapter 13
Verses 1-25
Manoah; and his wife.
The angelic appearances to Manoah and his wife
I. The unknown
visitor. Manoah’s wife was just the woman to be visited by an angel--bold,
energetic, large-hearted, believing. God’s gifts are regulated in their extent
by our capacity for receiving them. We should have diviner visitations if we
were fitted for them, or could appreciate them.
II. The fearful
inference. We never get into the presence of the supernatural, but we are ready
to say, “Let not God speak with us, or we die.” Whence comes this universal
dread of God? I have seen a cross with the image of the dead Christ; the cross
in the midst of nature’s fairest scenes, telling of sin, of suffering, of
death. So there is always with us, in the midst of life’s engagements and joys,
the shadow or the memory of some sin or sorrow. When God comes to a man, and
separates him from other men the man feels, and confesses the sinfulness of his
sin, and at first thinks he shall surely die. When God comes to us in His
dispensations, when by a touch He causes our flesh to wither, when He removes
friends, or strips us of property, we are filled with fear. It is only the
sight of God in Christ “reconciling the world unto Himself,” the revelation of
God in sacrifice, that can calm our minds and quiet our fears.
III. The conclusive
argument. It is the woman’s: with her finer perceptions and keener senses, she
sees the truth as by intuition--she does not arrive at the conclusion by the
processes of an argument, she is guided by her emotional nature. There are some
minds that possess the gift of seeing into the meaning of things, and instantly
arriving at definite conclusions. We do not know how to construct an argument
in reference to the Divine procedure; we are not sufficiently impressed by the
past to infer the future; we need spiritual perceptions to see the real truth
of spiritual things, and the intuitions of the heart may be left to help the
judgment in its interpretations. If God has been at such pains to save us, then
surely we shall not be left to perish. If there is a sacrifice for sin, then,
sinners as we are, we may be saved through faith in Him “whom God hath set
forth to be a propitiation.” We are not left without Divine manifestations.
Christ has come, and has gone up again to heaven. Are we left without any
manifestations of God? There are spiritual revelations for spiritual men. God
does come to true and loving hearts. Love will always come to commune with
love. (H. J. Bevis.)
Manoah and his wife: the representatives of two great prevalent
moral states of mind in relation to God
I. A gloomy dread.
This dread of God, which is all but universal--
1. Is an abnormal state of the soul. Antecedently it is impossible to
believe that the God of infinite goodness would create beings to dread Him, and
the revelations of His love and loveliness in nature prove that they are made
to admire and adore Him. Whence came this dread, then? It springs from a sense
of guilt.
2. Explains atheism. A desire to ignore and forget and destroy if
possible the being we dread is natural. Because men dread God they do not like
to retain Him in their thoughts.
3. Is the source of all blasphemous theologies. The being we dread,
by the law of mind, we invest with the attributes of a monster. Much of our
popular theology presents a God before whom the human heart cowers with horror
and recoils with alarm.
4. Keeps the soul away from Him. We shrink from the object we dread,
we turn our backs from such an one and hasten from his very shadow.
5. Reveals the necessity of Christ’s mission. With this dread in the
human soul virtue and happiness are impossible. But how can it be removed? Only
by such an appearance of God to the soul as we have in the all-loving
tenderness of Christ. In Him God comes to man and says, “It is I, be not
afraid.”
II. A cheering
hope. The woman’s hope was based upon an interpretation of God’s dealing with
them, and this indeed is a certain ground of hope. How has God dealt with us?
“If the Lord were pleased to kill us”--
1. Would He have in our natures endowed us with such powers for
enjoyment, and placed us in a world so full of blessedness and beauty?
2. Would He have continued our existence so long in such a world,
notwithstanding all our transgressions?
3. Would He have sent His only begotten Son into the world to effect
our salvation?
4. Would He have given us the gospel, the ministry, and all the
morally restorative influences at work within us? (Homilist.)
God and His people
I. We may learn
the loving forethought of God for His people. He never wounds them without at
the same time making provision for their healing. Their emancipation may be
only partial in the present; but it is certain in the future to be gloriously
complete. The agents for bringing it about are in the counsels and resources of
the Most High.
II. Parents may
learn the right method of training their children for future service in the
Church and the world (Judges 13:8). God’s teaching is necessary
for the great and difficult work; and God’s teaching should be asked for and
followed.
III. We may learn
that eminent service for God is allied to eminent consecration to God. We must
become Nazarites in the spiritual sense; and the measure of our usefulness will
depend on the measure of our consecration.
IV. We may learn
the duty of hopefulness in the midst of all darkness and perplexity (Judges 13:23). The bright hopefulness of
Manoah’s wife rested on a solid foundation. But as believers in Christ we have
even better grounds for looking with bright hopefulness in reference to every
threatening visitation of Divine Providence. God has given to us richer tokens
of His love (Romans 8:32). (Thomas Kirk.)
How shall we order the
child.
Education of children
The proper idea of educating children is to fit them for the
duties of life, and the realities of a fast-coming eternity. To do this they
must be trained.
1. Training combines both instruction and government. Its field is both
the mind and the body. To train a child requires patience, faith, courage,
perseverance, and Divine assistance.
2. To bring up a child in “the nurture and admonition of the Lord,”
instruction and example are essential. It is the nature of a child to imitate
what is around it. Influences educate the child long before it is large enough
to be sent from home to school. Let the home be for amusement, pleasure,
knowledge, and religion as attractive as possible.
3. In the bringing up of children prayer, deep, earnest, believing
prayer is essential. After all our solicitude and painstaking, and watching,
and heart-bleeding, we have to trust them to God. (W. A. Scott, D. D.)
Money bequeathed by parents to their children
It comes out incidentally, but not the less certainly, in the
teaching of the Lord, that parents are in some matters naturally capable of
making the best choice for their offspring (Luke 11:13). Although they are evil,
there are some things in which they can act aright. If the question relate to
the kind of food that should be given to his child--whether a piece of bread or
a stone, whether a fish or a serpent--the man is capable of judging. When a
parent looks forward and attempts to provide for the future of his child, he is
more at a loss than in the matter of choosing what food should be given to a
hungry infant. It is when a man is called to do for his offspring what the
lower creatures cannot do, that he most signally fails. He is insufficient for
these things. Of the many influences which bear on the child’s wellbeing, and
which the parent may in some measure control, I select only one. I limit the
question to one object, and read it, How shall we order the child in regard to
money? The estimate, the acquisition, the possession, the use, the loss of
money, have a very material influence on the character, and station, and
happiness of our children, in youth and onward to age. In these, as in other
matters, parents have much in their power. By their method of ordering the
child in these things, they may do much good or much evil.
