Judges 13–16

God gives us no details of this fresh fall, but we can tell what He thought of it by the weight of the rod He laid on His people; and the Philistines were the punishment. Nothing shows the state of Israel more plainly than this fact. Until now they had been held down by enemies from outside... Here we find the enemy settled inside Israel's own borders, destroying as he goes.

There had never yet been a time when Israel was so enslaved... In the days of Gideon, seven years under an enemy seemed a long time, and we were right to think so. But here we hear of a far longer period under the Philistines. They were the fiercest and most stubborn of Israel's hostile neighbours, and all the more painful because they lived inside the border. For forty years the people groaned under their hard rule. We shall also find that Samson's feats of power, great as they were, in no way broke the neck of Philistine oppression.

They came from Egypt (Gen. 10:13-14). They had left Egypt behind and reached the land God had promised to His people, but they had not come by His way. They took an easy short cut that let them avoid the Red Sea and the River Jordan. Those two crossings pictured deliverance and blessing through the death and resurrection of Christ, and they had no place in the Philistines' history... They are a picture of a Christianity made worldly, religion made acceptable to people who have not been born again.

The people had fallen back into unfaithfulness, and now enemies inside the country held them down — the Philistines, who had settled in Israel's territory. This was the last stage in the story of decline. The children of Israel no longer cried to Jehovah. They accepted the situation and did not even want rescue from it (Judges 15:11). To go on living quietly as slaves, they tried to get rid of the man who came to set them free. A complete turning away from God was close at hand.

With Samson we see from the very start the sovereign grace that prepares the deliverance. The angel of the Lord announces his birth, and no one on man's side seems to have asked for it. He is the son of a woman who could not have children, and the preparation for his coming starts before his birth. That last point implies that there are still conditions to meet if deliverance is to come.

Now what is the resource of the Lord's people at such a time? One word answers the question: Nazariteship. Today we should be marked by complete separation, and by a true, whole-hearted consecration to God.

Under the law, when everything looked in order on the outside, the Nazarite vow lasted only for a time (Num. 6). In a time of ruin it became permanent, as we see in the example before us. Samson was a Nazarite from his mother's womb.

We read of fresh departure, but of no return nor cry to Jehovah. He does act toward them in goodness, and provides a deliverer. But the deliverance itself still depends on their repentance, so it cannot happen. Samson's victories bring, at most, only some relief from their distress. And he himself fails at the last and dies, though he kills more of the Philistines at his death than in his life.

In the case of Samson we see how everything shows God's hand working in sovereignty. He chooses the tribe of Dan, already disgraced as the first in Israel to fall into idolatry (Judges 18). He can do as it pleases Him. No one asked Him to, yet the Lord appeared to Manoah's wife and announced the birth of this child — to her, who had been barren until then.

The predicted deliverer is of the family of Dan. Dan already speaks of the service of rule — a rule that must first of all be over oneself, if it is to bring blessing. Manoah is a man of Zorah, a name that reminds us of the sting of sin. His own name, "rest," already announces victory over that sting. That victory comes through submission: "Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls." Here is the Danite spirit from which the helper springs.

This time God chose to prepare a deliverer from the tribe of Dan, and He begins with the mother of the child to be born. The Angel of the Lord appeared to her, telling her that though she was barren, she would conceive and bear a son (v.3). The same was true of Sarah (Gen. 18:11-14), and later of Hannah (1 Sam. 1:2, 20), then also of Elizabeth, wife of Zacharias (Lk. 1:7, 13). In all such cases, does the Lord not seek to make it plain that the son born is to be in a special sense His?

The angel of the Lord appeared to the wife of Manoah, a Danite. She was not the one that men would have chosen. Even her name is not given. She was a barren woman — a reproach among the people of Israel, despised in the eyes of the other women. But this nameless, despised woman, from the lowest of Israel's tribes, was the vessel God chose. Through her He could work out His own will. So we see the great truth emphasized, that His ways are not the ways of men. "I am rich, I have prospered, and I need nothing." That is the boast of a Christianity gone worldly. It walks by the flickering gleam of its own dim light. But "God chose what is foolish in the world... God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God," 1 Cor. 1:27-29.

In the middle of this hopeless situation, God set apart a godly remnant, and sent His messages to them. Manoah and his wife feared Jehovah, listened to His voice and spoke to one another (compare Mal. 3:16). They are a striking picture of the remnant — the Marys, Elizabeths, Annas, Zacharias and Simeons — who waited for the true Messiah, the Saviour of Israel.

From Philistine bondage the deliverer is a Nazarite... For the Nazarite pictures the separation from the world that belongs to the true church. It is separation from the world's intoxicating joys, from its legal claims, and from its pollutions. Let that separation be lost, and all strength is lost. The conqueror becomes the slave. The clear sight of the judge becomes blindness. The history of Samson repeats itself. How many times has it been, in fact, repeated!

Because of Israel's further disobedience, the Lord brought them under bondage to the Philistines for forty long years (v. 1). In this case we are not told that Israel was broken enough to cry to God for deliverance. It seems that as time went on, Israel became less and less sensitive to the seriousness of their evil condition. But God nevertheless had His eye on His people.

The Israelites in this instance did not raise the cry for deliverance as on former occasions. They seem to have accepted the yoke and become contented with their lot. This became very evident when Samson began to deliver them, for they scolded him, saying: "Do you not know that the Philistines are rulers over us? What then is this that you have done to us?" They were so completely out of sympathy with all his efforts that they bound him with cords and handed him over to his foes.

With Samson we see, from the very start, the sovereign grace which prepares the deliverance. The angel of the Lord announces his birth, with no apparent seeking on man's part. He is the son of a woman who is naturally barren, and the preparation for his coming begins before his birth. This last point implies that there are still conditions to be met if deliverance is to come.

The angel of the Lord appeared to the wife of Manoah, a Danite. She was not the one that men would have chosen. Even her name is not given, and she was a barren woman — a reproach among the people of Israel and looked down on by the other women. But this nameless and despised woman of the smallest of Israel's tribes was the vessel chosen by God, through whom He could work out His own will. So we see the great truth emphasised, that His ways are not the ways of men… The woman received God's message in simple and unquestioning faith. Her weakness and reproach are made to stand out, so that it might be clear that this deliverance was to come from God, and not by the power of man. It was out of weakness, barrenness, and death that God was to bring strength and victory.

The word for "messenger" is "angel," and this suggests a supernatural revealer of the mind of God. We find this often throughout the Old Testament, where the "angel" made known the will of God (see Judges 2:1; Judges 13:3). The "angel of Jehovah" is indeed His representative, so completely so that He is spoken of as Jehovah Himself.

In certain cases it is plainly the Lord who so presents Himself. See the instances of the Angel who spoke to Abraham… and again of the Angel who visited Manoah, bringing the news of the approaching birth of Samson. In each case the language the Angel used could only have been used by Jehovah Himself.

What marks a remnant at all times is Nazariteship — complete "separation to the Lord." This woman had to take Nazariteship upon herself, because she was the one God chose to present the promised deliverer to the people… The Nazariteship of Samson involved that of his mother. In order to honour the deliverer of Israel, his witnesses needed to carry his own character before the eyes of all. This is true at all times. If we do not show Christ down here in His character of complete separation to God, we are not witnesses for our Saviour.

In the middle of this hopeless state of things, God separated a godly remnant and addressed His communications to them. Manoah and his wife feared Jehovah, listened to His voice and spoke to one another (compare Mal. 3:16) — a striking picture of the remnant — the Marys, Elizabeths, Annas, Zacharias and Simeons who waited for the true Messiah, the Saviour of Israel.

In the next chapter (Judges 13) we begin a new kind of instrument God raised up for His purpose. In this case the state of the people was such that God separates him to Himself as a Nazarite. There could be no stronger proof that the people, as a whole, were far from God. In all ordinary cases a Nazarite was someone who had taken a special vow of separation to God. But that vow lasted only a short time. Here it was an extraordinary Nazariteship, stretching through his whole life.

Wine, the grape, is a figure of human joy and human strength. The harvest time, when they gathered the grapes and the juice burst from the vats, always meant celebration, songs and gladness. It was the time of joy... It comes at the high point of the year, when everything is ripe and ready to enjoy.

The Nazarite had to stay away from "wine and strong drink." These would point to what gratifies, stimulates and excites the flesh... As Nazarites we do not need the joys of men. We do not need the world to hold us up. Our joy and strength are in the Lord.

Compare Numbers 6:1-8, which chapter speaks of the vow as being voluntary. But God had decided this for Samson before his birth... Eating unclean meats would speak of indulging in unclean, sinful practices. Her character and actions would shape the son she was to have. We too have a responsibility not to be a bad influence on others.

The Nazariteship of Samson involved that of his mother. To honour the deliverer of Israel, his witnesses had to carry the stamp of his own character where everyone could see it. This is true at all times. If we do not show Christ down here in His character of entire separation to God, we are not witnesses for our Saviour.

It is to the woman, however, that the angel first appears, and we are not told her name. The angel reminds her of her barrenness, so that God's grace and power may stand out all the more. She herself is nothing. Her name does not matter, and the angel's message does not mention her husband's name either. Everything here is of God... What a blessing follows when God receives all the glory! Man admits that by nature he has forfeited everything, so that grace may be grace.

Samson had to be a "Nazarite to God from the womb." He was to deliver God's people from the unholy oppression they were under. So he had to be completely separate from all the enjoyments among them. His mother is taught this, and trains him accordingly. Our early training has a special and lasting effect on our later life. By training I mean the company that surrounds us. Samson was a Nazarite, but he grew up close to the Philistines and at home among them. As a result, he never seems aware of the great moral contrast that should exist between a Nazarite and a Philistine.

This is the sixth and last decline of Israel in this book, and the darkest period. The Philistines lorded it over Israel. This time we miss the words found in every earlier departure from Jehovah: "And the people of Israel cried out to the LORD." There is no cry here, and no return to the Lord. It seems the greatest indifference controlled the people, so that they had no desire to cry to the Lord. And when we come to the deliverance we find that it was an imperfect one. God announced Samson's work in one phrase: he would begin to save Israel from the hand of the Philistines. And how did he end? He died as a captive of the Philistines.

The name Nazirite means "a separated one." According to Numbers 6 a man might vow to separate himself to the Lord for a set period. If he did, he came under a threefold obligation, which he had to keep "all the days of his separation." The only case recorded in the Old Testament is Samson. He was to be a lifelong Nazirite from his birth, as we see in Judges 13:5. He did not take the vow on himself — God placed it on him, and his supernatural strength depended on his keeping it faithfully. We all know the story of how he was seduced away from it.

Long hair separated the Nazirite, in figure, from self, his dignity, and all that goes with it. It was at the same time the token of dependence and dishonour (1 Cor. 11). The Nazirite's long hair announced in public that he had given up his dignity and personal rights as a man, so that he could devote himself to the service of God. What was glory for the woman was shame for him. The man born to this dignity set it aside; the man appointed to rule submitted to the Lord as a wife to her husband. Without this dependence there can be neither service for God nor power for it. What was a sign of weakness for the Nazirite became the source of his strength.

Nazariteship was the outstanding feature in the man who was to overthrow the power of the Philistine. Twice over in the announcement to Manoah's wife the angel of the Lord stated: the child shall be a Nazirite to God. A Nazirite had to be separate from certain things. But what he was separated to mattered more than all of this. He was to be "to the Lord," a devoted vessel for the service of God.

Samson had in him the Spirit of Nazariteship, that is, separation to the Lord. Note it well, my reader: he was raised up to "begin to save Israel from the hand of the Philistines." He would only start the work, for he was not Christ! He might "begin" the work; the true David alone could finish it. Note too that his name, Samson, means "Sun-like," from Shemesh — the "Sun" of Righteousness Himself.

Samson, the Nazirite, is hardly a type of Christ except in his mission (Judges 13:5). He is rather a picture of the testimony that the church of God gives. That testimony stands in separation from the world, in the power of the Spirit, and in communion with the Lord. His history, though full of acts of power, is still one of the saddest accounts in the word. Compare his Nazariteship with that of Christ, and how striking Samson's shortfall appears!

Samson is the only person in Israel spoken of as a Nazirite, and his being "a Nazirite to God from the womb" was the secret of his great strength. Separation to God is the secret of spiritual strength. Whenever a man gives up moral separation, he loses spiritual power and the sense of the Lord's support.

From the very start, Samson's story shows us the sovereign grace that prepares the deliverance. His birth is announced by the angel of the Lord, apart from any apparent seeking on man's part. He is the son of a woman naturally barren, and the preparation for his coming comes before his birth. This last point implies that there are still conditions to be met if deliverance is to come.

She received God's message in simple, unquestioning faith. Her weakness and shame are made to stand out. This makes it clear that the deliverance was to come from God, and not by the power of man. It was out of weakness, barrenness, and death that God was to bring strength and victory.

It is true that in Old Testament times there were heavenly visitors to earth, who appeared as angels. In certain cases it is plainly the Lord who presents Himself this way. Take the Angel who spoke to Abraham. Abraham recognised who He was when the doom of the cities of the plain was announced. Take the Man who wrestled with Jacob at the brook Jabbok. Take again the Angel who visited Manoah with the news that Samson was about to be born. In each case the language the Angel used could only have been used by Jehovah Himself.

The messenger, the Angel of the Lord, is the One who appeared to Moses in the burning bush — Jehovah Himself. When asked "What is your name?" He answers: "It is Wonderful" (Isaiah 9:6).

This poor woman had very little understanding. She did not know where the angel came from or who He was. She did not even ask Him. That shows how slight her acquaintance with God was. The presence of the God of promises did not give her confidence. It frightened her. All she saw in the angel's face was something "very terrible."

Knowledge is not the first thing God requires. Manoah and his wife had genuine godliness. But neither that nor knowledge is enough to keep us in the middle of the ruin. What they needed before knowledge was true personal separation to God.

The woman then came to her husband, Manoah, to tell him of this unusual visit and the message given her by the Angel. Manoah was impressed, but felt it a heavy responsibility to raise a son who was to have a special place in Israel. So he prayed that God would send the Angel back to teach them how to care for and train their son. God answered this request by the Angel appearing again to the woman while she was alone.

In Judges 13 we begin a new kind of instrument God raised up for His purpose. The state of the people was such that God separates him to Himself as a Nazarite. You could not ask for stronger proof that the people, as a whole, were far from God. Normally a Nazarite was someone who had taken a special vow of separation to God, but only for a short time. Here it was an extraordinary Nazariteship, stretching through his whole life.

When God's people lose the truth of their calling, and through unfaithfulness submit to the rule of the enemy, only one thing gives power: Nazariteship — entire separation to God... Samson was raised up to deliver Israel out of the hand of the Philistines. He could only fulfil that mission by being separated to God from his birth, by staying apart from the joys of human life and from all the defilements of the world, and by keeping complete subjection to God's authority and dependence on His strength.

The very word "Nazarite" means separation. How it cuts, that word "separation"; how it hurts; how self-righteous it sounds. But God says that true victory for His people must come on the lines of Nazariteship — separation from the very things the world counts absolutely necessary.

In Numbers 6 Nazariteship is a vow of separation to the Lord for a particular time and purpose. When the time ended, the Nazarite kept the prescribed rites and returned to the ordinary life of one of God's people. He therefore pictures someone called out for special service. In the power of the Holy Spirit, such a person rises above the claims and enjoyments of nature. He gives up his name and place among men. Nothing distracts or entangles him, so he walks the path of holiness completely at the Lord's disposal. God marked Samson out for a particular mission. But this came before his birth, so he pictures something wider: Christians in general. They are set apart to God from the very start, whatever position they may finally have to occupy.

