Judges 15


Judges 14 and 15 form really a single narrative, and before going further, I would like to return to the consideration of two or three points common to both.

The first is, that God always works out His ways, and that too through a multitude of circumstances that are far from answering to His thoughts. Yea, further, He uses these very circumstances to make good His purposes, which are, in the case we are considering, the deliverance of Israel by an instrument moulded by Him with this end in view; and this explains the words, "It was of the Lord" (Judges 14: 4). God brings about His ways, not only by means of things that He approves of, but also by making, our very faults, His discipline, the opposition of Satan and of the world, in a word, everything to conduce to the desired result. Unfaithfulness on our part does not disturb the ways of God. This is seen, in a remarkable manner, all through the life of Samson, and can be verified in the history of the Church. These ways of God all culminate in victory and in the blessings consequent thereon. How encouraging to prove it! Very often, to our confusion, our own ways come to nothing. Witness Samson, who did not take the daughter of the Philistine as his wife. Frequently do the children of God find themselves unable to proceed farther in the path they are upon, because of some divine obstacle blocking up the way, and they are forced to retrace their steps with humiliation. At other times, our course, which should have been continued in the power of service, is suddenly interrupted without return to the point of deviation being possible. Samson again furnishes us with the proof. Nothing like this ever occurs in the ways of God. They overrule our ways. It was by the death of a blind Samson that Jehovah achieved the greatest victory. A Moses, whose way was stopped before entering the land of promise, was forthcoming on the holy mount in the same glory as Christ.

The second point is, that mixed as Samson's motives were, "he sought an occasion" in a time of ruin (Judges 14: 4). And wherefore? To deliver Israel by smiting the enemy that held them in bondage. May this motive be ours also. "Redeeming the time" (seizing opportunities), says the apostle, "because the days are evil" (Eph. 5: 16). May we then, Nazarites ourselves, have our hearts filled with tender pity for our brethren who are still in bondage, under the world's yoke, and seek occasion, in love and the energy of the Spirit, to deliver them from it. These two chapters strikingly illustrate the fact that Samson sought an occasion against the Philistines, and that the intensity of his desire enabled him to find it, and that too when the slothful and indifferent, meeting an obstacle in their path, would have turned back.

A third expression constantly occurs in these chapters: "The Spirit of Jehovah came upon him" (Judges 13: 25; Judges 14: 6, 19; Judges 15: 14). When we see these words we may be sure that the conflict is entirely according to God and without mixture. We likewise may achieve such victories, not by being dependent upon a temporary action of the Holy Spirit coming upon us from without, but because we have, in virtue of redemption, been sealed by the Holy Spirit, which is the Spirit of power. Nevertheless, it is important to remark that we cannot estimate the moral worth of a man of God by the greatness of his gift. Nowhere in the Scripture do we find a stronger man than Samson, nor one weaker morally.

The New Testament gives us a similar example in the Assembly at Corinth, which came behind in no gift of power, and yet permitted every sort of moral evil in their midst. Samson was a Nazarite, upon whom the Spirit of God often came, but he was also a man whose heart had never been judged, and so his state was not in keeping with the gift he exercised. Not once, from the beginning to the end of his career, did he hesitate following the path of his lusts; going, without a struggle, wherever his heart led him. Notwithstanding the power of the Spirit, he was a carnal man. When he visited his wife with a kid, his kindness was carnal; when the world proposed giving him another woman, which he did not care for, in exchange for the one he so earnestly desired, his anger was carnal. Yet thus it ever is that the world treats us, to our loss and shame, when we havedesired anything from it. That which it gives, after so many fine promises, has no value to the child of God, and cannot satisfy him.

In the matter of the three hundred foxes, the Spirit of Jehovah did not come upon him, for, as I have already said, his anger was carnal. He wanted to "do a displeasure" to the Philistines, by attacking them in their outward circumstances; and, with a view to this, resorted to a device which does not at all seem to be according to the mind of God. The enraged Philistines went up and burnt his wife, who was their accomplice, and her father.