I. In respect of
money, how shall we order the child--the little child? How can you lecture an
infant either on the proper value of money, or on the preposterous value that
is often foolishly attached to it? Everything in its own place and time.
Impress thereon a bias against the danger. Begin early to influence the infant
mind. Show the child early the use of money--its use in obtaining necessaries, and
in promoting works of benevolence. Train the child in the right direction as to
the estimate of money, as to its use, and as to the objects on which it should
be expended. In after life he will have much to do with it--teach him betimes
to handle it aright. The infant is the germ of the man. The infant’s habits,
and likings, and actings, are the rivulet, already settling its direction,
which will soon swell into the strong stream of life.
II. In respect of
money, how shall we order the youth as to the choice and opening up of his path
in life? The wary seaman will give an undefined sunken rock a good offing. He
will take care to err on the safe side. The general rule is, “Seek first the
kingdom of God and His righteousness, and all these things shall be added.” If
this law were faithfully carried into practice, we would be safe. Deal honestly
with yourselves when the prospect of an advantageous settlement appears. Judge
righteous judgment, first as to the facts of the case, whether the money
interest and the soul’s interest be in opposition. Then, secondly, if so, judge
which of the two should be allowed to go to the wall. Does the soul’s safety
overrule the prospect of wealth? or does the prospect of wealth silence your
anxieties about the soul’s safety? I do not ask any parent to bind his son to a
poor trade, if a more profitable one is within his reach; but I demand of every
parent, as he owes allegiance to the King of kings, that he have and manifest a
supreme concern for the spiritual life of his children, and that, under the
guidance of this ruling passion, he frame his plans and make his arrangements
for their outset in the world. Under the head of provision made for an outset
in life, the subject of matrimonial alliance deserves special notice. To marry
for the sake of money is a degradation of the human being, and a prostitution
of the good ordinance of God. It is fraught with danger to present peace and
future salvation.
III. How shall we
order the child in respect to the acquisition and accumulation of money to be
bequeathed as his portion? Beware of tacitly, acting on the supposition that
the more money you leave to them, the more good you will do to them. We cannot
specify a sum, and say it is lawful for a Christian parent to bequeath so much
to his child, but unlawful to exceed it. But it does not follow from this that
a Christian is at liberty to scrape together as much money as he can during his
life, and simply bequeath it to his children when he comes to die. Although no
specific rule can be laid down, some useful suggestions may be given. A man of
wealth should consider well before he leaves a large fortune to his son. It may
in some cases be safely done; but it is not to be done as a thing of course.
You would not spread a press of sail on a ship unless you had previously
satisfied yourself that it had been rendered steady by a sufficient weight of
ballast. So should parents consider the character and capacity of their
children, and not be instrumental in causing their shipwreck by giving them
more than they can manage. And as to the cruelty of leaving large fortunes to
unprotected orphan girls, it is difficult to speak of it with coolness. It is
like spreading rank carrion round the defenceless lamb, to attract the vultures
to their prey. The example of a judicious but generous expenditure of money by
a parent is a more precious legacy to his child than all the accumulations that
parsimony and pride could bequeath. Finally, a good rule for Christian parents
is to let prayer and pains always go together. In so far as he labours to
provide for the education and the comfort of his children, especially those who
are not likely to be able to gain their own livelihood, a father is at liberty
to ask God’s blessing on his efforts. But when one has already amassed many
thousands, and is striving to amass more and more, to be left as a portion to
his children, he would do well to add prayer to his pains. Let us remember that
we and our children are under law to Christ, and on our way to the judgment.
Let us act under the power of a world to come. Regarding money, like other
talents, the command of the Lord is, not acquire and bequeath, but occupy. To
use his money out well during his own life, is at once the best service to God
which a parent can get of money, and the most valuable legacy which he can
transmit to his child. (W. Arnot.)
Manoah knew not that he
was an angel.--
Unrecognised angels
Ah! how few of us think that the heavens and the earth, the
beneficent ministry of the sun, the glory of the moon, the splendour of the
stars, the joy of the summer, the storms of the winter, are all angels of the
Lord, bringing to us some revelation of Him, some glad tidings of His love for
us. How few of us listen when He speaks to us through the common blessings that
we receive every day, through our years of health, through all the joys and
sunny hopes of youth, through the strength of manhood, the bliss of love or the
good gifts of wife or children! How few of us, when sorrow enters our dwelling,
or when sickness comes, realise that an angel of the Lord has come to us--a
messenger from God with something on his lips which God wishes us to listen to
and profit by! Ah, no. Most of us, if not all of us, are in such circumstances
like Manoah, I fear. We do not know that it is an angel of the Lord. Their
message is not listened to, and we are none the better, none the wiser for our
angel visitants. It is, perhaps, however, not quite the same with us, when the
messenger comes in the form of a sorrow, a disappointment, some heavy loss or
cross, or some sad bereavement. We may say that they readily regard it as an
angel of the Lord, but not as an angel of love. They look upon it rather as a
messenger of anger, sent to avenge or punish. They ask themselves, “Why, what
evil have I done that this should have been laid upon me?” But suffering is not
sent in anger, but in mercy. It is often at least sent, not to destroy, but to
correct, to awake, perhaps, some Divine energy in our souls. God knows all our
shortcomings and all the dangers that threaten us. He knows where our faith is
weak, where our love is languishing, or where we may be misplacing it. Is He
unkind to us if, in these circumstances, He employs some sufficient means of
showing us our mistake--showing us that we have been over-estimating the
strength of our faith, the quality of our love, or the measure of our patience?
He comes to point out to us a fault that we might correct it--a fault that if
we remain unconscious of it will work for us the most disastrous consequences.