This woman had to take Nazariteship upon herself, because she was the vessel chosen by God to present the promised deliverer to the people... The Nazariteship of Samson involved that of his mother. To honour the deliverer of Israel, his witnesses had to carry the stamp of his own character where everyone could see it. This is true at all times. If we do not show Christ down here in His character of entire separation to God, we are not witnesses for our Saviour.

Samson's strength was a mystery to the Philistines... But that great strength depended entirely on his consecration as a Nazarite. When his hair was cut off, he became as weak as a child: even a woman, Delilah, was then stronger than he.

A child can be a Nazarite; but this is the work of God. We have two examples of Nazarites from birth. One went on blamelessly, the other failed sadly: John the Baptist and Samson... Samson served God, and did great things too. But he also sought and did his own will, so his life ended with him as a prisoner... So you see it is not everything to be in the place of a Nazarite. There must be self-denial and patient perseverance in the ways of God.

There was real faith in God's word, and a true desire to know the mind of God. In answer to this prayer, the angel of the Lord returns to Manoah's wife, who hurried to call her husband.

Manoah was impressed, but felt it a heavy responsibility to train a son who was to have a special place in Israel. He prayed therefore that God would send the Angel back to teach them how to care for or train their son (v. 8). God answered this prayer: the Angel appeared again to the woman while she was alone.

Manoah had prayed that the Lord would send the messenger a second time, and He in grace grants the request. But notice, when the angel comes he comes to her — he always comes to weakness — and she goes and calls for her husband. When he comes, notice that Manoah is very anxious to hear all about it over again. He gets no more than his wife had already received: simple instructions about Nazariteship.

The woman then tells her husband of the angel's visit, and they both plead with Jehovah, Manoah especially, that the man of God might be sent again. Jehovah listens, and His angel appears to the woman, who calls her husband, and both see the angel as he repeats his message with its solemn command.

Manoah himself, a man of sincere piety, had little understanding, but he wanted more. He wished to know "what to do with the child" (v. 8), and then "what is his work" (v. 12). The angel of Jehovah did not answer his questions. Instead he said: "Of all that I said to the woman let her beware… All that I commanded her let her observe" (vv. 13, 14). Why? Because knowledge is not the first thing God asks of us. Manoah and his wife had true piety. But neither knowledge nor piety is enough to keep us while everything around is in ruin. What they needed before knowledge was true personal separation to God.

Separation from what an Israelite was normally allowed was not only commanded but made lifelong in Samson's case. I cannot help believing this is significant of what was due to God because of the state His people were then in.

The Angel of the Lord, however, did not give any more information than He had given to Manoah's wife. He does not say anything about the boy's training. Why not? Because the boy should be trained just as any other boy should be trained. But He does stress the responsibility of the mother. She was not to eat anything that came from the vine, or drink wine, or eat anything unclean (vv. 13-14). This is a striking witness that the character and actions of a mother will have great influence over her children.

We are not called to make them anything. We are simply called to do our duty by them, and leave results to God. We are instructed and commanded to bring up our children "in the discipline and instruction of the Lord." When is this bringing up to begin? When are we to start the sacred work of training our little ones? Surely at the beginning. The very moment we enter a relationship, we enter also the responsibility that relationship brings… It is true — and thank God for it — that His grace is enough for us in this as in everything else. And "If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him."

Manoah was impressed, but felt it a heavy responsibility to train a son who was to have a special place in Israel. He prayed therefore that God would send the Angel back to teach them how to care for or train their son (v. 8). God answered this request by the appearance of the Angel again to the woman while she was alone. She ran to call her husband, who came at once (vv. 9-11).

There was real faith in God's word, and a true desire to know the mind of God. In answer to this prayer, the angel of the Lord returns to Manoah's wife, who made haste to call her husband.

Manoah had prayed that the Lord would send the messenger a second time, and He in grace grants the request. But notice, when the angel comes he comes to her — he always comes to weakness — and she goes and calls for her husband.

It is the woman who receives the divine communication most readily. Manoah, godly as he is, does not feel so sure of its character and meaning. But he looks to God, and is confirmed by the angel's second visit. This is still to the woman first, but she may call her husband, so that he too may hear from the angel's lips.

Manoah as yet recognizes only a human messenger, even while he recognizes the message… He cannot yet understand, and would learn the name of the speaker, so that when His word comes true they may give Him honor as a man. So the angel asks why he should ask after His name. Yet He adds what might well justify the question: His name is "Wonderful," a name which Isaiah later gives to Immanuel (Isaiah 9:6). And here, indeed, God and man are brought together in one Person.

Instead of answering his questions, the angel of Jehovah said to him: "Of all that I said to the woman let her beware. She may not eat of anything that comes from the vine, neither let her drink wine or strong drink, nor eat any unclean thing. All that I commanded her let her observe." Why? Because knowledge is not the first thing God asks for. Neither knowledge, nor even the true piety of Manoah and his wife, is enough to keep us while everything around us is in ruin. What they needed before knowledge was true personal separation to God — a separation patterned and measured by the Nazirite life of the one who was about to appear.

Here is a poor nameless woman, nameless helplessness; what could be weaker than that?… The word of God reaches nameless helplessness. That living word assures her that life and power will come through her — the nameless one, whose weakness alone appeals to God. When did weakness ever appeal to Him in vain? When did a sense of utter helplessness ever lay itself at God's feet without His making use of it? It is our strength, our energy, that He has to break to pieces. It is our helplessness that He can use, our utter worthlessness.

When the angel of God spoke to the wife of Manoah about the birth of Samson, Manoah prayed to the Lord. He said, "O Lord, please let the man of God whom You sent come again to us and teach us what we are to do with the child who will be born" (Judges 13:8). There was real faith in God's word, and a true desire to know the mind of God. In answer to this prayer, the angel of the Lord returns to Manoah's wife, who hurried to call her husband.

Manoah had prayed that the Lord would send the messenger a second time, and He in grace grants the request. But notice, when the angel comes he comes to her — always comes to weakness — and she goes and calls her husband. When he comes, notice that Manoah is very anxious to hear it all over again. He gets no more than his wife had already received: simple instructions about being a Nazirite.

It is true that in Old Testament times there were heavenly visitors to earth who appeared as angels. In certain cases it is plainly the Lord who presents Himself this way. See the Angel who spoke to Abraham about the doom of the cities of the plain, and how Abraham recognised who He was. See the Man who wrestled with Jacob at the brook Jabbok. See again the Angel who visited Manoah with the news of Samson's coming birth. In each case the Angel spoke words that only the Lord Himself could have spoken.

Manoah himself, a sincere and godly man, had little understanding, but he wanted more. He wished to know "what to do with the child" (v. 8), then "what shall he do" (v. 12). Instead of answering his questions, the angel of the Lord said to him: "Of all that I said to the woman, let her beware"... Why? Because knowledge is not the first thing God requires. Neither knowledge nor even the true godliness Manoah and his wife had is enough to keep us standing in the middle of the ruin. What they needed before knowledge was true personal separation to God.

The Angel of the Lord, however, did not give any more information than He had given to Manoah's wife. He says nothing about the boy's training. Why not? Because the boy should be trained just as any other boy should be trained. But He does stress the responsibility of the mother. She was not to eat anything that came from the vine, nor to drink wine, nor eat anything unclean (vv. 13-14). This is a striking witness that the character and actions of a mother will have great influence over her children.

In the middle of this hopeless state of things, God set apart a godly remnant and addressed His communications to them. Manoah and his wife feared the Lord, listened to His voice, and spoke to one another. They are a striking picture of the remnant — the Marys, Elizabeths, Annas, Zechariahs and Simeons — who waited for the true Messiah, the Saviour of Israel.

Judges 13:12, Manoah's question, as given by the Authorised Version ("How shall we order the child? and how shall we do to him?") fails to convey what he really did say. "What shall be the manner (condition) of the child, and his work?"

Manoah was impressed, but felt it a heavy responsibility to train a son who was to have a special place in Israel. He prayed therefore that God would send the Angel back to teach them how to care for or train their son (v. 8). God answered this request by sending the Angel again to the woman while she was alone. She ran to call her husband, who came at once, and he asked how the boy should be trained in view of his work.

The Angel of the Lord however did not give any more information than He had to Manoah's wife. He does not say anything about the boy's training. Why not? Because the boy should be trained just as any other boy should be trained. But He does emphasize the responsibility of the mother. She was not to eat anything that came from the vine, or drink wine, or eat anything unclean (vv. 13-14). This is a striking witness that the character and actions of a mother will have great influence over her children.

Manoah himself, a sincerely godly man, had little understanding, but he wanted more. He wished to know "what to do with the child" (v. 8), then, "what shall he do" (v. 12, margin). Instead of answering his questions, the angel of the Lord said to him: "Of all that I said to the woman let her beware…" Why? Because knowledge is not the first thing that God requires. Neither knowledge nor even true godliness, such as Manoah and his wife had, is enough to keep us in the middle of the ruin. What they needed before knowledge was true personal separation to God — a separation patterned and measured by the Nazirite separation of the one who was about to appear.

Samson's Nazirite separation involved his mother's too. To honour the deliverer of Israel, his witnesses had to show everyone the mark of his own character. This is true at all times.

Manoah asked Him His Name, so that he might honour Him when the child was born, and the answer was, "Why do you ask My name, seeing it is wonderful (or secret)?" This was nothing less than one of the appearances of God in the Old Testament, the Lord being present in the form of an angel.

God had instructed his parents entirely apart from him. Their failure was their own, separate from Samson's failure. What answer could Manoah give to the angel of the Lord who had given him such definite instruction as to how they should bring him up?

When he comes you notice that Manoah is very anxious to know all about it over again. He gets no more than his wife had received before — simple instructions about Nazariteship.

The Angel of the Lord, however, did not give any more information than He had given to Manoah's wife. He says nothing about the boy's training. Why not? Because the boy should be brought up just like any other boy. But He does emphasise the responsibility of the mother.

Instead of answering his questions, the angel of Jehovah said to him: "Of all that I said to the woman let her be careful… all that I commanded her let her observe." Why? Because knowledge is not the first thing God requires. Neither knowledge nor even true piety, such as was found in Manoah and his wife, is enough to keep us while everything around is in ruin. What they needed before knowledge was true personal separation to God — a separation whose pattern and measure was the Nazirite life of the son who was about to appear.

She is told not to drink wine or strong drink and not to eat anything unclean. So she is commanded, as the mother of the Nazirite, the same things that apply to the Nazirite himself in Numbers 6. But one thing addressed to the Nazirite in Numbers 6 is not mentioned for his mother — that she should let her hair grow long. Why not? Did God forget her? No, God did not forget her; God assumes that a woman's hair grows freely, without being cut.

Wine speaks of exhilarating joy, and certainly a mother should give up any self-indulgent living (1 Tim. 5:6). Eating unclean meats would speak of indulging in unclean, sinful practices. She was to have a son who would be influenced by her character and actions. We too have a responsibility not to influence others badly.

Wine, the grape, is a figure of human joy and human strength… wine is a figure, too, of stimulus, that which stimulates the natural man. People speak of being strengthened as with wine — the blood racing, every muscle tense under a stimulus that has given, sadly, a false strength. That is how wine speaks of human joy and human strength.

There was one separated to God, set apart for Jehovah, and therefore placed under defined obedience; his hair was not to be cut. While he kept the command, his strength stayed with him. There might have seemed little connection between uncut hair and all-conquering strength. But God was in it. A God we obey and honour is a God of strength to us. It was God's strength, given to one who so definitely recognised Him; it was a gift whose keeping hung on obedience. The point I insist on is this: the sign of his separation to obedience was the hinge on which the possession of that given strength turned. When the sign was there, so was the strength; when it went, the strength went with it.

God had instructed his parents quite apart from him. It was a failure on their part, entirely separate from Samson's failure. What answer could Manoah give to the angel of the Lord, who had given him such definite instruction about how they should bring him up?

He wanted to know "what to do with the child" (v. 8), then "what shall he do" (v. 12, margin). Instead of answering his questions, the angel of the Lord said to him: "Of all that I said to the woman let her beware… all that I commanded her let her observe" (vv. 13, 14). Why? Because knowledge is not the first thing that God requires. Neither it, nor even true piety, such as was found in Manoah and his wife, is enough to keep us in the middle of the ruin. What they needed before knowledge was true personal separation to God. That separation had its pattern and its measure in the Nazariteship of the one who was about to appear.

The Angel of the Lord however did not give any more information than He had to Manoah's wife. He does not say anything about the boy's training. Why not? Because the boy should be trained just as any other boy should be trained. But He does emphasize the responsibility of the mother.

In verses 4, 7, and 14, she is told not to drink wine or strong drink and not to eat anything unclean. So she is commanded, as the mother of the Nazarite, the same things that apply to the Nazarite himself in Numbers 6. But Numbers 6 addresses one thing to the Nazarite that is never mentioned to his mother, who should let her hair grow long. Why not? Did God forget her? No, God did not forget her, but God assumes that a woman's hair grows freely, without being cut.

This woman had to take Nazariteship on herself. She was the vessel chosen by God to present the promised deliverer to the people… The Nazariteship of Samson involved that of his mother. To honour the deliverer of Israel, his witnesses had to carry the stamp of his own character where everyone could see it. This is true at all times. If we do not show Christ here in His character of complete separation to God, we are not witnesses for our Saviour.

In Numbers 6, gephen — the regular word for the vine — appears, and so does yayin, which also appears in Judges 13:14. Yayin is not a synonymous filler; it is there for greater accuracy. It is true that gephen alone is the general Hebrew term for "vine." Still, yayin is clearly added here, because it conveys not the same idea but another one, completing and defining the sense.

Our joy comes from a purer spring than the wine vat. Our strength comes from a mightier source than anything that merely stimulates nature. By wine, Scripture does not mean the literal, material thing. It means whatever stimulates and stirs up the flesh. One can be a complete teetotaler about wine, and yet be absolutely under its power, spiritually speaking. We have to avoid everything that simply gives fleshly energy, fleshly stimulus, or fleshly excitement in the things of God.

Numbers 6:1-8 speaks of the vow as being voluntary. But God had decided this for Samson before his birth… Wine speaks of exhilarating joy, and certainly a mother should give up any kind of "living in pleasure" (1 Tim. 5:6, older wording). Eating unclean meats would speak of indulging in unclean, sinful practices. She was to have a son who would be influenced by her character and actions. We too have a responsibility not to influence others badly.

When he comes, notice how anxious Manoah is to hear all about it over again. He learns no more than his wife had already heard — simple instructions about Nazariteship. Then he bustles about to do something religious. There has to be a feast. He is going to bring this messenger, though he calls him a man of God, rather down to his own level. He will share his hospitality with him. He also wants to know his guest's name, so that he may honour him once all these things come true.

Manoah was clearly a God-fearing man, and he wanted to prepare a meal for the Angel. But the Angel told him He would not eat his food; yet if he wanted to offer a burnt offering, he must offer it to the Lord (vv. 15-16). The Angel was the Lord Himself, but Manoah did not know this. No one may bring an offering to a mere man or a mere angel.

So far Manoah recognizes only a human messenger, even while he recognizes the message. The angel simply insists on obedience to the word already given. When Manoah wants to entertain him, the angel will take nothing from him as a man. Instead the angel tells him to offer a burnt offering to Jehovah. Like Gideon, this makes Manoah a priest to the Lord. God rebukes the believer's unbelief by bringing him into closer intimacy. He turns him from man to God, and puts him in a place where he may approach as a priest.

In this offering of Manoah and his wife we see the burnt offering. It is Christ in all His blessed perfection — wholly burnt, a sweet savour to God (Leviticus 1). The burnt offering was all for God; no man could eat any of it. But along with it God provided a grain offering (vv. 19, 23), and the priest could eat from that.