Samson found in their vengeance (v. 7) a fresh opportunity for doing the work of God. Here again we find much mixture: "Yet will I be avenged of you," and it is not added that the Spirit of Jehovah came upon him; but if He did not openly appear, God was behind the scene, and, in spite of all, it was a deliverance for the people. "And he went down and dwelt in the top of the rock Etam." It must necessarily be the case, that the believer finds himself isolated, when he takes sides with God against the world, and Samson understood this. Those who would be witnesses for Christ in a day of ruin must expect to be set aside, and this, too, alas! by the people of God.

The three thousand men of Judah, the stillness of whose servitude was disturbed by Samson's testimony, consent to help the world which wishes to get rid of him; preferring the yoke of the Philistines to the difficulties and risks arising from this testimony. No where in the book of Judges do we find a lower moral state than this. Not only does Israel no longer cry to Jehovah, but they do not wish to be delivered. The man of God, their rightful deliverer, was an incumbrance to them. The Philistines said: "We are come up, to do to him as he hath done to us" (v. 10). Judah said: "What is this that thou hast done unto us?" (v. 11). In thus identifying themselves with the enemy who enslaved them, Judah was no longer Judah, but morally exchanged their name for that of the Philistines. Fellowship between them was complete; both were enemies of the testimony, though Judah was far the worse, preferringslavery to the unhindered power of the Spirit of God, of which Samson was the instrument.

Samson allowed them to bind him, and this finds its counterpart in the history of Christendom. The people of God have acted towards the Holy Ghost in a similar manner that Judah did to Samson. His power disturbed them; and not wanting the liberty of the Spirit, they have hindered His action, fettering Him, as it were, with their new methods, like the new cords with which Judah bound their liberator, saying to him all the time: "Surely we will not kill thee." Samson could have acted very differently, for these worthless fetters were to him like so many spider's webs, as he proved later on. The strong man laughed at their new cords, but he consented to be bound. What a responsibility for the three thousand men of Judah who had such a slight appreciation of the gift that God had given them! What shame for them! Surely there was no shame for Samson. If anything casts merited reproach upon the Christians that are linked with the world, it is the restraint put upon the free working of the Holy Spirit among them, because His action embarrasses them, and they are at a loss what to do.

But, at a given moment, the power of the Spirit bursts all bonds. "The Spirit of Jehovah came mightily upon him, and the cords that were upon his arms became as flax that was burnt with fire, and his bands loosed from off his hands" (v. 14). Then God made use of a bone cast away in the fields, the worthless jawbone of an ass, to gain a signal victory, and the place was called Ramath‑lehi, from the name of the despicable instrument used in the combat. Such instruments are we m the hands of the Spirit of God (see 1 Cor. 1: 27‑29), but it pleases the Lord to associate our names with His victory, as if the jawbone of an ass had slain "heaps upon heaps."

After his victory Samson "was sore athirst" (v. 18). The activity of the believer is not all; conflict does not quench the thirst. Something was necessary for Samson to meet his personal need, otherwise, as he said, "I shall die for thirst, and tall into the hand of the uncircumcised." If we do not wish to lose the results of conflict, we must use the word of God for our refreshment, and not only for combat. In his extremity, Samson called on Jehovah, who showed him a refreshing spring flowing out of a rock cleft by God's hand. The rock everywhere and always is Christ. "If any man thirst, let him come unto Me, and drink" (John 7: 37). Let us get back into Christ's presence after conflict. His word will refresh us Samson was alive to the dangers which closely attend victory. The fact that God had "given this great deliverance into the hand of His servant" would be very likely to make us "fall into the hands of the uncircumcised," if the soul does not at once seek shelter, refreshment and strength by the waters of grace, of which Christ is the dispenser. In that day of blessing, Samson was characterized by these two things: a great activity in conflict for others, and, as to himself, a humble dependence upon God, which enabled him to avail himself of the resources in Christ.

The first part of Samson's history closes with these words:"And he judged Israel in the days of the Philistines twenty years" (v. 20), It contains, notwithstanding all the failures which we have pointed out, God's approbation of the public career of His servant. The ensuing chapter shows us the loss of his nazariteship.