Could a greater service, then, be done us--a greater or kinder? (Wm. Ewen,
B. D.)
We shall surely die,
because we have seen God.--
The spirit world
I. The earthly
life of man is in close proximity to the spirit world.
1. Locally proximate.
2. Relationally proximate.
3. Sympathetically proximate.
II. From this
spirit world men sometimes receive personal communications.
III. The same
communications affect different people in different ways. (Homilist.)
Fears removed
I. What peculiar
impressions Divine manifestations make upon the mnd. He impresses us with a
sense of our danger, that we may flee for refuge; with a sense of our
pollution, that we may wash in the fountain which He has provided.
II. The difference
there is in the knowledge and experience of the Lord’s people. What opposite
conclusions do Manoah and his wife draw from the same event! He infers wrath;
she, mercy. The former looks for destruction; the latter for salvation. Thus,
there are degrees in grace. There is hope, and the full assurance of hope. Some
have little faith; others are “strong in faith,” “rich in faith.” And this
difference is not always to be judged of by the order of nature, or external
advantages. We find here the weaker vessel the stronger believer.
III. The profit that
is to be derived from a pious companion. Man is formed for society, and
religion indulges and sanctifies the social principle. And if a man be
concerned for his spiritual welfare, he will be glad to meet with those who are
travelling the same road, and are partakers of the same hopes and fears: he
will be thankful to have one near him who will watch over him, and admonish
him; who by seasonable counsel will fix him when wavering, embolden him when
timid, and comfort him when cast down. And it is to be observed, that in
spiritual distress we are often suspicious of our own reasonings and
conclusions: we know the deceitfulness of our own hearts, and are afraid lest
while they encourage they should ensnare. We can depend with more confidence
upon the declarations of our fellow Christians.
IV. How much there
is in the Lord’s dealings with His people to encourage them at all times, if
they have skill enough to discern it. How well did this woman reason! How
naturally, yet how forcibly! “Nay--let us not turn that against us, which is
really for us. Surely the tokens of His favour are not the pledges of His
wrath.” Her conclusion is drawn from two things. First, the acceptance of their
sacrifice. It is not His manner to accept the offering, and reject the person.
Secondly, the secrets with which He had favoured them. This regards the birth
of their son, his education, his deliverance of their country--if the
accomplishment of this be certain, our destruction is impossible. Let us leave
Manoah and his wife, and think of ourselves. It is a dreadful thing for God to
kill us. What is the loss of property, of health, or even of life, to the loss
of the soul? Hence it becomes unspeakably important to know how He means to
deal with us. And there are satisfactory evidences that He is not our enemy,
but our friend, and concerned for our welfare. Surely, He does not excite
expectations to disappoint us; or desires, to torment us. Surely, He does not
produce a new taste, a new appetite, without meaning to indulge, to relieve it.
What He begins, He is able to finish; and when He begins, He designs to finish.
(W. Jay.)
Manoah and his wife
I. observe the
husband as representing human nature troubled with a sense of guilt. You say
you walk about among God’s works, and wonder at their magnificence and
beauty--why should you be afraid of Him? Why should a child be afraid of his
father? Ah! why, indeed? Yet I believe you are afraid of God, and I would have
you acknowledge it. God’s works are indeed very beautiful. He did paint those
flowers which you admire, and clothe those fruit trees with their spring
blossoms. But it is God, not as the painter of flowers, nor the giver of
fruits, but as the avenger of sin, with whom you have to do. There is one place
where you do expect you will meet with God, one place certainly. How dreadful
is that place! You turn away from it. At all costs you would avoid it: I refer
to the place of death. You will meet God there; and you feel the presentiment
in the terrible thoughts of your heart.
II. The woman
representing human nature when cheered with a sign of mercy. She correctly
interpreted the signs of God’s propitiation, and received the consolatory
assurance of deliverance from death. Comforted herself, she could comfort her
husband with the assurances of mercy, and refer him for satisfaction and a good
hope to the auspicious sign of reconciliation. Yet her signs of peace were not
like yours, and her words but a poor interpretation of the gospel of your
reconciliation. An angel in the flame ascending to heaven!--You see Christ in
your own nature ascending to His Father. A kid for a burnt-offering!--You have
a brother giving himself for you, a sacrifice and an offering of a
sweet-smelling savour to God. Manoah chose the kid from his own flock. God
found, not a lamb of His own fold, but the Son of His own bosom, and freely
gave Him up for us all. With every qualification this sacrifice was endowed--“a
Lamb without spot or blemish”--“the Lamb of God that taketh away the sin of the
world.” (R. Halley, D. D.)
Manoah’s wife and her excellent argument
1. Oftentimes we pray for blessings which will make us tremble when
we receive them. Often the blessing which we used so eagerly to implore is the
occasion of the suffering which we deplore.
2. Very frequently deep prostration of spirit is the forerunner of
some remarkable blessing. Take it as a general rule that dull skies foretell a
shower of mercy. Expect sweet favour when you experience sharp affliction.
Blessed be God for rough winds. They have blown home many a barque which else
had sailed to destruction. Blessed be our Master for the fire: it has burnt
away the dross. Blessed be our Master for the file: it has taken off the rust.
3. Great faith is in many instances subject to fits. Do not judge a
man by any solitary word or act, for if you do you will surely mistake him.
Trembling Manoah was so outspoken, honest, and sincere that he expressed his
feelings, which a more politic person might have concealed.
4. It is a great mercy to have a Christian companion to go to for counsel
and comfort whenever your soul is depressed. Manoah had married a capital wife.
She was the better one of the two in sound judgment. She had three strings to
her bow, good woman. One was--The Lord does not mean to kill us, because He has
accepted our sacrifices. The second was--He does not mean to kill us, or else
He would not have shown us all these things. And the third was--He will not
kill us, or else He would not, as at this time, have told us such things as
these. So the three strings to her bow were accepted sacrifices, gracious
revelations, and precious promises. Let us dwell upon each of them.