Manoah meant this as a simple act of hospitality, no doubt with a religious character. Now it becomes a sacrifice, to be placed on the rock. That rock reminds us of the Rock of ages, the only Rock, the one firm thing in a world as weak and unstable as water. It is on the Rock, Christ Jesus. The feast is not spread on Manoah's table. It is placed on the enduring Rock. That is the only basis of relationship, and the only basis of power for anyone who is to be a Nazarite and a witness for God.

The starting point of these truths is the sacrifice. Manoah was more intelligent than Gideon (compare Judges 6:19). He took the kid with the grain offering and offered them on a rock to Jehovah. The cross is the foundation of all our knowledge as children of God. Manoah wanted to know many things which Jehovah could not reveal to him before the sacrifice.

When he comes you notice Manoah is very anxious to know all about it over again. He gets no more than his wife had got before, simple instructions about Nazariteship. Then he bustles about to do something religious. There has to be a feast. He is going to bring this messenger, though he calls him a man of God, onto his own level. He will share his hospitality. He wants to know the name of his guest, so that he may honour him after all this comes true.

Manoah was clearly a God-fearing man, and he wanted to prepare a meal for the Angel. But the Angel told him He would not eat his food, yet if he wanted to offer a burnt offering he must offer it to the LORD. The Angel was the Lord Himself, but Manoah did not know this, and an offering must not be made to a mere man nor a mere angel.

Manoah as yet recognises only a human messenger, even while recognising the message. The angel insists only on obedience to the word already given. When Manoah wants to entertain Him, He will not accept anything from him as a man. He tells him instead to offer a burnt offering to Jehovah. Like Gideon, Manoah is made a priest to the Lord in this way. God rebukes the believer's unbelief by bringing him into closer intimacy. He turns him from man to God, and puts him in a place where he may approach God as a priest.

This offering of Manoah and his wife sets the burnt offering before us. It is Christ in all His blessed perfection, wholly burnt, a sweet savour to God (Leviticus 1). The burnt offering was all for God, and no one could eat any of it. But along with it God provided a grain offering (vv. 19, 23), and the priest might eat of that.

Manoah meant it as a simple act of hospitality, religious no doubt. Now it becomes a sacrifice to lay on the rock. That rock reminds us of the Rock of ages, the only Rock, the only firm thing in a world as weak and unstable as water... It is on the Rock Christ Jesus. That is the only basis of communion with God. So the feast is not spread on Manoah's table. It is laid on the enduring Rock, the only basis of relationship, and the only basis of power for anyone who is to be a Nazarite and a witness for God.

Who but the Son of God would have dared to identify Himself with the burnt offering, rising to God in its smoke and fragrance? This name "Secret" (pahlah) (v. 18) identifies Him with the Son, who was to be called "Wonderful" (pahlah) (Isaiah 9:6). As John found, it is a serious error to mistake an angel for the Lord (Revelation 19:10; 22:9). It is far worse to mistake the Son of God for an angel!

Then he bustles about to do something of a religious character. There has to be a feast. He is going to bring this messenger, though he calls him a man of God, rather on a level with himself. He will share his hospitality, and he wants to know the name of his guest, so that he may honour him after all these things have been fulfilled.

However, Manoah wanted to know this man's name so that he could honour him after his word came to pass (v.17). So Manoah's thoughts were too much on the messenger, not on the Lord.

Manoah so far recognises only a human messenger, even while he recognises the message... When Manoah wants to entertain him, the angel refuses to receive anything from him as man, and tells him to offer a burnt offering to Jehovah instead... That turns him from man to God, and gives him a place where he may approach God as a priest does. But Manoah still cannot understand, and wants to learn the name of the speaker, so that when his word comes true they may honour him as they would a man. So the angel asks why he should ask after His name — and then adds something that might well justify the question: that it was "Wonderful," a name which Isaiah later gives us as Immanuel's (Isa. 9:6). And here, indeed, God and man are brought together in one Person.

One of the names given to this Child is "Wonderful" [Hebrew pele, meaning something not to be grasped or understood]. The same word is used when the Angel of Jehovah (in this case clearly the Lord Himself) appeared to Manoah and his wife, prophesying the birth of a son.

Judges 13:18, "a secret," rather "wonderful," as in the margin. He does not conceal His name. See Isaiah 9:6, "His name shall be called Wonderful." So the One who appeared to Manoah was Jehovah Jesus.

The starting point of these truths is the sacrifice... The cross is the foundation of all our knowledge as children of God. Manoah wanted to know many things which Jehovah could not reveal to him before the sacrifice. But once this foundation was laid, the angel did wondrously.

There was no need for them to ask further about the Name of the One who is Wonderful, for He made known to them who He was. What divine secrets were theirs that day — secrets to sustain them in the difficult days in which they lived.

It is as though the messenger simply points away from the outward Nazirite separation he had been telling them about. He points to One — not himself, the messenger of God, but One who is the "Wonderful, the Counsellor, the Mighty God, the Father of eternity, the Prince of Peace," as Isaiah says in his ninth chapter. He puts Christ before them, and then, as though to emphasise it further, disappears in the sacrifice.

Judges 13:18, "a secret," rather "wonderful," so the margin. He does not conceal His name. See Isaiah 9:6, "His name shall be called Wonderful." So the One who appeared to Manoah was Jehovah Jesus.

In English letters the Hebrew word is "Pehleh." It carries the idea of a riddle, a mystery no one can explain. It goes beyond anything the mind can work out, let alone put into words. His humanity cannot be searched out except through revelation. He is the miraculous entry of the eternal hand of God into time! The same word occurs in Scripture where the Angel of the Lord announced the birth of Samson to Manoah and his wife.

However, Manoah wanted to know this man's name so that he could honour him after his word came to pass (v. 17). So Manoah's thoughts were too much on the messenger, not on the Lord. That is why the Angel asked him why he enquired about His name, seeing it is wonderful (v. 18). In other words, His name was above Manoah's understanding, a name to cause him to wonder.

The starting point of these truths is the sacrifice. Manoah took the young goat with the grain offering and offered them on a rock to Jehovah. The cross is the foundation of all our knowledge as children of God. Manoah wanted to know many things that Jehovah could not reveal to him before the sacrifice. But once this foundation was laid, the angel did a wonderful thing… They found in the fire of the sacrifice a new way, not opened before. It was a way for the representative of Jehovah to go up to Him.

As the flame of the sacrifice burned, the Angel of the Lord went up in the flame (vv. 19-20). What a demonstration to Manoah and his wife that this Visitor was no less than the Lord Himself! The Lord Jesus is the true burnt offering, the one that goes up in fire to God. So this visit is an Old Testament appearing of the Lord Jesus, before the time He actually became man.

Is it not significant that the very name the messenger hides from him suggests the Name above every name? He does not say, "My name is secret," but "seeing it is wonderful." Does it not point to the very thing we have been saying about being a Nazirite? "His name shall be called Wonderful." Whose name? The name of the only Nazirite who ever lived… He puts Christ before them. Then, as if to stress it further, He disappears in the sacrifice.

No doubt the mysterious wrestler was Christ — Jehovah — and while He would not tell His name… yet He blessed Jacob. A little later the angel foretold the birth of Samson to Manoah and his wife… The truth comes out more fully than in Genesis. "Wonderful" is just the word for Christ.

The full revelation waited for the right time, when God would be manifested in flesh. It needs no explanation. It is plain enough to an ordinary mind. If the Lord Himself was to be fully made known to men, He had to come as Man. This He did. "The Word," who "was God, … became flesh and dwelt among us." Had He come in angelic or any other form, men could not have understood.

Manoah was clearly a God-fearing man, and he wanted to prepare a meal for the Angel. But the Angel told him He would not eat of his food, yet if he wanted to offer a burnt offering he must offer it to the Lord (vv. 15-16). The Angel was the Lord Himself, but Manoah did not know this, and an offering must not be made to a mere man nor to a mere angel.

Manoah meant it as a simple act of hospitality, no doubt with a religious character to it. Now it becomes a sacrifice to be put on the rock. That rock reminds us of the Rock of ages, of the only Rock, the only thing firm in a world as weak and unstable as water... It is on the Rock Christ Jesus. That is the only basis of communion with God. The feast is not spread on Manoah's table. It is put on the lasting Rock — the only basis of relationship, and the only basis of power, for anyone who is to be a Nazirite and a witness for God.

The rock on which they placed their offerings is accepted as an altar by the Lord.

The burnt offering is before us in this offering of Manoah and his wife. It is Christ in all His blessed perfection, wholly burnt, a sweet savour to God (Leviticus 1). The burnt offering was all for God; none of it could be eaten by man. But along with it we find God provided a grain offering (vv. 19, 23), and of this the priest might eat.

God has called us in to share, in our measure, in His own delight in Christ and His work. There is a grain offering. He has given to the believer that same blessed Christ to be the continual food of his soul.

The messenger acts according to the name He has given... He is that wondrous Stranger who came again and again in the Old Testament, with His face veiled and His identity hidden. Yet He gave enough hints to remind us that Jehovah and the angel of the Old Testament is, after all, our Jesus, who is Jehovah the Saviour... It is as if He would say to this lowly, weak, helpless couple: if you are to be true Nazirites, you must follow Me by faith where I am. You must see Me as I am, first identified with the Rock, as the altar.

The starting point of these truths is the sacrifice... The cross is the foundation of all our knowledge as children of God. Manoah wanted to know many things which the Lord could not reveal to him before the sacrifice. But once this foundation was laid, the angel did wonderfully.

Manoah turns what he had supposed to be a meal into a sacrifice, because the Lord had revealed His wish that it should be so (Judges 13:15, 19)... All three were cases of true worship, even though they clearly departed from God's own established worship.

Only the Son of God would have dared to identify Himself with the burnt offering, going up to God in its smoke and fragrance. The name "Secret" (pahlah) in verse 18 links Him with the Son who would be called "Wonderful" (pahlah) in Isaiah 9:6. It is a serious error, as John found, to mistake an angel for the Lord; but much more to mistake the Son of God for an angel!

Gabriel the messenger stands at the altar, but he will not go up in the flame of the altar, as the angel-Jehovah did long ago (Judges 13:20). He stands in the temple, but he will not speak of himself as greater than the temple, as Jesus-Jehovah did later. He fills his place as a servant, and takes no higher.

The cross is the foundation of all our knowledge as children of God. Manoah wanted to know many things which Jehovah could not reveal to him before the sacrifice. But with that foundation in place, the angel did wonderfully... In the fire of the sacrifice they found a new way, never opened before — a way for the representative of Jehovah to go up to Him. Their gaze was fixed on the angel, and they saw a glorious person. Only when he had disappeared from before their eyes did they know where his home was.

You must see Me as I am, first of all identified with the Rock, as the altar. This shows us the Person of Christ. Then the sacrifice on it... speaks of the work of Christ. So as He goes up in the smoke of the sacrifice, He says to them, in effect: You must identify Me with One on high. He has linked you with His sacrifice and the Rock.

The fire is judgment. But what need was there of the judgment of God on Him? Though the burnt offering shows Christ in all His absolute perfection, the fire proclaims that He took the place of judgment. The sin and the sinner needed this, and the holiness of God demanded it. But then God has accepted that work. Yes, He finds His delight in it.

Can you fathom what that blessed Christ is to God — the burnt-offering? No, you cannot; but you can do what Manoah and his wife did. You can "look on" and see what God's estimate is... And note that it is God's WISH for me to be occupied in this way. It will be the theme of eternal occupation in heaven, and if so it is fitting that it should be my theme on earth.

This wonderful act revealed something else, not for Manoah, but for us: the separation to God that the angel had spoken about is now heavenly in character. The angel, in parting from them, went up into heaven... Set apart in heaven, He draws us after Himself and fixes our eyes on Himself. His purpose is that the heavenly character of the One whom the world has rejected may be reproduced in us here below. Manoah and his wife had only a faint glimpse of this revelation, though it teaches us much. They "fell on their faces to the ground." Darkness is increasing. Shall we not adore in fuller measure the God who has revealed to us not only a heavenly and glorified Christ, but our place in Him?

The starting point of these truths is the sacrifice. Manoah, more intelligent than Gideon, took the kid with the grain offering and offered them on a rock to the Lord. The cross is the foundation of all our knowledge as children of God. Manoah wanted to know many things which the Lord could not reveal to him before the sacrifice. But with this foundation in place, the angel did a wonderful thing… Their gaze fixed on the angel, they saw a glorious person. Once he had disappeared from their sight, they knew where his home was.

Because knowledge is not the first thing that God requires. Neither knowledge nor even true devotion to God, such as Manoah and his wife had, is enough to keep us while everything is in ruins. What they needed before knowledge was true personal separation to God.

As the flame of the sacrifice burned brightly, the Angel of the Lord ascended in the flame. What a demonstration to Manoah and his wife that this Visitor was no less than the Lord Himself! The Lord Jesus is the true burnt offering, that which ascends in fire to God. So this visit is one of the theophanies of Scripture. That is, the Lord Jesus appeared in Old Testament times, before He actually became man. No one can say what body He came in, or whether it was a solid physical body. But each appearing was temporary.

Manoah wanted to know this man's name so that he could honour him after his word came to pass. So Manoah's thoughts were too much on the messenger, not on the Lord. The Angel asked why he wanted to know His name, since that name is wonderful. In other words, His name was above Manoah's understanding, a name to cause him to wonder.

Think of the Lord in the Old Testament appearings of Christ, or as living in the unapproachable light that no one has seen or can see. The only fitting thing to say is "Wonderful!"

At that moment the hearts and the interests of this poor, faithful few were drawn away from this world. They followed the angel, going up with him to heaven. These simple believers could from then on speak of a path that led to heaven. They could speak of a person who was there, who had become their object while they were still here below.

Verse 21 tells us that Manoah realized they had seen the Angel of the Lord. He rightly concludes that this was God, and he was afraid they would die because they had seen God. For God had said to Moses, "Man shall not see me and live." However, this was not a full revelation of God, but only partial.

Verse 21 tells us that Manoah realized they had seen the Angel of the Lord. He rightly concludes that this was God (v. 22). He was afraid that they would die because they had seen God! For God had said to Moses, "man shall not see me and live" (Ex. 33:20). However, this was not a full revelation of God, but only partial.

It was the common judgment of all those who, in old times, feared God, that they could not see Him and live. They had carried that conscience with them ever since Adam retreated from the presence of God among the trees of the garden. Manoah judged that he must die because he had seen God. Gideon expected the same. Ezekiel fell on his face, and Daniel's healthy appearance turned to ruin when they came into contact with the glory. Isaiah learned the uncleanness of his lips when he saw the King, the Lord of hosts. This was truly learning themselves — not by themselves or among themselves, but by God.

He reasoned in his ignorance of God, but his wife did not. She knew better, and she answered his fears by her faith... Happy woman! She could speak of an accepted sacrifice and a spoken word. She knew that the God who had accepted the one and spoken the other had thoughts of good towards them, not of evil... These devout people of Dan had brought their offering. She had no doubt that the Lord had accepted it from their hand. And because of that offering He had accepted them too, according to His word.

Like so many Christians today, Manoah was filled with fear when he found himself in the presence of God. "He said to his wife, we shall surely die, for we have seen God" (v. 22). His companion was a true helper for him. Is there any room for fear, she said, when God has accepted our offering? The love of God, proved to us at the cross, is the positive guarantee of everything else. "He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?" (Rom. 8:32)

The starting point of these truths is the sacrifice... The cross is the foundation of all our knowledge as children of God. Manoah wanted to know many things which the Lord could not reveal to him before the sacrifice. But with that foundation in place, the angel did wondrously... In the fire of the sacrifice they found a new way, never opened before. It was a way for the representative of the Lord to go up to Him. Their eyes stayed fixed on the angel, and they saw a glorious person. They now knew where he lived, because he had disappeared from their sight.

Manoah, having heard that the name of God was Wonderful, said, "We shall surely die," Judges 13:22. In our day we also have seen that His name is Wonderful, but we live!

We can speak of an accepted sacrifice and a spoken word, and we have full assurance that God will deny neither. He will honour the sacrifice and fulfil His word, for both matter infinitely to Him and to us. He is revealed in both, and having seen Him by faith so revealed, we shall not die but live, and live above the circumstances that threaten to crush us now.

Happy woman, she could speak of an accepted sacrifice and a spoken word. She knew that the God who had accepted the one and spoken the other had thoughts of good and not of evil towards them. She must have known how the Lord had spoken to Moses. He said, "When any one of you brings an offering to the LORD … he shall lay his hand on the head of the burnt offering, and it shall be accepted for him to make atonement for him" (Lev. 1). These devout people of the tribe of Dan had brought their offering. She had no doubt that the Lord had accepted it from their hand, and had accepted them because of it according to His word.

It is still the woman who enters into the mind of God. … Her reasoning is simplicity itself, and its truth proves itself. Faith is always simple. Unbelief is hard work and goes the long way round, for it is the effort of human will against God — and hard work it must be.

This offering of Manoah and his wife sets the burnt offering before us — Christ in all His blessed perfection, wholly burnt, a pleasing aroma to God (Leviticus 1). The burnt offering was all for God; none of it could be eaten by man. But along with it we find God provided a grain offering (vv. 19, 23), and of this the priest might eat.

Like so many Christians today, Manoah was filled with fear when he found himself in the presence of God. He said to his wife, "We shall surely die, for we have seen God" (v. 22). His companion was a true helper to him. Is there any room for fear, she said, when God has accepted our offering? The love of God, proved to us at the cross, is the positive guarantee for everything else. "He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?" (Rom. 8:32)

Like Gideon, Manoah thought he would die at seeing the angel of the Lord. But his wife shows remarkable intelligence. She says that the acceptance of their offerings, and the good news from the angel, clearly showed that the Lord would not kill them.

This was simple, straightforward logic. She was without doubt a believer, but she does not appear to have the same spiritual exercise as Hannah did (1 Sam. 2:1-10).

How completely may we trust Him for the forgiveness of our sins, and for our blessings in grace! He would not delight in fellowship with us, and in His nearness to us, if He did not also delight in two things: the mercy He has shown us, and our believing, ready and assured acceptance of peace at His hand in Jesus. The reasoning of Manoah's wife with her husband applies to this — and there is sweet comfort in that artless but unanswerable argument of faith.

In the case of Samson we see how everything shows God's hand working in sovereignty. He chooses the already dishonoured tribe of Dan — the first in Israel to fall into idolatry (Judges 18). He can do as it pleases Him. Unasked, the Lord appeared to Manoah's wife and announced the birth — to her who had been childless until then — of this child.

The name has more than one explanation. "Sun-like" is the simplest reading from the root of the word, and Deborah's song gives it some support (Judges 5:31). Yet Josephus explains it as "strong," and that seems to point more to the lesson of his story. The secret of strength shows itself in him, both in his victories and in his failure and defeat.

He would only start the work — for he was not Christ! He might "begin" the work: the true David alone could finish it. It is worth noting here that his name Samson means "Sun-like" — from Shemesh, the "Sun" of Righteousness Himself.

In this case the state of the people was such that God sets him apart to Himself as a Nazirite. There could be no stronger proof that the people as a whole were far from God. In all ordinary cases a Nazirite was someone who had taken a special vow of separation to God, but only for a short time. In this case it was an extraordinary Nazirite vow, stretching through his whole life.

Samson grew, the LORD blessed him, and the Spirit of the LORD began to stir him. The book of Acts shows the same features of growth (Acts 6:7), blessing (Acts 4:32-33) and the moving of the Holy Spirit (Acts 9:31). Yet Judges says very little about this period of Samson's life, compared with the detail it gives about his failure. In the same way, the church's early days were very brief compared with the centuries of failure that followed.

God was working with him, but we do not see in Samson a serious concern to let the Word of God guide him.

There are two distinct things: what God intended Samson to be, and what he was. These are two very different things. The history of Samson as he was gives us plenty of material for warning. But the history of Samson as God intended him to be shows us who and what alone can deliver God's people from the power of the Philistines — from the power of a religion that is only outward.

Here we see a child of promise, and one who gave the brightest promise. We see godly parents, and a true desire to bring their son up as he should go, "and the young man grew, and the LORD blessed him."

This in no way excuses Samson for all his wilfulness and sin. But it does bring great comfort to an aching heart to know that it is God's prerogative to bring good out of evil… Samson's name appears in the honour lists of Hebrews 11.

Samuel was exercised in heart before he was manifested, and David likewise, and Ezra, and Nehemiah, and the rest of them, though in different ways. The Spirit of God was getting the instrument ready before the hand of God used it. As we read of Samson, "the Spirit of the Lord began to move him at times in the camp of Dan between Zorah and Eshtaol."

Again it says about Samson, "The Spirit of the Lord began to move him at times" (Judges 13:25). It also says that "the Spirit of the Lord came mightily upon him" (Judges 14:6; 15:14)… The thought of the Holy Spirit abiding is never suggested in Old Testament Scripture. It was merely His coming upon a man in the character of power.

We too may win such victories. We do not depend on a temporary action of the Holy Spirit coming on us from outside. We win because, through redemption, the Holy Spirit has sealed us, and He is the Spirit of power.

In this case the state of the people was such that God sets him apart to Himself as a Nazarite. There could not be a stronger proof that the people, as a whole, were far from God. Normally a Nazarite was someone who had taken a special vow of separation to God, but only for a short time. Here it was an extraordinary Nazariteship, stretching through his whole life.

Samson, as a type, sets before us the principle of Nazariteship: entire separation to God. That separation is the source of strength in conflict with our enemies. These enemies are seen as ones who seek to gain the upper hand among the people of God, within their own borders and in their own heart.

Still, we cannot judge the moral worth of a man of God by the greatness of his gift. Nowhere in Scripture do we find a stronger man than Samson, nor one weaker morally… Samson was a Nazarite, and the Spirit of God often came on him. But his heart had never been judged, so his state did not match the gift he used.

In Judges 13:25 it should read, as the margin has it, "Mahaneh Dan," a place named because of what happened there, as told in Judges 18:12.

Samson grew, Jehovah blessed him, and the Spirit of Jehovah began to move him. The book of Acts shows the same features of growth (Acts 6:7), blessing (Acts 4:32-33) and the moving of the Holy Spirit (Acts 9:31). Yet very little is said about this period of Samson's life in Judges, compared with the details given about his failure.

God always works out His ways, and He does it through many circumstances that are far from matching His thoughts. More than that, He uses those very circumstances to carry out His purposes — here, the deliverance of Israel by an instrument He shaped for that end… Unfaithfulness on our part does not disturb the ways of God. It was by the death of a blind Samson that Jehovah won the greatest victory.

So when you read that Samson goes down, it means something. The first step he takes is a downward step. He goes down to what is claimed as "a portion" of the Philistines. Once there, he forms an alliance with his enemies. So the first step Samson took was an alliance with the enemies of God.

The desire of Samson showed that the word of God did not have its right weight with him. His parents knew much less of God's purposes than he did, but much more of His word. They said to him: "Is there not a woman among the daughters of your relatives... that you must go to take a wife from the uncircumcised Philistines?" The word of God was clear on this point: "You shall not intermarry with them... for they would turn away your sons from following me, to serve other gods" (Deut. 7:3-4). Why did Samson not pay attention to this?... In the life of Samson, three women mark the three stages which led to the loss of his Nazariteship. The first pleased his eyes; he formed a passing connection with the second (Judges 16:1), and he loved the third (Judges 16:4).

This tendency to look for what "pleases the eyes" in the world led Samson into endless trouble. Only the power of God could rescue him. Scripture shows many believers whose first look toward the world brought trouble they could not undo. We have to watch against that with fear and trembling, for we can never predict what pit a single desire may open for us.

Samson asked his parents to get the woman for him as a wife (v. 2). They knew how inconsistent this was, and protested that he ought at least to find an Israelite wife. Samson did not even defend himself in this, but answered, "Get her for me, for she is right in my eyes" (v. 3). He showed no sign of seeking God's will in finding a wife, but relied only on his personal feelings.

All the events spring out of Samson's attempt to connect himself with the very people from whom he is to "begin to save" Israel. That is a sad sign of how his story ends. The alliance is what brings on the conflict. The Philistine and the Nazarite cannot really unite, and trying to do so only shows how far apart they are by nature.

But here is a man whose testimony is to be one of separation, and the first thing he does is to link himself with the enemy... A man who can take a Philistine to his heart cannot be an uncompromising witness against them. Let us apply this to our own relationship with this world. Who can take the world into his heart and still bear faithful testimony against it?

His marriage to the woman of Timnah was of God (Judges 14:4). That is, God used it as an occasion against the Philistines. But the act itself went against God's express command. It is a sign of the condition they were in.

But Samson was not single-eyed; he brought a divided heart to the work. He tried to combine pleasing his own eyes with his hatred of the enemy of his people. He was holding out his left hand to the world while wanting to fight it with his right. Yet God took note of what there was for Him in this divided heart. "It was of the Lord," who could use even Samson's weaknesses to carry out His purposes of grace toward His people.

When you read that Samson goes down, it is suggestive. The first step that he takes is a downward step. But more than that: he went down to Timnath, and saw a woman in Timnath, of the daughters of the Philistines. He goes down to what is claimed as "a portion" of the Philistines, and in going down he makes an alliance with his enemies. So Samson's first step was an alliance with the enemies of God.

In heart he had already declined from his calling, or he could not have thought of such a thing.

This tendency to seek in the world what "pleases the eyes" led Samson into endless difficulties. Only the power of God could deliver him from them. Scripture gives many examples where a first look toward the world lands the believer in trouble that cannot be repaired. We have to watch against that with fear and trembling. We can never tell beforehand what abyss a single lust may open for us. Grace can keep us, but we must not trifle with it, or imagine we can use it as a cover for our lusts or an excuse for our sins.

He knew the Philistines were oppressors of Israel, yet he mixed with them when it pleased him, and he attacked them when he pleased. This strange inconsistency is sometimes seen in the children of God today … He showed no evidence of seeking God's will in finding a wife, but depended only on his personal feelings.

A strong, wilful, wayward young man was Samson. We might say the parents should not have yielded so easily to his demand, "Get her for me; for she pleases me well" (Judges 14:3). And very probably this is true. Is not Samson, just here, a true picture of modern youth? "She pleases me well," or, "It pleases me well," is too often reason enough for the young (or the old) to act in many things. They quite forget the One of whom it is said, "Christ did not please Himself."

Here is a man whose testimony is to be one of separation, and the first thing he does is to link himself with the enemy. He has settled the whole question of his relationship and testimony at once. A man who takes a Philistine to his heart cannot be an uncompromising witness against them. Let us apply this to our own relationship with the world. Who can take the world to his heart and still bear faithful witness against it?

Notice! It was not the union that was of the Lord, but the intended antagonism to the Philistines — not the means, but the end. Union there could have been none. The opposite happens. When two opposed things are forced together, the recoil and the built-in differences only show up more clearly. The means Samson chose was no divine way to disarm evil forces. The intention was divine; the means were clearly human. So the marriage never takes place, and yet the intention and the divine desire are fully declared and answered.

Two things marked the time of Samson's arrival. God's people were growing more and more corrupt; and "at that time the Philistines ruled over Israel." … The Philistines were not a scourge, a punishment sent from outside. They lived in Israel's own territory, in the land of promise. So to accept their rule was to give up their own title to the land. God's favour had given them that land as an inheritance no one could take away. … One of the main lessons of Samson's life comes from these two facts. God's people may lose the truth of their calling and, through unfaithfulness, submit to the rule of the enemy. Then complete separation to God is the only way of power.

Notice! It was not the union that was from the LORD, but the intended opposition to the Philistines — not the means, but the end. There could have been no union at all. … The means Samson proposed was no divine way of cancelling out evil forces. The intention was divine, but the means were clearly human. So the marriage never takes place, and the intention and divine desire is fully declared and answered.

Look at it in detail and you will see he has no thought of God in it. God has His thoughts in it, blessed be His name; He overrules even our follies and mistakes. … But it is one thing for God to have His purpose and quite another thing for me to be accomplishing that purpose. God will accomplish His purposes despite my disobedience. But I can never use His purposes to endorse my disobedience.

Samson's marriage to a daughter of Timnath was clearly a positive sin, an open breach of the LORD's commands. The blessing the Lord gave him when the Philistines wronged him does not justify it at all. He did not find blessing in his marriage — quite the opposite.

Samson was not single-eyed; he brought a divided heart to the work. He tried to combine pleasing his own eyes with his hatred of his people's enemy. So he held out his left hand to the world while wanting to fight it with his right. Yet God took note of what there was for Him in this divided heart. "It was from the LORD" — He could use even Samson's weaknesses to carry out His purposes of grace towards His people.

If man had written the story, would he have dared to speak out this plainly? Without inspiration, I doubt any believer would have wanted to write that verse, or many others, as God has written them. … Now I am far from denying that it is right for us to feel the pain and shame of Samson's ways. But God's Spirit always assumes one thing — the perfect goodness and unswerving holiness of God.

Mixed as Samson's motives were, "he sought an occasion" in a time of ruin. And why? To deliver Israel by striking 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, set apart to God ourselves, have hearts filled with tender pity for our brothers and sisters still in bondage under the world's yoke. May we seek an occasion, in love and the energy of the Spirit, to deliver them from it. … His desire was so intense that it found the occasion, where the lazy and indifferent, meeting an obstacle in their path, would have turned back.

Samson was called by God to be a true Nazarite — a man set apart to God — but in the life that was meant to display that Nazarite character he failed. "He went down to Timnath" is a worrying beginning. It was a step in the wrong direction. He stepped onto the territory of the enemy to enter into an alliance with the Philistines... Timnath means "portion assigned." He left his occupation to seek a portion with the Philistines. Yet it was of the Lord in the sense that He permitted it for a wise purpose. And on that wrong course he came to the vineyards of Timnath and met the roaring lion. The lion is a picture of Satan (Amos 3:8; 1 Peter 5:8). He roared at the Nazarite, as Satan still roars against anyone who bears the marks of separation to God.

Whatever Samson's motives and conduct may have been, it was the Holy One, as we are told, who prompted him against the aggressors of Israel... So there was an arrest on the road. We know that a spirit of ease and self-indulgence is quick to find a lion in the way. It can invent one where none exists. But here was a real lion, and it roared against the self-willed young man.

Keep in mind that Samson came into the world for one express purpose: to overthrow the Philistines and so set God's people free. Since this was his mission, it is not surprising that a young lion — a picture of Satan's power — roared against him.

Nothing is more terrifying than the roar of the lion. Satan tried to frighten the holy soul of Christ, to make Him abandon the divine path that led down to the sacrifice. In the power of the Holy Spirit, and in perfect dependence on His Father, the Lord withstood him in the garden on the Mount of Olives... In just the same form Satan presents himself to the children of God. "Your adversary the devil prowls around like a roaring lion, seeking someone to devour" (1 Peter 5:8). If he does not succeed in luring us, he tries to frighten us. Now the young lion faced Samson, coming up against him from the country of the Philistines. Here his Nazariteship showed its full power, and that power is the power of the Spirit of God.

Here the Lord teaches him that it is not by an unholy alliance with evil, but by outright opposition to it that he must overcome; and in the long run he practically comes to this.