I. Accepted
sacrifices. This being interpreted into the gospel is just this--Have we not
seen the Lord Jesus Christ fastened to the Cross? Because the fire of Jehovah’s
wrath has spent itself on Him we shall not die. He has died instead of us. But,
if you notice, in the case of Manoah, they had offered a burnt-sacrifice and a
meat-offering too. Well, now, in addition to the great sacrifice of Christ, which
is our trust, we have offered other sacrifices to God, and in consequence of
His acceptance of such sacrifices we cannot imagine that He intends to destroy
us. First, let me conduct your thoughts back to the offering of prayer which
you have presented. I will speak for myself. I am as sure that my requests have
been heard as ever Manoah could have been sure that his sacrifice was consumed
upon the rock. May I not infer from this that the Lord does not mean to destroy
me? Again, you brought to Him, years ago, not only your prayers but yourself.
You gave yourself over to Christ, “Lord, I am not my own, but I am bought with
a price.” You have at this very moment a lively recollection of the sweet sense
of acceptance you had at that time. Now, would the Lord have accepted the
offering of yourself to Him if He meant to destroy you? That cannot be. Some of
us can recollect how, growing out of this last sacrifice, there have been
others. The Lord has accepted our offerings at other times, too, for our works,
faith, and labours of love have been owned of His Spirit. “Therefore He does
not mean to kill us.” “Who said He did?” says somebody. Well, the devil has
said that numbers of times. He is a liar from the beginning, and he does not
improve a bit. Reply to him, if he is worth replying to at all, in the language
of our text.
II. Gracious
revelations.
1. First, the Lord has shown you--your sin. A deep sense of sin will
not save you, but it is a pledge that there is something begun in your soul
which may lead to salvation; for that deep sense of sin does as good as say,
“The Lord is laying bare the disease that He may cure it. He is letting you see
the foulness of that underground cellar of your corruption, because He means to
cleanse it for you.”
2. But He has shown us more than this, for He has made us see the
hollowness and emptiness of the world. Do you think that, if the Lord had meant
to kill us, He would have taught us this? Why, no; He would have said, “Let
them alone, they are given unto idols. They are only going to have one world in
which they can rejoice; let them enjoy it.”
3. But He has taught us something better than this--namely, the
preciousness of Christ. Unless we are awfully deceived we have known what it is
to lose the burden of our sin at the foot of the Cross. We have known what it
is to see the suitability and all-sufficiency of the merit of our dear
Redeemer, and we have rejoiced in Him with joy unspeakable and full of glory.
If He had meant to destroy us He would not have shown us Christ.
4. Sometimes also we have strong desires after God! What pinings
after communion with Him have we felt! What longings to be delivered from sin!
Now these longings, cravings, do you think the Lord would have put them into
our hearts if He had meant to destroy us?
III. Many precious
promises. “Nor would He have told us such things as these.” “If the Lord had
meant to kill us He would not have made us such a promise as this.” (C. H.
Spurgeon.)
The spectacle of life and the opposite conclusions drawn from it
We, too, draw just such opposite conclusions from the same
admitted phenomena. The facts of life are the same. We admit into the great
problem of existence the presence of the powers of this life and of the life to
come. There is the world of regret and sorrow, and the world of cheerfulness
and hope; there is the secret of the angel’s name, and there is religion, with
its rocky altar of sacrifice; there is the fire of man’s communion with God
ascending to heaven, and there is an admitted power in our lives “doing wondrously.”
And yet, as in this grouping of the forces and interests of life around
Manoah’s altar, men draw diametrically opposite conclusions. Let us look at
three of the common facts of life concerning which we may draw right or wrong
conclusions, according as we look at them through desperation or through
hopefulness.
I. Take, first,
the thought of character. This includes the entire world of conduct and
action--the question of law and authority, the right or wrong quality of a
man’s motives and his deeds. How are we to regard all this? Is there such a
thing as absolute right and truth? Would it exist anywhere if man did not
exist? Is it from a God, a Being whose lines have gone out into all the world?
Is this power which makes for righteousness, as Matthew Arnold calls it, a
motion, an impulse from a seat and source of law, or is it only like some wild,
driving gale whose conflicting winds have no definite whence and are seeking no
final whither? The Manoah type of mind declares, here are glimpses of some
power “working wondrously” in the midst of life; but we can make nothing out of
them. We have seen strange sights in the history of humanity and in the
experience of our own souls; but we can see nothing but despair and death
before us. The other, the religious type of mind, pleads with the wiser wife
and mother, would we have all these visions and intimations if there was not a
reason for them? Would the Lord have received our offerings, and have told us
all these things if He were only pleased to kill us?
II. Look at the
fact of life, with all its laws, physical, mental, and social. Look at this
wondrous organism of ours, with its complex and far-reaching functions. We move
through the world as the planets whirl on through space, each soul being a
world of its own, with its own laws, and tendencies, and orbit. Is it
any wonder that philosophers are forever investigating its meaning and giving
us new views of the relationship between the working principle in life and the
working principle in death? One side declares we have seen all these wonders,
therefore we, too, must die; life is only the bubbling up of a few moments’
consciousness, like the evanescent spray in the leap of Niagara’s plunge, and
then all is deep and quiet again. The other class says, No; this existence is
not a mere guess; there is law, and Providence, and love in it; if the Lord
were pleased to kill us He would not have told us such things as these.
III. There is the
question of the future. It is very strange to think how theological theories
and opinions go in sets and groups. It is impossible to have them separated or
to hold them singly. One view leads on to another and draws it after it by a
logical necessity. If you deny a personal immortality, you will find that
locked up with this negation is your disbelief in a God; or, if you deny a God,
you will find that immortality goes with this fundamental denial. Grant the
premises of hope or of despair, and the conclusions will haunt you just as your
shadow plays round your hurrying form under the successive street lights of a
city in the darkness of night. At one moment it follows, at another it precedes
your step, but it is always about you, because a shadow, after all, is only the
deprivation of light due to a body. And so, with reference to the future, there
is no standing-ground between the creed of despair and the creed of hope;
between a blind force working in the smoke of our best sacrifices, and a
messenger from God working wondrously, as the flame of our truest love ascends
and is accepted. And thus we should value the revelation Christ has made, when
once we feel from what that Saviour rescues us! (W. W. Newton.)
Cheer for the faint-hearted
Faith is not only the door by which we enter into the way
of salvation, as it is written “He hath opened the door of faith unto the
gentiles “; but it likewise describes the entire path of Christian pilgrimage,
“that we also walk in the steps of that faith.” “The just shall live by faith.”