God appears to be teaching him this. His Spirit can enable him to overcome the direct enemy without any help, for he had "nothing in his hand." How much more can He do it without any human plan of an unholy union. Unaided, Samson faces this terrible enemy and succeeds so completely that through God he "tore the lion in pieces as one tears a young goat."

But when the young lion roared against him, "the Spirit of the Lord rushed upon him, and he tore the lion in pieces as one tears a young goat." This was surely God's voice to His servant, reminding him that he would be above all the enemy's power as long as he walked in keeping with his call and mission.

Samson's victory over the lion of Timnath was not only a proof of strength; it was a secret between him and God. When his eyes were drawn to the daughter of the Philistines, he told his parents about it; about his victory he told no one... All that, kept unbroken between his soul and God, was for him the only means of following a path of blessing in this world.

A young lion roared at him, so there was an arrest on the road. We know that the spirit of ease and self-indulgence easily finds a lion in the way. It can even make one where there is none. But here was a real lion, and it roared at the self-willed youth. Then "the Spirit of the LORD rushed upon him" — an amazing fact to some minds, given the circumstances. This is the agent of divine power at work. It is in no way the seal of redemption or the pledge of the inheritance, as we know Him dwelling in us now, since Jesus shed His blood.

Satan appears here in one of his many forms. The seduction may lead into the ambush, and the ambush into open assault. But in open attack he is less to be feared than elsewhere. The soldier of Christ is more easily lulled to sleep than beaten in battle. The Spirit of the LORD comes on Samson at once, and he wakes up to his strength. He tears the lion without a weapon in his hand, as easily as one would tear a young goat. It is the power of God, but worked out in the living energy of a man stripped bare of all other help. With such help the mightiest foe goes down as easily as the weakest. There is no need to measure difficulties. Just be sure of this: the greatest opposition means the greatest triumph. And it is the glory of the clay jar that the power's excellence belongs to God and not to us.

Here the Lord teaches him how he must overcome. It is not by an unholy alliance with evil, but by direct opposition to it. And in the end he does come to this.

But when the young lion roared against him, "the Spirit of the LORD rushed upon him, and he tore the lion in pieces as one tears a young goat." This was surely God's voice to His servant. It reminded him that he would be stronger than all the enemy's power, as long as he walked in keeping with his call and mission. "The lion," as another has said, "has no strength against one who belongs to Christ."

Samson's victory over the lion of Timnah was not only a proof of strength; it was a secret between him and God. He told his parents about the Philistine woman who had caught his eye. About his victory he told no one. Samson's life was full of secrets and at the same time full of acts of power. Even his Nazarite separation was a secret, a link between his own soul and the LORD that no one knew about. This link is for us communion.

When we see these words we may be sure that the conflict is entirely according to God and without mixture. We can also win such victories. Our victories do not depend on a temporary action of the Holy Spirit coming on us from outside. They rest on redemption: God has sealed us with the Holy Spirit, who is the Spirit of power. Still, we cannot measure the moral worth of a man of God by the greatness of his gift. Nowhere in Scripture do we find a stronger man than Samson, nor one weaker morally.

Decline is immediate and rapid: "And Samson went down." His affection was not set among the people of God. He became motivated by lust and not love — the lust of the eyes. The German Bible translates the last phrase of verse 3, "she pleases me well," as "she is right in my eyes." That fits the closing summary of the book of Judges, given in its final verse.

It is quite true that "it was from the LORD, for he was seeking an opportunity against the Philistines." But it was still true that this alliance with a woman of the world — "the world inside the enclosure of God's people" — was a clear departure from the path of separation. It was open disobedience to the word of God. What was it, then, that drew him into this sin? Twice we are told that the Philistine woman pleased Samson well (chap. 14:7)... Two things led him astray — the lust of the eyes, and the satisfying of his affections. This woman answered the desires of his heart. He went ahead to get what he wanted, without seeking counsel from God. The question was never asked whether she pleased God; it was enough that she pleased Samson.

Then in the power of the Spirit who came upon Samson he tore the lion apart like a young goat. Then he saw the woman and she pleased him well. Strange contrast! In the power of the Spirit he tore the lion, and then falls victim to the enemy in another form. How often this is the case in the experiences of God's people.

It is quite natural that the vineyards of Timnah should contain lions too. Satan is here too, in one of his many forms. The enticement may lead into the ambush, and so into the open attack. But we have less to fear from him here than elsewhere. The soldier of Christ is more easily lulled to sleep than beaten in battle.

Samson was not single-eyed; he brought a divided heart to the work. He tried to combine pleasing his own eyes with his hatred of the enemy of his people. He was holding out his left hand to the world while wanting to fight it with his right. Yet God took note of what there was for Him in this divided heart. "It was from the LORD" — He could use even Samson's weaknesses to carry out His purposes of grace toward His people.

Samson's victory over the lion of Timnah was not only a proof of strength; it was a secret between him and God. When his eyes turned to the daughter of the Philistines, he told his parents about it. About his victory he told no one... Even his Nazirite separation was a secret, a link, unknown to anyone, between his own soul and the LORD. This link is for us communion... He kept all of that unbroken between his soul and God. That was his only way of walking a path of blessing in the middle of this world.

The victory of Samson over the lion of Timnah was not only a proof of strength; it was a secret between him and God. He told his parents when the Philistine woman caught his eye. About his victory he told no one. His life was full of secrets and at the same time full of acts of power. Even his life as a Nazirite was a secret — a link between his own soul and the Lord that no one knew about. This link is, for us, communion. We meet four secrets in this chapter. Samson did not tell his parents his plans, or the part the Lord had in them (v. 4). He did not tell them of his victory (v. 6), where he got the honey (v. 9), or his riddle (v. 16).

A swarm of bees had made a hive in the sun-dried carcass of the lion. Death had made room for abundant life and ordered work. The product is the honey that, with milk, gave the land of Canaan its special character. So the eater yielded food, and the strong yielded sweetness. God's mightier power met and subdued the power that was against us. Out of it always comes sweetness and refreshment for the people of God... The cross showed this most gloriously, where power appeared in weakness... The battlefield becomes a banqueting hall. The table is spread not only "in the presence of our enemies," but out of what they themselves provided.

This is the "riddle," the secret of God's people. The lion has no strength against one who belongs to Christ. Christ has destroyed the strength of him who had the power of death. By the might of the Spirit of Christ our warfare is victory, and honey flows from it. But this is carried on in the secret of communion with the Lord.

When a man is born again, the Spirit of God produces a new life in him through the Word received by faith. That life and nature is as different from the old as the nature of the bee was from the nature of the lion... What is more, the new does not improve the old, any more than the bees or their honey improved the lion's carcass. Hear the word of the Lord to Nicodemus: "That which is born of the flesh is flesh"... "and that which is born of the Spirit is spirit," John 3:6.

Is it not clear that Samson barely understood what God was teaching him by the lion he killed, and by the lion's carcass he found with the honey in it? Carried away by his uncontrolled feelings (whatever end God might turn it all to, for He always governs), he was mighty to act; but in understanding he was little more than an unconscious instrument.

This gives rise to the riddle, which Samson knew but could not apply to his own situation. How often this is the case with us! How much sorrow and self-will we bring on ourselves, because we do not take truth in by faith and see how well it fits us... This explains why God so often lets us carry on with our own plans. We have learned truth which, if we applied it, would replace those plans altogether and cast us more consciously on God.

Satan as a lion is put to flight and destroyed. That is one form of defeat. But then comes the honey — subtle and appealing, found in what looks like a harmless carcass, a beaten foe — and it will draw the soul away from God. I do not think these two applications contradict each other... But look at the picture in the light of the facts: Samson was departing from God. So I would commend the view I have suggested. He was on a downward path, and Satan, finding his roar did not frighten Samson, tried what honey could do for him.

This is completely out of character for bees, for they normally avoid corruption of any kind... Honey pictures the ministry of the Word of God, which is sweet... God gifted Samson to help others. But by keeping company with the Philistines, he tied his ministry to the corruption of death... Bees swarming in a dead body did not fit. Neither did Samson's company with the enemy, and that should have troubled him just as much.

Before his marriage Samson had slain the lion, and had found honey in its carcass. He had strength from God while he walked in his integrity. This is the "riddle," the secret of God's people. The lion has no strength against one who belongs to Christ. Christ has destroyed the strength of him who had the power of death. By the might of the Spirit of Christ our warfare is victory, and honey flows from it. But this is carried on in the secret of communion with the Lord.

The conquered lion became the source of food. In the same way, when we were captives of Satan and in his power, our blessed Lord came down and overthrew him... That very occasion becomes the means of our spiritual food, the richest sustenance of heaven, honey out of the carcass. Surely from the cross of Christ all sweetness and all food has come.

If we win a victory over him — now made easy — and treat him as a defeated foe, our souls will be filled with strength and sweetness. We shall be able to give others some of what we have received. But, like Samson who ate as he went along, our own souls will have been fed first. Let us never treat Satan as a friend. If we do, we shall come away from that meeting beaten and weakened, embittered and starved.

The life of Samson abounded with secrets and at the same time with acts of power. Even his Nazariteship was a secret — a link between his own soul and Jehovah that no one knew about. This link is for us communion. We meet with four secrets in this chapter. Samson had not told his parents his intentions, nor the part Jehovah had in these things (v. 4). He had not told them of his victory (v. 6), nor where he had got the honey (v. 9), nor his riddle (v. 16). He kept all that unbroken between his soul and God. That was his only way of following a path of blessing in the middle of this world.

Samson's parents are linked with him through this whole chapter. He drags them down into this defilement completely, making them share in his own folly... They might have said, We brought him up as a Nazarite, but he left the path of obedience when he grew up.

Honey is sweetness. You will remember that the land of Canaan is described as a land flowing with milk and honey. Honey in Canaan is good... But honey in the Philistines' land surely suggests something. As far as God is concerned, the question of eating honey is settled in connection with the sacrifices, where He forbade it. It stands for natural sweetness and natural attractiveness. Sweet things of a heavenly kind are of course proper food in a heavenly place. But to feed nature, and to enjoy the sweets of nature on the enemy's ground, I think is something else.

Carried away by his unchecked feelings, he was mighty to act — whatever end God might turn it all to, for He always governs. But as to understanding, he was little more than an unconscious instrument.

The literal meaning of the word for 'feast' in Judges 14:10 (Hebrew mishteh) is 'drinking' or 'banquet'.

Samson was on slippery ground. This woman caught his eye, and he wanted to take her as his wife; for alliance with the world follows the lust of the eyes. Then he made a feast (v. 10) and sat down at it. No doubt he kept up the outward marks of his Nazariteship, since we are not told that he drank wine with the Philistines. Yet this meal ended sadly for him.

Samson was a judge through whom God brought about great victories. It is all the more tragic to see that again and again he seemed to break off his Nazarite separation. Instead of staying separate for God, he kept company with the enemies (Jdg. 14). His life was not free from contact with death or the enjoyment of wine (see Jdg. 14:9, 10).

Samson again went down into the territory of the Philistines. It was there that he made a feast. It was there that he did what was customary among the young men. It was there that he made a friend (v. 20). He played a game of cunning with those who were experts at cunning games, and he lost.

This leads on to what follows, where the deep lack of fellowship between Nazarite and Philistine comes out clearly, and the strife that had to come begins. Samson goes on to complete his marriage. He makes a feast, as the custom was, and he receives thirty companions, all Philistines, to be with him. A man who is making a life-union with a woman of this people cannot refuse a wider tie.

You take only one, you are just going to marry one Philistine, and you find your house is full. You have got thirty, and they are companions for you, they are your friends. They are your spiritual companions. Take up one unscriptural principle, and a whole host of others just as unscriptural will come with it.

He made a feast to celebrate the occasion. Thirty young men, all Philistines, were brought there as guests, to be Samson's companions. We do not read of any Israelite guests except his father and mother.

Let us return to Samson's feast. He set his riddle before the Philistines, and he was right to think they would understand nothing about it. If it had not been for the feast, he would never have been in danger of giving himself away. But the enemy managed to rob him of the secret he had hidden so carefully. The world works on us quietly, and we lose our communion with God… But did this man of God have much peace and joy during the days of the feast? Far from it: it was a struggle with tears, worry and pressure (v. 17).

May we learn from this lesson. If our dealings with the world have brought us painful experiences, let us hurry back to the Father's house. We never should have left it, even in thought. He lives there, and communion with Him is the source of our peace and happiness for the whole of our journey.

Samson is always telling his secrets. He is always eager to talk about things that nobody ought to know but himself. Things Philistines should never know about, he wants to tell them... He went down to marry one woman, and he finds he has thirty Philistines as companions. What kind of companions are these for a man who is to be the bitter enemy of these people? He is linked with one, and that one has grown to thirty. There he is with a whole company of Philistines in his house, and he associated with them.

What follows brings out clearly the basic lack of fellowship between Nazirite and Philistine, and the strife that had to come begins. Samson goes ahead with his marriage. He makes a feast, as the custom was, and receives thirty companions, all Philistines, to be with him. A man who ties his life to a woman of this people cannot refuse a wider connection.

Samson went to where the enemy was, not to fight but to feast. The enemy's mask was a mask of friendship... We should reject anything that denies, in teaching or in practice, that "friendship with the world is enmity with God."

Samson was on slippery ground. His eyes were captivated, and he wanted to take this woman for his wife. That is the pattern: alliance with the world follows the lust of the eyes. Then he made a feast (v. 10) and sat down at it. He no doubt kept the outward marks of his Nazariteship, since we are not told that he drank wine with the Philistines. Yet this meal had a sorrowful ending for him.

Samson was a judge through whom God brought about great victories. It is all the more tragic to see that he seemed to break his Nazariteship again and again. Instead of being separated for God, he associated with the enemies (Judges 14). Contact with death and the enjoyment of wine were not unknown during his life. Samson's life gives us a warning. It shows in a striking way what happens when someone called to be separated to God fails.

The world has an insidious effect on us, leading to the loss of our communion with God. If our hearts, like Samson's, cling in any way to what the world offers us, it will not be long before we lose our communion. Losing communion does not at first mean losing strength, but it is the road that leads there. As long as the Nazirite vow lasts, even outwardly, strength will not be lacking — as Samson proved to the Philistines in the matter of the thirty changes of garments. But did this man of God have much peace and joy during the days of the feast? On the contrary, it was a struggle with tears, worry and pressure (v. 17)... Samson would never have thought that his thirty companions, helped by his wife, would lay traps to plunder him. The thirty changes of garments belonged to him by right.

He went down to Timnath alone. He met the woman, then he made a feast and was surrounded by thirty Philistines as companions. He had allied himself with the enemy. This compromise, this mixing with the enemies of the cross of Christ, is the common thing today. It has led to the grieving of the Spirit and the loss of power... People look to the world for help in getting deliverance from the world! Worldly attractions, eloquent speakers, exquisite music, clever schemes for gathering crowds — all these are daughters of the Philistine, very fair, all serving religion and pleasing us well. But they are very, very dangerous.

Samson proposed a riddle to the thirty young men. If they solved it, he would give them thirty linen garments and thirty changes of clothing. If they did not solve it, they must give the same to him. This was a foolish proposal, for what would he — one man — do with the clothes for thirty men? Still, the men accepted the wager.

He went down to marry one woman, he finds he has thirty Philistines as companions. What kind of companions are these for a man who is to be the bitter enemy of these people? He is linked with one, and that one has grown to thirty. There he is with a whole company of Philistines in his house, and he associated with them.

You take but one, you are just going to marry one Philistine, and find your house is full. You have got thirty, and they are companions for you, they are your friends. They are your spiritual companions. You cannot take up one unscriptural principle on its own. A whole host of others, just as unscriptural, follow with it.

Samson's victory over the lion at Timnah was not only a proof of strength. It was a secret between him and God… Even his life as a Nazarite, set apart to God, was a secret. It was a link between his own soul and Jehovah, and no one else knew of it. This link is for us communion. We meet with four secrets in this chapter. Samson had not told his parents what he meant to do, nor the part Jehovah had in these things (v. 4). He had not told them of his victory (v. 6), nor where he got the honey (v. 9), nor his riddle (v. 16). He kept all that unbroken between his soul and God. For him that was the only way to follow a path of blessing in the middle of this world.

At once the riddle is proposed. Riddles were common enough in those days, as a test of wisdom. And we have to remember that wisdom in Scripture is not simply what the world counts wisdom, but what is wisdom before God… But if they can solve it, then each one shall have a change of garments. For anyone who can see into the secrets of a life lived with God must have his "habits" changed to match it. They could not see into it. By dishonest dealing with the Philistine wife they learned it, and they were repaid with Philistine garments from Ashkelon.

Satan is the eater, the lion. "Your adversary the devil prowls around like a roaring lion, seeking someone to devour." The conquered lion became the source of food. In the same way, when we were captives of Satan and in his power, our blessed Lord came down and overthrew him. So Satan's mastery over us gave the very occasion for Christ to overthrow him. That occasion becomes the means of our spiritual food, the richest food of heaven, honey out of the carcass. Surely from the cross of Christ all sweetness and all food has come.

The Philistines who came to the wedding feast were only outwardly attached to Samson. They did not taste the honey from the lion's carcass, and the whole matter was nothing more than a riddle to them. These Philistines stand for people who have accepted the form of Christianity without its power. To all such, the truth of God is only so many doctrines to be discussed and riddles to be solved. For "the natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned."

Samson proposed a riddle to the thirty young men, telling them that if they solved it he would give them thirty linen garments and thirty changes of clothing. If they did not solve it, then they must give the same to him. This was rather a foolish proposal, for what would he (one man) do with the clothes for thirty men? However, they accepted the wager.

Samson is always telling his secrets. He is always anxious to talk about things that nobody ought to know but himself. Things that surely Philistines ought not to know about, he wants to tell them. And notice, he does not come right out and tell them plainly, but he puts a riddle to them. He went down to marry one woman, and he finds he has thirty Philistines as companions. What kind of companions are these for a man who is to be the bitter enemy of these people? He is linked with one, and that one has grown to thirty.

Before his marriage Samson had killed the lion and had found honey in its carcass. He had strength from God while walking in his integrity. This is the "riddle," the secret of God's people. The lion has no strength against one who belongs to Christ. Christ has destroyed the strength of him who had the power of death. By the might of the Spirit of Christ our warfare is victory, and honey flows from it. But this is carried on in the secret of communion with the Lord.

Right away we find the riddle proposed. Riddles were common in those days, as a test of wisdom. And we have to remember that in Scripture wisdom is not simply what the world counts wisdom, but what is wisdom before God. The riddle, in its spiritual meaning, is a true test of this, and no one should imagine that a Philistine can explain it. Samson has no such thought. But if they can do this, then they shall each have a change of garments. Anyone who can see into the secrets of a life with God must have habits changed to match it. They could not see into it. They learn it by dishonest dealing with the Philistine wife, and they are repaid with Philistine garments. So they are suitably dressed, and with their own shame, and so the necessary strife begins.

He gives them, not changes of clothing in the spiritual sense, but simply other garments like the very ones they wore, Philistine robes. For the man who gets the gospel secret in a way that is not God's way may get a change of clothing. There are plenty of people who get the gospel secret in their heads but not in their hearts. Plenty can tell you that out of Satan's power has come the sweetness of God's blessing. They say it off because they have heard somebody else say it. They have not learned it in their own soul. They may get a change of clothing, but it is only a new garment of the old creation.

Satan is the eater, the lion. "Your adversary the devil prowls around like a roaring lion, seeking someone to devour." The conquered lion became the source of food. In the same way, when we were captives of Satan and in his power, our blessed Lord came down and overthrew him. "Through death He destroyed the one who has the power of death, that is, the devil." So Satan's mastery over us gave Christ the occasion to overthrow him. That occasion becomes the means of our spiritual food, the richest food heaven has — honey out of the carcass. Surely from the cross of Christ all sweetness and all food has come.

In that image we see the enemy in great power, but God infinitely above him. He is able to use the least worthy vessel of His power, and He sees fit to do it. Out of the slain enemy He provides the sweetest refreshment. How triumphantly Christ our Lord has done this — but in how different a way! Absolutely pure Himself, He was made sin for us, so that we might become God's righteousness in Him. Out of that defeat He gave us our unfailing comfort. What a bright contrast between Samson and the Man who overthrew Satan on that cross! There He Himself reached the very lowest point of weakness. For He won by no outward strength but by suffering. He was crucified in weakness, but rose in the power of God.

God's mightier power has met and subdued the power that was against us. Out of that defeated power there always comes sweetness and refreshment for the people of God. This happens because life has come in where death was, and order has risen out of the grip of corruption... The same is true, in measure, in every defeat of the enemy where the Spirit of God works in the living energy of the saint of God. The battlefield becomes a banquet hall. The table is spread not only "in the presence of our enemies," but out of what they themselves supplied.

The riddle, in its spiritual meaning, is a true test of wisdom as God counts it, and no one should imagine that a Philistine can explain it. Samson has no such thought. But if they can do it, each of them will get a change of clothing. Anyone who can see into the secrets of a life with God must have his habits changed to match. They could not see into it. They learn it by dishonest work on the Philistine wife.

My comfort is, "You, Lord, are above it and behind it." So I can give thanks for it as one of the "all things." With a broken heart and a subdued will, I have given thanks for sorrows that cut deep into my own soul. I do not say this lightly, but as before God. You know I could not have lived through this and that. Your grace let me receive it from Your hand, and find that out of the eater came something to eat.

Honey is sweetness, and the land of Canaan is called a land flowing with milk and honey. Honey in Canaan is good... But honey in the land of the Philistines surely suggests something. "Have you found honey? Eat only enough for you." As far as God is concerned, the question of eating honey was settled with the sacrifices, where He forbade it. It stands for natural sweetness and natural attractiveness. Sweet things of a heavenly kind are, of course, the right food in a heavenly place. But to feed nature, and to enjoy the sweets of nature on enemy ground, I think is something else. Satan as a lion is put to flight and destroyed. But out of a carcass that seems able to do no harm comes that subtle honey which will draw the soul away from God.

The person who wants to tell the secret, and yet does not want to, will find that the secret comes out. Think of the person who plays with the enemies of God. He is not quite ready to open his heart to them, but he still hints at ways they might get into the secret of his spiritual life. He will find that the very principle he has taken as the partner of his life is the one that betrays him into giving up the secret he guards so jealously. That is what Samson finds. His wife's friends threaten her that they will burn her house with fire if she does not get the secret out of him somehow. Fine company for a Nazarite to keep. So, in fear of that threat, she spends what should be a very happy time in tears. She knows well that her companions are cruel enough to carry out what they say.

He put his riddle to the Philistines, rightly supposing they would understand nothing about it. Indeed, if it had not been for the feast, he would not have been in danger of betraying himself. But the enemy succeeded in robbing him of what he had so carefully hidden. The world has a subtle, damaging effect on us. It leads to the loss of our communion with God. … But did this man of God have much peace and joy during the days of the feast? On the contrary, it was a struggle with tears, worry and pressure. … Samson would never have thought that his thirty companions, helped by his wife, would set traps to plunder him. The thirty changes of clothes belonged to him by right.

A marriage attempted in such circumstances must end as it does here: she puts the Philistine cause above her own husband. Her devotion to him dissolves in fear of her own people. They threaten her with ruin unless she betrays him. If she had clung to him in true devotion, as she should have, he would certainly have saved her from the disaster she dreaded. But failing to do this, she betrays and compromises the one she should have suffered for.

They take their revenge, not on Samson, but on the woman who had betrayed him. They burn her and her father's house with fire. That was the very fate she had feared, and the threat of it had made her act unfaithfully to Samson. This teaches us that whatever we try to escape through unbelief and unrighteousness is sure to be our eventual doom. We may escape it for a moment, but our escape is, after all, the sure road to it.

He rescued failing Samson from the direct consequences of his sinful association, but He dealt out justice for treachery at the hands of their own people. … We can all understand righteousness where the ground is clearly approved by God. But is it not also strengthening to find that God knows how to give effect to His principles, even where everything was dark and faulty?

God brings about His ways not only by means of things He approves. He also makes everything work toward the result He wants — our very faults, His discipline, the opposition of Satan and of the world. Our unfaithfulness does not disturb the ways of God.

The victory of Samson over the lion of Timnath was not only a proof of strength; it was a secret between him and God. When his eyes were drawn to the Philistine woman, he told his parents about her. About his victory he told no one. Samson's life was full of secrets and at the same time full of acts of power. Even his Nazarite vow was a secret — a link between his own soul and the LORD that no one knew about. For us, that link is communion. We meet four secrets in this chapter. Samson had not told his parents what he planned, or the part the LORD had in these things (v. 4). He had not told them of his victory (v. 6), or where he got the honey (v. 9), or his riddle (v. 16). Keeping all of it unbroken between his soul and God was his only way to walk a path of blessing in the world.

So we cannot claim the secret of the Lord, the close relationship of God's people to Him, and the feelings it produces. The secret and the strength of the Lord belong to His redeemed people alone. How could Samson tell this to his Philistine wife? What weight would the special privileges of God's people carry with someone outside their number? And how can we speak of such privileges while we disown them by the very relationship we stand in? We disown them by handing over this secret. We then stop being separated and consecrated to God, and stop trusting Him as we can trust no one else.

To answer a riddle like this the men would have to read Samson's mind. Samson gave them the seven days of the feast to find the answer. On the seventh day they threatened his wife with death if she would not get the answer for them (v. 15). She did not tell Samson about the threat, as a wife ought to have done. Instead she wept and begged him for the answer to the riddle. When Samson gave in, she passed the answer to the Philistines. How clear a proof was this that her heart was not with her husband but with her native people.

Samson wants to tell his secret. Notice this: the man who wants to tell a secret, and yet does not want to, will find that it comes out. Think of the person who plays with the enemies of God. He is not quite ready to open his heart to them, yet he hints at ways they might get into the secret of his spiritual life. He will find that the very thing he took as the partner of his life is what betrays him, drawing out of him the secret he has guarded so closely.

If our hearts cling in any way to what the world offers, as Samson's did, it will not be long before we lose our communion with God. Losing communion does not mean losing strength at once. It is, however, the road that leads there… But did this man of God have much peace and joy during the days of the feast? Far from it: it was a struggle with tears, care and pressure (v. 17). The very woman he had chosen betrayed him.

Samson met his end because he told his secret. Right here at the beginning, his telling of it warns of what the end may be. He tells one secret here, and in the end he has to tell the deeper one: the secret of his whole separation to God, the secret of whatever testimony and power he has.

Samson's victory over the lion of Timnath was not only a proof of strength; it was a secret between him and God. When his eyes were drawn to the daughter of the Philistines, he told his parents about it; about his victory he told no one. Samson's life was full of secrets and at the same time full of acts of power. Even his Nazirite calling was a secret, a link between his own soul and the Lord that nobody knew about. This link is, for us, communion.

Before his marriage Samson had killed the lion and had found honey in its carcass. He had strength from God while he walked in his integrity. This is the "riddle," the secret of God's people. The lion has no strength against one who belongs to Christ. Christ has destroyed the strength of the one who had the power of death. By the might of the Spirit of Christ our warfare is victory, and honey flows from it. But this is carried on in the secret of communion with the Lord.

We cannot appeal to the secret of the Lord — the close relationship of God's people to Himself, and the feelings it produces. The secret and the strength of the Lord belong to His redeemed people alone. They are their right and their strength. How could this be told to his Philistine wife? What effect would privileges that belong only to God's people have on someone outside? How can we speak of these privileges when we disown them by the very relationship we are standing in? We disown them by handing over this secret. Then we stop being separated and consecrated to God. This experience should have kept Samson from taking a similar step later. But in many ways experience is useless in the things of God, because we need faith at the moment; it is God Himself whom we need.

But did this man of God have much peace and joy during the days of the feast? On the contrary, it was a struggle with tears, worry and pressure (v. 17). It is hard to imagine that mixing with the world would produce such bad results, but it does.

She did not tell Samson about the threat, though a wife surely ought to have. She wept as she urged him to tell her the answer to the riddle. When Samson gave in, she told the Philistines the answer. What a clear proof this was that her heart was not with her husband but with her own people.

Samson met his end because he told his secret. Right here at the beginning, his telling of a secret warns of how it may end. He tells this secret now. In the end he has to tell the deeper secret of his whole separation to God — the secret of any testimony and power he may have.

If she had only clung to him in true devotion, as she should have, he would surely have saved her from the disaster she dreaded. Instead she betrays and compromises the one she should have suffered for. Samson is betrayed by the one he trusted most, where he would least expect treachery. But the Lord turns it into blessing, and the intended union is broken off. He must give it up to pay the penalty he had brought on himself by revealing his secret to the Philistine.

To answer a riddle like this the men would have to be able to read Samson's mind... Of course no one would think of honey coming from a lion, and they knew nothing of a dead lion with honey in its carcass.

In its spiritual meaning, the riddle is a true test of wisdom before God, and no one should imagine that a Philistine can explain it. Samson does not expect them to. But if they can do it, each of them will get a change of garments. Anyone who can see into the secrets of a life with God must have his "habits" changed to match. They could not see into it. They learned it by dishonest dealing with the Philistine wife.

It is insulting to his wife that he calls her a heifer. But what did he expect after telling the answer to his wife, who was a Philistine?

He tells the riddle to his wife. She, of course, tells it to her companions and Samson's. Then they give him the answer. He sees the treachery and says, "If you had not plowed with my heifer, you would not have found out my riddle." Ah, if he had only turned it round: "If I had not plowed with your heifer." But he blames them, you see. He blames them for an alliance he had formed himself, and that alliance is how his secret reached them.

The life of Samson abounded with secrets and at the same time with acts of power. Even his Nazariteship was a secret, a link, unknown to any, between his own soul and Jehovah. This link is for us communion... He kept all that unbroken between his soul and God. That was the only way for him to walk a path of blessing while living in this world.

But the enemy managed to rob him of what he had hidden so carefully. The world works on us in a quiet, creeping way, and that leads to the loss of our communion with God. If our hearts cling in any way to what the world offers us, as Samson's did, we will soon lose our communion... But did this man of God have much peace and joy during the days of the feast? On the contrary, it was a struggle with tears, care and pressure (v. 17).

Samson met his end because he told his secret. Right at the start, this telling of a secret warns how it may end. Here Samson tells the riddle. In the end he has to tell the deeper secret of his whole separation to God — the secret of any testimony and power he may have.

People count honey as the sweetest thing nature gives, and Judges 14:18 shows this. Honey, like leaven, had no place in the offerings people brought to God. Our Lord Jesus Christ was grace itself. But the grace of God is not natural sweetness, the kind close to human niceness, because truth as well as grace has reached us in Him.

If only she had held on to him in true devotion, as she should have, he would surely have saved her from the disaster she feared. Instead she betrays and compromises the one she should have suffered for... but the Lord turns it into blessing, and the planned union is broken off.

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… 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 Scripture do we find a stronger man than Samson, nor one weaker morally… Samson was a Nazirite, 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.

One of the five principal cities of the Philistines. It fell to the lot of Judah, who took Ashkelon and its surrounding areas, Judges 1:18, but they did not really subdue it. It was in the hands of the Philistines when Samson came down to it.