Happy is that man who, steadfast, upright, cheerful, goes from strength to
strength, believing his God! Trusting in his God, he knows no care; resting in
his God, he knows no impossibility.
1. But, it seems from our text, that the strongest faith has its
seasons of wavering. Most of those eminent saints, who are mentioned in
Scripture as exhibiting faith in its greatness, appear to have sometimes showed
the white flag of unbelief. Good Lord! of what small account are the best of
men apart from Thee! How high they go when Thou liftest them up! How low
they fall if Thou withdraw Thine hand!
2. Some of these greatest aberrations of faith have occurred just
after the brightest seasons of enjoyment. Some of us have learned to be afraid
of joy. Sadness is often the herald of satisfaction; but bliss is ofttimes the
harbinger of pain.
3. It is a very happy thing if, when one believer’s down, there is
another near to lift him up. In this case Manoah found in his wife a help-meet.
If wife and husband had both been down at one time, they might have been long
in getting up. But seeing that when he fell she was there strong in faith to
give him a helping hand, it was but a slight fall, and they went on their way
rejoicing. If thou art strong, help thy weak brother. If thou seest any bowed
down, take them on thy shoulders, help to carry them.
4. The text suggests certain consolations which ought to be laid hold
of by believers in Christ in their time of sore trouble. You are chastened
every morning, and you are troubled all day long, and Satan whispered to you
last Saturday night, when you were putting up the shutters as tired as you
could be, “It is no use going to the house of God to-morrow. There is nothing
there for you. God has forsaken you, and your enemies are persecuting you on
every side.” Well, now, it would be a very curious thing if it were true; but
it is not true, for the reasons which Manoah’s wife gave. Recollect, first, the
Lord has in your case accepted a burnt-offering and a meat-offering at your
hand. Would He have accepted your faith and saved you in Christ, if He had
meant to destroy you? What! can you trust Him with your soul, and not trust Him
with your shop? Can you leave eternity with Him, and not leave time? What!
trust the immortal spirit, and not this poor decaying, mouldering, flesh and
blood? Man, shame on thee! But, you say, He will forsake you in this trouble.
Remember what things He has shown to you. Why, what has your past life been?
Has not it been a wonder? You have been in as bad a plight as you are in
to-night scores of times, and you have got out of it. Besides this, Manoah’s
wife gave a third reason, “Nor would He at this time have told us such things
as these.” She meant that He would not have given them such prophecies of the
future as He had done, if He meant to kill them. It stood to reason, she seemed
to say, “If I am to bear a son, we are not going to die.” And so, remember, God
has made one or two promises which are true, and if they be true, it stands to
reason He won’t leave you. Let us have one of them. “No good thing will I
withhold from them that walk uprightly.” But suppose, next, that you are in
some spiritual trouble. “Oh,” say you, “this is worse than temporal trial,” and
indeed it is. Touch a man in his house, and he can bear it: but touch him in
his soul, and in his faith, and then it is hard to lay hold on God, and trust
Him still. The enemy had thrust sore at Manoah to vex him and make him fret.
There may be some here whose spiritual enemy has set upon them dreadfully of
late, and he has been howling in your ears, “It’s all over with you; you are
cast off, God has rejected you.” I tell thee, soul, if the Lord had ever meant
to destroy thee, He would never have permitted thee to know a precious Christ,
or to put thy trust in Him. Besides, fallen though you now are, through sore and
travail, yet was there not a time when you saw the beauty of God in His temple?
To conclude the argument of Manoah’s wife, what promises God has made even to
you! What has He said of His people? “I will surely bring them in.” “I give
unto My sheep eternal life, and they shall never perish, neither shall any
pluck them out of My hand.” And what does Christ say again?--“Father, I will
that they also whom Thou hast given Me be with Me where I am.” (C. H.
Spurgeon.)
Manoah’s wife
Here is the head of the house in gloom. Is he not always more or
less in gloom, this same head of the house all the world over? Who ever knew a
head of the house that was not more or less low-spirited, worried by a hundred
anxieties, tormented by sudden fear? Perhaps naturally so: after all he is the
head of the house; and probably the lightning conductor, being higher than any
other part of the building, may have experience of thunder-storms and lightning
discharges that lower parts of the structure know nothing about. Here we have a
wife comforting her husband. Like a true woman, she let Manoah have his groan
out. There is a beautiful cunning in love. It lets the groan get right out, and
then it offers its gentle consolation. If we had heard Manoah alone, we should
have said, A terrible thunder-storm has burst upon this house, and God has come
down upon it with awful vengeance; and not until we heard his wife’s statement
of the case should we have any clear idea of the reality of the circumstances.
The husband does not know all the case. Perhaps the wife would read the case a
little too hopefully. You must hear both the statements, put them both
together, and draw your con clusions from the twofold statement. People are the
complement of each other. Woe to that man who thinks he combines all
populations and all personalities in himself. Here we have a husband and wife
talking over a difficult case. Is not that a rare thing in these days of rush
and tumult and noise, when a man never sees his little children, his very
little ones, except in bed? He leaves home so early in the morning, and gets back so late at
night, that he never sees his little ones but in slumber. Is it not now a rare
thing for a husband and wife to sit down and talk a difficulty over in all its
bearings? If we lived in more domestic confidence our houses would be homes,
our homes would be churches, and those churches would be in the very vicinity
of heaven. Let us now look at the incident as showing some methods of reading
Divine Providence. There we have the timid and distrustful method. Manoah looks
at the case, reads it, spells where he cannot read plainly, and then, looking
up from his book, he says to his wife, “There is bad news for you; God is about
to destroy us.” It is possible so to read God’s ways among men as to bring upon
ourselves great distress. Is a man, therefore, to exclaim, “This is a
punishment sent from heaven for some inscrutable reason, and I must endure it
as well as I can; I shall never see the sky when not a cloud bedims its dome”?
No, you are to struggle against this, you are to believe other people; that is
to say, you are to live in other people’s lives, to get out of other people the
piece that is wanting in your life. This is the inductive and hopeful method of
reading Divine Providence. I think that Manoah’s wife was in very deed learned
in what we called the inductive method of reasoning, for she stated her case
with wonderful simplicity and clearness. “If the Lord were pleased to kill us,
He would not have received a burnt-offering and a meat-offering at our hands,”
etc. That is logic! That is the inductive method!--the method, namely, of
putting things together and drawing a conclusion from the aggregate. Thank God
if you have a wife who can talk like that. Manoah’s wife was of a hopeful turn
of mind. She had the eye which sees flecks of blue in the darkest skies. She
had the ear which hears the softest goings of the Eternal. She was an
interpreter of the Divine thought. Oh, to have such an interpreter in every
house, to have such an interpreter in every pulpit in England, to have such a
companion on the highway of venture and enterprise! This is the eye that sees
further than the dull eye of criticism can ever see, that sees God’s heart,
that reads meanings that seem to be written afar. Have we this method of
reading Divine Providence? I call it the appreciative and thankful method. Put
together your mercies, look at them as a whole and say, Can this mean death, or
does it mean life? and I know what the glad answer will be. There are some sources
of consolation amid the distractions and mysteries of the present world. Every
life has some blessings. Men eagerly count up their misfortunes and trials, but
how few remember their mercies! Every life has some blessing, and we must find
what that blessing or those blessings are. We must put them together, and
reason from the goodness towards the glory of God. Amid these blessings
religious privileges are sure signs of the Divine favour. We have religious
privileges: we can go into the sanctuary; we can take counsel toether; we can
kneel side by side in prayer; we can go to the very best sources for religious
instruction and religious comfort. Does God mean to kill when He has given us
such proofs of favour as these? Let us learn from this family scene that great
joys often succeed great fears. Manoah said, The Lord intends to kill us: his
wife said, Not so, or He
would not have received a burnt-offering at our hands. And behold Samson was
born, a judge of Israel, an avenger of mighty wrongs. Is it ever so dark as
just before the dawn? Are you not witnesses that a great darkness always
precedes a great light--that some peculiar misery comes to prepare the way for
some unusual joy? Let us read the goodness of God in others. Many a time I have
been recovered from practical atheism by reading other people’s experience.
When things seem to have been going wrong with myself, I have looked over into
my neighbour’s garden and seen his flowers, and my heart has been cheered by
the vision. Oh, woman, talk of your mission! Here is your mission described and
exemplified in the case of the wife of Manoah. Here is your field of operation.
Cheer those who are dispirited; read the Word of God in its spirit to those who
can only read its cold, meagre letter, and the strongest of us will bless you
for your gentle ministry. Who was it in the days of Scottish persecution? Was
it not Helen Stirk--a braver Helen than the fiend Macgregor--who said to her
husband as they were carried forth both to be executed, “Husband, rejoice, for
we have lived together many joyful days; but this day wherein we die together
ought to be most joyful to us both, because we must have joy forever; therefore
I will not bid you good-night, for we shall suddenly meet within the kingdom of
heaven“? Who was it when Whitefield was mobbed and threatened, and when even he
was about to give way--who was it but his wife who took hold of his robe and
said, “George, play the man for your God”? Oh, woman, talk of your rights, and
your sphere, and your having nothing to do! Have a sphere of labour at home, go
into sick chambers and speak as only a woman can speak. Counsel your sons as if
you were not dictating to them. Read Providence to your husband in an
incidental manner, as if you were not reproaching him for his dulness, but
simply hinting that you had seen unexpected light. Women have always said the
finest things that have ever been said in the Bible. (J. Parker, D. D.)
Past tokens of Divine favour an encouragement against fears
I. What are those
tokens of favour which have been shown every true believer?
1. Is it no token of God’s favour that you have been kept alive to
your calling? that you were not suffered to drop into hell before you had any
knowledge of the way to heaven?
2. It is a token of distinguishing favour that thou hast not received
the gospel of “the grace of God in vain” (2 Corinthians 6:1). The gospel has
been welcomed not only to thy house, but to thine heart.
3. It is a token of distinguishing favour that thou hast at any time
seen the truth of thy own grace. As thy God hath His hiding times, so there are
also times of finding (Psalms 32:6). Many a prayer begun in
distress has ended in delight. Thy God has raised thee out of thy depths, and
set thee on thy high places.
4. It is a token of distinguishing, favour that thou hast been kept
from falling by temptations, or that thou hast been recovered when fallen.
Afflictions have purged thy dross, and brightened thy gold. Unruly thoughts
have been often quieted by Divine consolations.
5. It is a token of distinguishing favour that thou hast been kept
close to the appointed ways and means of comfort, under all thy complaints for
want of comfort. To be out of the way of duty is to be out of the way of
comfort. It is a mark of distinguishing mercy to be kept in the way of comfort.
II. What are those
things which God is even now showing the Christian under all his darkness and
fears?
1. Believers see a loveliness in Christ’s person, when they cannot
discern interest in His love.
2. Believers have strong desires after the truth of grace when they
most complain under the want of it. Sorrow and godly mourning flow from love,
as well as joy and praise.
3. When believers cannot find sin mortified, it is their desire and
prayer that it may be rooted out. It is more on account of indwelling sin, than
any worldly affliction and sorrow, that you hear the Christian crying with David
(Psalms 55:6). It is by flight doves
secure themselves, not by fright. A believer’s aim is levelled at the root of
sin.
4. Weak as his hope is, a believer dare not cast it away in its
darkest seasons. It is the language of his heart, “Yea, though He slay me, yet
I will trust in Him.” If he cannot go to the throne as sanctified in Christ and
called, he will fall down at the footstool as a perishing sinner.
III. Why such who
have been, and are, blessed with such tokens of god’s favour shall never die
under his wrath.
1. This would argue God to be wavering and imperfect like ourselves.
The great God may alter His way, but He never changes His heart.
2. Were God to accept thy offering, and destroy thy person, what
becomes of His faithfulness to Christ the Mediator? Christ purchased, and He
intercedes for the weakest grace.
3. Should God kill us, after such grace shown us, one in whom the
Spirit inhabits would be lost.
4. God would lose the triumphs of His own grace: “Grace reigns
through righteousness unto eternal life.” Grace in us is a creature, but it is
kept alive by the grace in God’s heart, which is infinite and everlasting.