If they can do this, they shall each have a change of garments. Anyone who can see into the secrets of a life with God must have his "habits" changed to match it. They could not penetrate it. They learn it by dealing dishonestly with the Philistine wife, and their pay is Philistine garments from Ashkelon… So the clothes suit them, and they wear their own shame. And so the necessary strife begins.

He gives them other garments like the very ones they wore — Philistine robes, not a change of clothing in the spiritual sense… A man may get the gospel secret in a way that is not God's way. He can still get a change of clothing. Plenty of people get the gospel secret in their heads, but not in their hearts… They may get a change of clothing, but it is only a new garment of the old creation. It is only turning over a new leaf, mere reformation, not the soul really set free.

The grace of God preserved Samson from the final consequences of his mistake, and delivered him from an alliance God could not approve… "And his anger was kindled" (v. 19). Samson was a very selfish man, and he acted from the sense of the wrong done to him. Yet he won the victory over the enemies of Jehovah, and kept none of their spoil for himself; it went back to the world it came from. Then he left the scene of so much unhappiness and "went up to his father's house," which he never should have left to settle among the Philistines.

God always works out His ways, and does so through a multitude of circumstances that are far from matching His thoughts. More than that, He uses these very circumstances to carry out His purposes… God brings about His ways not only by means of things He approves. He also makes our own faults, His discipline, and the opposition of Satan and of the world — in a word, everything — serve the result He wants. Our unfaithfulness does not disturb the ways of God.

Carried away by his unchecked feelings, he was mighty to act (whatever end God might turn it all to, for He always governs). But in understanding he was little more than an unconscious instrument. Yet he did propose a most instructive riddle, which set out rightly the condition of the people of God at that time.

Samson's anger was such, however, that he did not stay with his wife, but went back to his father's house, where he remained for a while. The girl's father evidently considered this to be desertion, and therefore gave his daughter to Samson's close friend, one of the thirty companions of the Philistines (v. 20). Of course there was carelessness on Samson's part as well as looseness on the girl's father's part.

At first, indeed, he goes to visit his wife with a young goat, unaware of what has taken place, and finds she has been given to the one who had acted as his "friend" — the "friend of the bridegroom": a custom to which John the Baptist later makes his well-known allusion (John 3:29). His anger breaks out, not as private vengeance against the woman of Timnah, however, but against the Philistines as a whole.

He goes down at wheat harvest to visit his wife with a young goat, and finds that she has been taken from him — for surely no Philistine alliance is binding, even on their side, much less on the side of faith. She is taken from him, and when Samson protests, his father-in-law answers that he thought she had been abandoned, and therefore he had given her to a friend, and he offers another one. Philistines are always ready to do that, to offer some fresh link with themselves.

Samson went to where the enemy was, not to fight but to feast. The enemy's mask was a mask of friendship. We should reject everything that has the character of denying that "friendship with the world is enmity with God," whether it is a teaching or a practice.

We always carry a little of the world with us when, as children of God, we have mingled with it. But God uses this to separate us from the world by force and completely. He makes union impossible. He sets us in direct conflict with the world, in the very things that had formed our link with it. We had better have remained apart. But it is necessary that God should deal with us in this way... Think of a Nazirite married to a Philistine! God must break off a union like this by causing enmity and hostility to arise.

But God rescued His servant from the alliance he had contracted — not by any active intervention, but by allowing Samson's weakness and his wife's unfaithfulness to stir up strife and enmity between Samson and his uncircumcised friends. Freed from that entangling yoke, God could again be with him, and use even His servant's folly to punish the enemies of His people.

Then he left the scene of so much unhappiness and "went up to his father's house," which he never should have left to settle among the Philistines. May we learn from this. If our dealings with the world have brought us painful experiences, let us hurry back to the Father's house. We never should have left it, even in thought.

After some time Samson decided to visit his wife, and he took a young goat as a gift. She was apparently still in her father's house, and her father refused to let him go into her room. He told him he thought that Samson hated the girl, so that he had given her to his friend. Then he offered her younger sister as a substitute.

He goes down at the time of the wheat harvest to visit his wife with a young goat, and finds that she has been taken from him. Surely no Philistine alliance is binding, even on their side, much less on the side of faith.

When Samson protests, the father-in-law answers that he thought she had been abandoned, so he had given her to a friend, and he offers another one. Philistines are always ready to do that — to offer some fresh link with themselves.

We cannot measure the moral worth of a man of God by the greatness of his gift. Nowhere in Scripture do we find a stronger man than Samson, nor one weaker morally... Samson was a Nazarite, and the Spirit of God often came on him. But he was also a man whose heart had never been judged, so his state did not match the gift he used. Not once, from the start of his career to the end, did he hesitate to follow the path of his lusts. He went, without a struggle, wherever his heart led him. Despite the power of the Spirit, he was a carnal man. When he visited his wife with a young goat, his kindness was carnal. When the world offered him another woman, one he did not want, in exchange for the one he longed for, his anger was carnal. This is always how the world treats us, to our loss and shame, when we have wanted something from it. What it gives, after so many fine promises, has no value to the child of God and cannot satisfy him.

We always carry a little of the world with us when, as children of God, we have mingled with it. But God uses this to tear us away from it completely. He makes union impossible by setting us in direct conflict with the world in the very things that had formed our connection with it. We had better have remained apart. But God must deal with us this way when union with the world becomes a habit, tolerated in the church. Think of a Nazarite married to a Philistine! God must break off a union like this by causing enmity and hostility to arise.

God works out His ways not only through things He approves of, but also by making everything work toward the result He wants — our own faults, His discipline, the opposition of Satan and of the world. Our unfaithfulness does not disturb the ways of God... Very often, to our humiliation, our own ways come to nothing. Look at Samson, who never did take the daughter of the Philistine as his wife.

Surely no Philistine alliance is binding, even on their side, much less on the side of faith. She is taken from him. When Samson protests, the father-in-law answers that he thought she had been abandoned, so he had given her to a friend — and he offers another one. Philistines are always ready to do that — to offer some fresh link with themselves.

The girl's father seems to have taken this as desertion. So he gave his daughter to Samson's close friend, one of the thirty companions of the Philistines. Of course there was carelessness on Samson's part as well as looseness on the girl's father's part.

At first he goes to visit his wife with a young goat, not knowing what has happened. He finds she has been given to the one who had acted as his "friend" — the "friend of the bridegroom." John the Baptist later refers to this custom in his well-known words (John 3:29).

We always carry a little of the world with us when, as children of God, we have mingled with it. But God uses this to separate us from the world by force, and completely. He makes union impossible by setting us in direct conflict with the world in the very things that had formed our connection with it. We had better have remained apart… Think of a Nazirite married to a Philistine! God must break off a union like this by causing enmity and hostility to arise.

Note this — it was not the union that was of the Lord, but the intended opposition to the Philistines: not the means, but the end. Union there could never have been. The means Samson proposed was no divine way of neutralising evil. The intention was divine, but the means were clearly human. So the marriage never takes place, while the divine desire is declared and answered in full.

Nowhere in Scripture do we find a stronger man than Samson, nor one weaker in moral strength… When he visited his wife with a young goat, his kindness was carnal. When the world proposed giving him another woman, whom he did not want, in exchange for the one he so deeply desired, his anger was carnal. This is how the world always treats us, to our loss and shame, when we have wanted something from it. What it gives, after so many fine promises, has no value to the child of God, and cannot satisfy him.

This awakened Samson's anger and he now considered that he would be blameless in harming the Philistines. He did not understand what the New Testament tells believers: "Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, 'Vengeance is mine, I will repay, says the Lord.'"

He goes down at wheat harvest to visit his wife with a young goat, and finds she has been taken from him. No Philistine alliance is binding, even on their side, much less on the side of faith. When Samson protests, the father-in-law says he thought she had been abandoned, so he gave her to a friend. He offers another one. Philistines are always ready to do that: offer some fresh link with themselves. Samson resents this, and now goes to take vengeance on the Philistines for this personal wrong.

This awakened Samson's anger, and he now considered that he would be blameless in harming the Philistines. He did not understand what the New Testament tells believers: "Beloved, never avenge yourselves … for it is written, 'Vengeance is mine, I will repay, says the Lord.'"

His parents, we are told, did not know that it was of the Lord that he might find an occasion against the Philistines to overthrow them. God's purposes will be accomplished despite my disobedience, but I can never use His purposes to endorse my disobedience. I cannot be a partner with God while I disobey Him.

Someone allies himself with what is not of God. Then he finds that they have broken faith with him and treated him in a very shabby way. There is the personal resentment. How often you meet people who say the church they did so much for has treated them outrageously. They worked, gave their money, their time, everything else, and met with nothing but ingratitude. The result is anger and the desire for vengeance. Many a church quarrel comes from this personal animosity, not from zeal for God's honour.

His anger breaks out, not as private vengeance against the woman of Timnah, but against the Philistines as a whole.

Was it of the Lord when he took the three hundred foxes (the word means jackals) and the firebrands to destroy the grain, the vineyards and the olive groves? We find no record that the Spirit of the Lord came upon him for this work. He acted out of revenge, because they had given his wife to another. As an Israelite under the Nazirite vow, he should never have taken her. It was anger, not a judgment commanded by the Lord.

Nowhere in Scripture do we find a stronger man than Samson, nor one weaker in moral terms. He was a Nazirite, and the Spirit of God often came upon him. But his heart had never been judged, so his state did not match the gift he used. When he visited his wife with a young goat, his kindness came from the flesh. The world then offered him another woman, whom he did not want, in exchange for the one he longed for — and his anger came from the flesh too.

God rescued His servant from the alliance he had formed. He did not step in directly. He let Samson's weakness and his wife's unfaithfulness stir up strife and hostility between Samson and his uncircumcised friends. Once Samson was free of that entangling yoke, God could be with him again, and use even His servant's folly to punish the enemies of His people.

The same word occurs in about half a dozen other passages of the Bible, and is always translated "foxes." It will hardly be argued that wheaten sheaves, great or small, spoil the vines... I do not pretend to say that jackals may not be meant, as some have thought... After all, the question between them is of small importance. You can picture the widespread fire that must have followed such a number of swift animals rushing here and there with a flaming firebrand between each pair.

Was it of the Lord when he took the 300 foxes and the firebrands to destroy the grain, the vineyards and olive groves? They were jackals, to be exact. It would have been hard work to catch 300 foxes, for they go alone, but jackals go in packs. We find that there is no record that the Spirit of the Lord came upon him for this work.

One expression occurs again and again in these chapters: "The Spirit of the LORD came upon him" (Judges 13:25; 14:6, 19; 15:14). When we see these words, we can be sure that the conflict is according to God, with nothing mixed in... we cannot estimate the moral worth of a man of God by the greatness of his gift. Nowhere in Scripture do we find a stronger man than Samson, nor one weaker morally.

But this made Samson angry. He now reckoned that he would be blameless in harming the Philistines. He did not understand the New Testament instruction to believers, "Vengeance is mine, I will repay, says the Lord" (Rom. 12:19)... This of course was only personal revenge on Samson's part. No Philistines were killed, but their goods destroyed. Samson in this case did not at all consider the glory of God.

He is angry because of the way he himself was treated, so he goes and takes jackals. That is a strange thing for a Nazirite to be tampering with. The jackal is the most unclean beast that roams around Palestine. It feeds on carrion, and it hides the bones it preys on in the earth until it is ready to renew its rotten meal. It is a striking picture of the flesh, which feeds on decay, on carrion, on corruption. He burned up grain, vineyards and olive orchards, but in the land these things stand for spiritual blessings. Why not drive out the Philistine and enjoy them? Why burn them up and leave the enemy?

Could you imagine Jephthah, even with all his harshness, turning jackals loose among the enemy? Does that look anything like Gideon? He held his torch in his hand, and did not use it to inflame the flesh. He held it simply to maintain a testimony... Let us beware of trying to use the flesh against one another. Beware of stirring up and inflaming what feeds on corruption. Suppose you tell a whispered word that you know will stir up resentment and make enmity. It seems to me that you are then getting ready to put the torch to a jackal and turn it loose.

His marriage to a woman of Timnah was "of the Lord" in this sense. In the ways of God it became an occasion against the Philistines, the people he had allied himself with.

Was it of the Lord when he took the 300 foxes (literally, jackals; it would have been hard work to catch 300 foxes, for they go alone, but jackals go in packs) and the firebrands to destroy the grain, the vineyards and olive groves? We find that there is no record that the Spirit of the Lord came upon him for this work... It was anger, not a judgment commanded by the Lord. And by touching the jackal, an unclean beast, he had defiled himself.

He catches three hundred jackals and joins them in pairs by the tails, with a lighted torch between the tails. Then he lets the terrified animals go into the grainfields and olive groves, just at the time of harvest. The destruction must have been immense. Samson had already become so terrifying that the Philistines do not take revenge on him, their Israelite enemy. Instead they take cowardly vengeance on those who had provoked his anger, and burn the woman of Timnah and her father with fire.

He did not understand the New Testament instruction to believers, "Never avenge yourselves... for it is written, 'Vengeance is mine, I will repay, says the Lord'" (Rom. 12:19)... This burned up the standing grain and the stacked grain that had already been cut, and it spread into the vineyards and olive groves. This of course was only personal revenge on Samson's part. No Philistines were killed, but their goods destroyed. Samson in this case did not at all consider the glory of God.

Samson was a Nazarite, and the Spirit of God often came on him. But he was also a man who had never judged his own heart. His state did not match the gift he exercised... When he visited his wife with a young goat, his kindness was carnal. When the world offered him another woman he did not want, in place of the one he longed for, his anger was carnal.

He goes and takes jackals — a strange thing for a Nazarite to be tampering with. It is the uncleanest beast that roams around Palestine. It feeds on carrion, and hides the bones of its prey in the earth until it is ready to renew its rotten meal. It is a striking picture of the flesh, which feeds on rottenness, on carrion, on corruption... He is not caring what they do, and I don't read that he killed a single Philistine by doing it. He burnt up grain, he burnt up vineyards, he burnt up olive orchards, but in the land these things stand for spiritual blessings... Why not drive out the Philistine and enjoy the grain, the olives and the vineyards? Why burn them up and leave the enemy?

How often God's people act in the same way, in an undignified manner, biting and devouring each other... Whenever an unchristlike spirit shows itself among the children of God — the spirit of malice, envy and vainglory — it robs the people of God of their joy and peace.

Let us beware of fighting with jackals, let us beware of trying to use the flesh against one another. Beware of stirring up and inflaming that which feeds on corruption. If you tell a whispered word that you know is going to stir up resentment, to make enmity, it seems to me that you are getting ready to put the torch to a jackal and turn it loose.

Now freed from that entangling alliance, Samson could have God with him again, and God could use even His servant's folly to punish the enemies of His people. The world may succeed in luring the servants of God away from their steadfastness, but whenever it does so, it brings itself under God's just judgment.

The second exploit, brought on by Samson's wife being given to his friend, stirs the Philistines to greater violence. They take their revenge, but not on Samson. They punish the one who had betrayed him, and her father's house, which they burn with fire. This was the very fate she had so feared. The threat of it had made her act unfaithfully to Samson. This teaches us a lesson. Whatever we try to escape from by unbelief and unrighteousness is sure to be our end after all. We may escape it for a moment, but our escape is, in the end, the sure road to it.

Her devotion to him dissolves before the fear of her own people, who threaten her with ruin unless she betrays him. If she had clung to him in true devotion, as she should have, he would surely have saved her from the disaster she dreaded. But failing to do that, she betrays and compromises the one she should have suffered for.

This again leads the Philistines to take bitter revenge on the people of Timnath who had treated him so badly. In the end the very fate fell on them that the woman had first committed the basest treachery to escape. (Compare Judges 14:15 with Judges 15:6.) Now it was that God worked for His glory. He rescued failing Samson from the direct consequences of his sinful association. But He also repaid treachery, and He did it by the hands of their own people. For "the righteous Lord loves righteousness."