Use 1. See what use
you are to make of past experiences. Carry them about with you by faith, that
you may turn to them in time of need.
Use 2. Be humbled for
the weakness of faith, in so great a multitude of experiences.
Use 3. Labour to
encourage sinners by your taste and experiences of mercy. You were not rejected
in your suit for mercy; why then should they doubt in their desires for the
same blessing? “With the Lord there is plenteous redemption.”
Use 4. Bless God for
Christ, all your offerings go up with acceptance on this altar (Hebrews 13:15). (John Jamieson, M. A.)
Some lessons of catastrophes
It seems inevitable that some persons will continue to
regard all disastrous occurrences as marks of God’s displeasure with His human
creatures. The pietist reads of a terrible fire in some city particularly noted
for the irreligion of its masses of people, and he believes it to be the
judgment of God upon the sinful ones. Morbid Christians too are ever disposed
to regard the mischances of their own temporal experience as the punishment God
is laying upon them for their sins; and sometimes they are fain to cry out, as
in indignation, “What have I done so wickedly as to deserve such retribution as
this?” Our Lord neither suffers us thus to assign His judgments to particular
instances of offending, nor yet to assume that we ourselves do not deserve
quite as much as we ever hear of others bearing (Luke 13:1-5).
I. It is true that
the most of appalling disasters fall impartially upon the God-fearing and
impious alike.
II. Men who dwell
much upon the disasters which assail in so many directions our social life grow
superstitious about them. Every supernatural manifestation, or what seems to be
supernatural, inspires fear. No doubt this is because of the consciousness of
sin in our lives.
III. God has willed
to be a fear-inspiring God to his sinful creatures because there is no better
way than this whereby to impress upon them His supremacy, the absolute
authority and right which He has over them. We do not like to think of our
humanity as degraded, yet all sound philosophy insists upon this. Then God interferes with His
awe-inspiring visitations, compelling us to remember that there is a greater
existence outside the realm of familiar nature, and a Ruler of the universe
whom one cannot disobey with impunity.
IV. Notwithstanding
this truth, There are questions which arise, which must arise, in men’s minds
concerning the tremendous disasters so often experienced in life. Granting that
no one is free from sin, that no one deserves favour or blessing at God’s
hands, nevertheless there are many who are loyal at heart and are striving to
be good disciples of the gentle Christ. Why does He, who is so good, allow
these to be subjected to such terrifying possibilities as Nature’s catastrophes
so frequently suggest?
1. It may be that He displays His mighty judgments, menacing to the
faithful as well as to the irreligious, in order to keep us ever mindful of our
unpreparedness for His coming to call us to account. Who is there that is ready
at this moment to die?
2. There is nothing which is so well calculated to make us realise
the evanescent character of the circumstances which now surround us, as the
irresistible breaking in upon the harmony of these circumstances by startling
catastrophes and terror-inspiring disasters. Such things awe wise-hearted men,
and set them to thinking; and when they think seriously they are sure the
invisible and eternal things are more worthy to be considered than the visible
and transitory things.
V. At this point
the question suggests itself, Why in declaring his supernatural rule over our
affairs by means of tremendous disturbances of our ordinary course of life does
God cause the innocent to suffer with the guilty, or rather, in view of what I
have just said, those who are trying to do His will and to use profitably the
lessons He would teach them, as well as the hardened and the despisers of His
judgments.
1. As to that let it be noted that while we naturally look upon death
as almost the gravest of disasters the individual can experience, from the
Christian point of view it cannot be in the least a disaster for him who is
prepared to meet his God. The blow of death falls upon those who are left
behind, the mourners, the relations and friends of the departed; but for him,
if he be Christ’s, the passing of the soul is its entrance into the land of
life where no further temptation can try it, nor any power of the Evil One
cause it to fall from God. “Blessed are the dead who die in the Lord: even so
saith the Spirit; for they rest from their labours.”
2. So far as the unrighteous are concerned, the sinful, the careless,
the impenitent, who have never feared God nor troubled themselves to do His
will, we may be sure of this, the bolt of the Divine wrath does not strike them
until they have made it abundantly clear to the heavenly eyes that they will
never repent, never choose the right.
VI. After all,
then, in spite of the appalling catastrophes life is so abundantly chequered
with, it is certain that God’s pity ever sways His wrath, so long as pity can
avail. From Manoah’s word of terror we turn to the wiser saying of his wife. We
are to find the assurance of the mercifulness of our Heavenly Father in the
good things provided for us in our religion, which are not to be accounted for
at all except on the hypothesis of His kindness towards the children of men.
1. “Would He, if He were pleased to kill us, have received a burnt-offering
and a meat-offering at our hands?” Aye, would He, for this is plainly the
meaning of that long-ago sacrifice of the pious parents of Samson, have sent
His only-begotten Son into the world to die for us the shameful death of the
Cross?
2. “Neither,” continues Manoah’s wife, “would He have showed us all
these things.” Would God, indeed, if He were hard and relentless in His
dealings with mankind have caused to be written for our learning and unceasing
consolation the exquisite story of the gospel--all the pathetic details of the
human life of the Lord Christ?
3. Once more the spiritually minded woman cries: “Nor would He at
this time have told us such things as these.” Ask yourself, Christian soul,
what are you living for--what is your hope? Is it merely that you may escape
eternal fire, or is it rather, and much more a great deal, that you may
come to the unspeakable joys? Would God, if He did not love us supremely, have
revealed to us all those glorious things of which St. John writes in the Apocalypse--the
story of the land full of beauty, of all-satisfying delights? (Arthur
Ritchie.)
Mysteries of providence
Manoah feared that he and his wife were going to be destroyed,
because they had been visited by an angel of God. Our text is his wife’s reply to
him. We often need to apply a similar train of reasoning to the mysteries of
Providence. God’s angels come to us in fearful forms--the angels of disease,
desolation, and death. At such times the murmuring heart will say in distrust,
“Why hast Thou done thus?” The one calamitous event often stands out by itself.
Nothing has gone before it to interpret it, or to lighten its severity; nothing
has accompanied it for our special relief or solace; and nothing has as yet
followed it in the world without, or in our own experience, to justify the ways
of God, and to sustain submission by reason. Under these mysterious visitations
of Providence we are driven, or rather we gladly have recourse, to reasoning
like that in our text. We appeal to other and more frequent experiences, in
which the Divine mercy has been manifest,--to sorrows which have been
sanctified to our growth in grace, and to our long seasons of unmingled and
unclouded happiness. If by the present sorrow God meant to crush us to the
earth, if it came even on an errand of doubtful mercy, the past could not have
been what it has been. Divine love could not thus have followed us step by
step, and hour by hour, only to prepare for us a severer fall and a deeper
gloom. In tracing out this thought let us follow the order suggested by our
text.
1. “If the Lord were pleased to kill us, He would not have received a
burnt-offering at our hands.” Have not burnt-offerings from our households gone
up to God,--lambs without fault or stain, not indeed selected by ourselves, but
chosen by the Most High,--taken wholly from us, consumed, lost to the outward
sight,--their unseen spirits mounting to the upper heaven, as the smoke from
the ancient altars rose to the sky? These bereavements have left blessings in
their train. When met and borne in faith they have given us new experience of
spiritual joy. They have opened new fountains of inward life. They have bound
us by new and stronger ties to the unseen world. Our sorrows have cut short our
sins, nurtured our faith, given vividness to our hope, and made our love more
and more like that of the Universal Father. In new sorrows, then, from which we
have not had time to gather in and count the happy fruits, we will hear from
like scenes that are past the call to trust and gratitude. Did it please God to
destroy us, He would not have accepted our burnt-offerings.
2. Nor yet our meat-offerings. Have those alms gone forth which may
sanctify all the rest? If offered God has accepted and blessed them. And
whether we have rendered or withholden them, how many are the favours, the
deliverances, the peculiar mercies of our homes, to which we should look back,
when in any hour of doubt or sorrow a murmuring spirit would arraign the Divine
goodness!
3. To pursue the order of the text--“If the Lord were pleased to kill
us, neither would He have showed us all these things.” What has He showed us?
What is He daily showing us? How much is there in every scene and form of
outward nature to rebuke distrust, to quell fear, and to make us feel that the
world we live in is indeed our Father’s! From the first song of the birds to
the last ray of mellow twilight, whether in sunshine, beneath sheltering
clouds, or fresh from the baptism of the midday shower, the whole scene is full
of the present and the loving God. He sustains the wayfaring sparrow. He gives
the raven his food. He clothes the frail field-flower with beauty. In our
seasons of doubt, darkness, and sorrow have not these miracles of Divine care
and love a message from God for us?
4. Manoah’s wife added, “If the Lord were pleased to kill us, he
would not have told us such things as these.” She referred to promised temporal
mercies in her own household. God has told us yet more, infinitely more. In the
revelation by Jesus Christ He has revealed to us truths and given us promises
which, received in faith, must put to flight all hopeless despondency and
gloom. In His teachings and in the record of His pilgrimage we learn all that
we can need to know of the mysterious dealings of Providence. To interpret them
fully we cannot expect or hope. But we do learn, and are left without a
remaining doubt, that, when the most severe, they are sent in love--are hidden
mercies, designed to discipline our faith, to spiritualise our affections, and
to draw us into closer fellowship with our Saviour’s sufferings, that we may
afterwards become partakers of His glory. (A. P. Peabody.)
God’s past mercies a ground of hope for the future
It is a safe method for us to follow--to plead God’s past mercies
as a ground of hope for the future. His rule is grace upon grace, he that has
receives more. It is not irreverent to say that He who gave His Son for us,
will with Him give us all things. Is it, then, reasonable to fear that He who
has preserved us for forty years will fail us for the next twenty, if our
pilgrimage should continue so long? He who made you, aged friend, and gave His
Son to redeem you, will not suffer you to perish for the want of meaner things.
And the feeling of your need of His grace is a proof that He is waiting to be
gracious. Even the anxious inquiry after salvation proves that the work is
already begun. Penitential pangs are not natural but gracious, and argue that
God has laid His hand upon us. All His works are perfect. He will not leave His
work of grace half finished. Nor would He have told us such things of His love
and grace if He did not offer pardon and eternal life to us in perfect good
faith on the terms propounded in the gospel. And surely the argument from past
experience should be a satisfactory one. Experience worketh hope, and hope
maketh not ashamed (Romans 5:4-5). Is it not an impeachment
of the Divine sincerity to fear that if God begins a good work, He will not complete
it? It cannot be that supreme benevolence tantalises us. If so, why has He ever
opened our hearts to our need of salvation? Why do we feel our guilt, and
desire to escape from the wrath to come? Surely He would not have announced to
us the glad tidings of the gospel--would not have made to us such full and free
offers of mercy, if He were not pleased to accept us. Surely there is honesty
in the declaration: “It is a faithful saying, and worthy of all acceptation,
that Jesus Christ came into the world to save sinners“--even the chief of
sinners. God’s acceptance of the sacrifice of His Son, Jesus Christ, is a
positive proof that His merits and mediation are available for us. (W. A.
Scott, D. D.)
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 Samson’s 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 God’s 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 Samson’s career, as
compared with the history of at least the majority of the other judges.
2. How, humanly speaking, was Samson prepared for his work?
Two things were needful for him:
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.
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 Samson’s 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.
6. We are often startled by inconsistencies in Samson’s 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 man’s 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 Samson’s 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 Samson’s life is, that it was a
witness to God’s 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 man’s 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 David’s hand to bring down a giant, an ox-goad in Shamgar’s hand to
work a national deliverance, a stone, rough from the mountains, to overthrow
Nebuchadnezzar’s 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 Samson’s
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 day’s 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” (Judges 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” (Hebrews 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
God’s witnesses, God’s 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 God’s 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 Spirit’s 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 God’s 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 mother’s 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 God’s 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 Samson’s 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 Samson’s 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 nation’s 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.)
Samson’s 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. Samson’s 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
God’s 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 Samson’s 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 one’s enjoyment of all
skills and powers displayed by men. Samson’s 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 God’s 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 God’s 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 Samson’s 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 believer’s 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 God’s 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 God’s 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.)
──《The Biblical Illustrator》