We can all understand righteousness where God clearly approves the ground. But is it not also strengthening to our hearts to find that God knows how to give effect to His principles even where everything was dark and faulty? Even now, while everything is out of order and His enemy is in power, He holds to His own character, owning and using all He can.

The destruction must have been immense. The fear of Samson had already grown so great that they did not take revenge on their Israelite enemy. Instead they took cowardly revenge on those who had provoked his anger, and burned the Timnite woman and her father with fire. But this does the very opposite of calming him. He strikes them hip and thigh with a great slaughter.

Samson finds that his wife has been given to the one who had acted as his "friend" — the "friend of the bridegroom." John the Baptist later refers to this custom (John 3:29).

The Philistines wanted to know who was responsible for this destruction. They learned that Samson had done it, because his father-in-law had given his wife to another man. So they came and burned both the girl and her father to death. People generally do not stop to think what might help in a bad situation; they only want revenge in some way.

Samson found in their vengeance 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 despite everything, it was a deliverance for the people.

The second exploit came after Samson's wife was given to his friend. It stirs the Philistines to greater violence. They take out their vengeance not on Samson, but on the one who had betrayed him and on her father's house, which they burn with fire. This was the very fate she had feared, and the threat of it had made her act unfaithfully to Samson. This teaches us a lesson. Whatever we try to escape by unbelief and unrighteousness is sure to be our doom in the end. We may escape it for a moment, but our escape is, after all, the sure road to it. This act, however, increases Samson's right of vengeance, and we read that he "struck them hip and thigh with a great blow."

God rescued His servant from the alliance he had made. He did not do this by any active intervention. He allowed Samson's weakness and his wife's unfaithfulness to stir up strife and hostility between Samson and his uncircumcised friends. Samson was now free from this entangling yoke. So God could again be with him, and use even His servant's folly to punish the enemies of His people. The world may succeed in luring the servants of God away from their steadfastness. But whenever it does, it brings itself under God's just judgment. … Samson was no longer blinded by his natural affections. He now saw the real character of the Philistines.

Samson found in their vengeance (v. 7) a fresh opportunity for doing the work of God. Here again we find much mixture: "I swear I will be avenged on 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 despite everything it was a deliverance for the people.

Samson, however, was not happy that his wife and her father had been murdered, and it was his turn again to take revenge (v. 7). He attacked the Philistines with a great slaughter (v. 8). If we take judgment into our own hands we will very likely be unfair. We will go much farther in paying back in a wrong way than the wrong deserved. The Philistines had killed two people. Samson killed a great many! The Lord used this, because the Philistines were oppressing Israel. But Samson's motives were not for God's glory. They were for his own advantage.

Then, at last, Samson takes open and public ground. He now strikes the Philistines hip and thigh, and there is a great slaughter. But how long it has been before he gets into direct and open conflict! How much of all this has been purely idle and beneath the dignity of a servant of God! It was a strange display of strength. That strength was superhuman, yet it did not seem to suggest divine power.

The Philistines pay Samson's wife and his father-in-law back for all this by going and burning her and her father with fire. Then, at last, Samson takes open, public ground. He strikes the Philistines hip and thigh, and there is a great slaughter. But how long it has taken him to get into direct, open conflict. And how much in all this strange display of strength was simply idle and beneath the dignity of a servant of God — strength that was superhuman, yet did not seem to suggest divine power.

But God rescued His servant from the alliance he had made. He did not step in directly. He allowed Samson's weakness and his wife's unfaithfulness to stir up strife and hatred between Samson and his Philistine friends. Freed from that entangling yoke, God could be with him again, and use even His servant's folly to punish the enemies of His people. The world may succeed in luring the servants of God away from their steadfastness. But whenever it does, it brings God's just judgment on itself... Samson was no longer blinded by his natural affections, and now he saw the Philistines for what they really were.

Samson found in their revenge (v. 7) a fresh opportunity for doing the work of God. Here again we find much mixture: "I will be avenged on you." And the text does not add that the Spirit of the LORD came upon him. But if He did not appear openly, God was behind the scene, and, despite everything, it was a deliverance for the people.

A place in Judah where Samson lived for a short time (Judges 15:8, 11). The older English translation reads unclearly, "he went down and dwelt in the top of the rock Etam." It is better translated "dwelt in the cleft of the rock Etam."

"The rock badgers are a people not mighty, yet they make their homes in the cliffs." And when he takes the place of dwelling in the rock, which suggests the thought of Christ and of hiding in Him, you may expect something more now than what we have had so far, and so you will find it.

After this we see the Philistines suffering the severest punishment from Samson, who "struck them hip and thigh with a great blow, and he went down and stayed in the cleft of the rock of Etam." There he meets a new trial, and it shows us the state of Israel in the most painful light. Can we go any lower, whether we look at the people of God or at the last deliverer in the book of Judges? ... But if God's people have come into subjection to the world, no one is so heartless towards — if not bitter against — the man who breaks completely with the enemy.

When a believer takes sides with God against the world, he is bound to find himself alone, and Samson understood this. Those who would be witnesses for Christ in a day of ruin must expect to be set aside — and, sadly, set aside by the people of God.

The next important event in Samson's history was that the Philistines tried to make him a prisoner. They found that he would make no compromise with them. He was an open and determined foe, so they "came up and encamped in Judah and made a raid on Lehi." … Their aim was to bind the Nazarite and so make him helpless.

Samson had made himself an outlaw. He had now retired from conflict — retreated, as it were, from the territory of the Philistines — and had taken his place among the men of Judah. Even so, they are bound to have their revenge. They were far from being overcome by what he had done; they press on, and must have his blood.

The blows he has inflicted have now thoroughly roused the Philistines. They invade Judah with an army, and camp in Lehi. The place takes its name ahead of the event, from the "jaw" which he uses to defeat them; and it becomes to them a place of crushing defeat.

Whether the place had this name before the victory or after is not clear. Samson afterwards called it Ramath-lehi, the "hill of the jaw-bone."

Judah! is this the tribe for the praise of Jehovah? is this the tribe that men praise? Did the Philistines only have to call, and at once three thousand men stood willing and prompt to betray the champion of Israel? … Not only were they in slavery, but content to be slaves, yes, traitors. Could a people sink lower in human things?

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 a burden to them. … By identifying themselves with the enemy who enslaved them, Judah was no longer Judah. They had morally exchanged their name for that of the Philistines.

When God's people become worldly and corrupt, they cannot bear those who are really separate. What they want, in this condition, is ease and prosperity; and to get it they must avoid conflict and buy peace at any price. So they must sacrifice the Samsons to win the enemy's goodwill. We see this most fully when the Jews urged Pilate to condemn our blessed Lord and Saviour.

But Samson stayed at the top of the rock Etam. … The top of the rock is clearly the place from which to get the victory. It stands for stability and strength; for what is immovable, and against which the storms beat in vain. Our Lord has become a rock to us. He has laid a foundation broad and deep, and no assault or storm can shake that foundation. He who builds on it is safe forever.

Just as he lived in separation from the Philistines, in open conflict with them, he had power to judge the people of God. He could be no real judge for them when he was down allying himself with his enemies.

The next important event in Samson's history came when the Philistines tried to take him prisoner. They found that he would make no compromise with them. He was an open and determined foe. To bind the Nazarite and so make him helpless was their object.

Samson had made himself an outlaw. He had now retired from the conflict and pulled back, as it were, from Philistine territory, and had taken his place among the men of Judah. Still they are determined to have their revenge. They were far from being beaten by what he had done; they press on, and must have his blood.

Nowhere in the book of Judges do we find a lower moral state than this. Israel no longer cries to Jehovah; worse than that, they do not want to be delivered. The man of God, their rightful deliverer, was a burden to them. The Philistines said: "We have come up ... to do to him as he did to us" (v. 10). Judah said: "What is this that you have done to us?" (v. 11). By identifying themselves with the enemy who enslaved them, Judah was no longer Judah. In moral terms they had traded their own name for the name of the Philistines. Their fellowship with the enemy was complete. Both were enemies of the testimony. Judah was far the worse: they preferred slavery to the unhindered power of the Spirit of God, and Samson was the instrument of that power.

When a believer takes sides with God against the world, he is bound to find himself alone. Samson understood this. Those who would be witnesses for Christ in a day of ruin must expect to be pushed aside — and sadly, it is the people of God who push them aside.

Judah! is this the tribe for the praise of Jehovah? is this the tribe that men praise? At the Philistine's call, could three thousand men step forward so willing and prompt to betray the champion of Israel? Three thousand men of Judah! Three thousand Philistines one could understand. But how dreadful the state of Israel had become. Three thousand men of the worthiest tribe obeyed the Philistines like this. They joined against the strong deliverer, to hand him over, bound a prisoner, to the mercy of those who hated him and despised them! Not only were they in slavery, but content to be slaves — yes, traitors.

Samson was now in the middle of the chosen people, and surely he might count on their help and support. Far from it. They had accepted the rule of their enemies and forgotten their true position. They saw the Nazarite as a disturber of their peace. When God's people become worldly and corrupt, they cannot put up with those who are truly separate. In that condition they want ease and prosperity. To get it, they avoid conflict and buy peace at any price. So they sacrifice the Samsons to win the good will of the enemy.

So Samson, through God's mysterious ways, was cut off from his own people. They handed him over. Later the people of Judah handed over the Lord Jesus in the same way — the true Nazarite, who came to save them.

Judah! Is this the tribe for the praise of Jehovah? Could the Philistines call up three thousand men so willing and quick to betray the champion of Israel? Three thousand men of Judah! One could understand three thousand men of the Philistines. But how deplorable was the state of Israel, when three thousand men of the worthiest tribe obeyed the Philistines like this! They joined against the strong deliverer to hand him over, bound as a prisoner, to the mercy of those who hated him and despised them! Is it they who say to Samson, "Do you not know that the Philistines are rulers over us?" Not only were they in slavery, but content to be slaves — yes, traitors.

Samson's testimony disturbed the quiet slavery of the three thousand men of Judah. So they agree to help the world that wants to get rid of him. They would rather carry the Philistine yoke than face the difficulties and risks that this testimony brings. Nowhere in the book of Judges do we find a lower moral state than this. Not only does Israel no longer cry to Jehovah; they do not even want to be delivered. The man of God, their rightful deliverer, was a burden to them.

By joining themselves like this to the enemy who enslaved them, Judah was no longer Judah. In moral terms they traded their name for that of the Philistines. Their fellowship with the Philistines was complete. Both were enemies of the testimony. But Judah was far worse. They preferred slavery to the unhindered power of the Spirit of God, and Samson was the instrument of that power.

If any man raises a voice of warning against the evil doctrines or worldly practices all around us, people see him as a troublemaker. They must shut his mouth. They must bind him and hold him back. They will tell him that it is wrong to go to extremes, and that moderation is the great thing to aim at. But by that standard, being lukewarm is right and fire stands condemned, because fire is far too hot.

Samson was not happy that his wife and her father had been murdered, and it was his turn again to take revenge. He attacked the Philistines with a great slaughter. If we take judgment into our own hands we will very likely be unfair, going much further in paying back in a wrong way than the wrong deserved. The Philistines had killed two people. Samson killed a great many! The Lord used this, because the Philistines were oppressing Israel. But Samson was not acting for God's glory. He was acting for his own advantage... At this time Samson went to dwell in the cleft of a rock, certainly a better place than among the Philistines, because this speaks of dwelling in Christ.

Things are at the lowest point with him, while on the other hand the grace on his part is beautiful. He knows God has given him strength. Still, he cannot use it against the people he is called to deliver. He quietly lets them bind him and hand him over to the Philistines. Here Judah, the lion tribe, sinks to the lowest humiliation.

Judah was the tribe that Shiloh would come from. Yet Judah showed the same weakness of godly principle toward Samson that marked them later, when they handed the Lord Jesus over to Pilate... Samson is like Him here, though at a moral distance beyond measure — Him of whom it is said, "He came to his own, and his own people did not receive him."

The three thousand men of Judah, whose quiet servitude was disturbed by Samson's testimony, agree to help the world that wants to get rid of him… Nowhere in the book of Judges do we find a lower moral state than this. Not only does Israel no longer cry to the Lord, they do not wish to be delivered. The man of God, their rightful deliverer, was a burden to them… By identifying themselves with the enemy who enslaved them, Judah was no longer Judah. In character they had exchanged their own name for that of the Philistines.

They had accepted the rule of their enemies and forgotten their true position. So they treated the Nazirite as a disturber of their peace, and agreed to hand him over to the Philistines. When God's people become worldly and corrupt, they cannot put up with those who are really separate. What they want, in that condition, is ease and prosperity. To get it they must avoid conflict and buy peace at any price. So they must sacrifice the Samsons to win the goodwill of the enemy.

Judah was the tribe from which Shiloh should come. Yet Judah showed him the same weakness of godly principle that later marked them when they handed the Lord Jesus over to Pilate… What a trying moment for Samson! His own people, for whom he had fought, valued nothing he did. How like Him of whom it is said, "He came to his own, and his own people did not receive him" — though Samson stands at an untold moral distance below Him. What special sorrow the true servant must bear from the very people he serves most earnestly and perfectly!

Samson says to the men of Judah, I will only ask you one thing. You will not kill me, will you? This is the only bright gleam in his whole history. No, they say, we will not kill you, we will hand you over to the Philistines. He can meet them. He is not afraid of them. What matters is the vital link with his own people, the people of God. If that link is kept, and they do not cut him off, spiritually speaking, he will meet the Philistine.

In the power of the strength and the gentleness of God, he will not touch his own people, however ungracious they are to him. So he makes them promise solemnly that they will not fall on him themselves.

Samson allowed them to bind him, and this finds its counterpart in the history of Christendom. The people of God have treated the Holy Spirit much as Judah treated Samson. His power disturbed them. They did not want the liberty of the Spirit, so they have hindered His action. They have tied Him up, as it were, with their new methods — like the new cords with which Judah bound their liberator, while saying to him all the time, "We will surely not kill you." Samson could have acted very differently. These worthless fetters were to him like so many spiders' webs, as he proved later.

So they bind him with the ropes, which suggest regulations to hold him down, and hand him over safe enough to the Philistines, as they think. But when he comes face to face with the enemy, faith stirs itself. These new ropes, the regulations his own people put on him, snap like tow touched by fire. They have no power to hold him.

But at a given moment, the power of the Spirit bursts every bond… Then God made use of a bone thrown away in the fields, the worthless jawbone of a donkey, to win a striking victory… Such instruments are we in the hands of the Spirit of God (see 1 Cor. 1:27-29), yet it pleases the Lord to link our names with His victory.

Judah! Is this the tribe for the praise of Jehovah? Is this the tribe that men praise? Were there three thousand men, at the Philistines' call, so willing and prompt to betray the champion of Israel? Three thousand men of Judah! Three thousand men of the Philistines one could understand. But what a dreadful state Israel had come to! Three thousand men of the worthiest tribe obeyed the Philistines like this. They joined against the strong deliverer to hand him over, bound as a prisoner, to the mercy of those who hated him and despised them!

Samson's testimony disturbed the quiet servitude of the three thousand men of Judah. So they agree to help the world that wants to get rid of him. They prefer the yoke of the Philistines to the difficulties and risks that come from this testimony. Nowhere 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 a burden to them. By siding with the enemy who enslaved them, Judah was no longer Judah. They morally traded their name for that of the Philistines. Both were enemies of the testimony, though Judah was far the worse. Judah preferred slavery to the unhindered power of the Spirit of God, of which Samson was the instrument.

Things are now at their lowest point with him. On the other hand, the grace he shows is beautiful. He knows the strength God has given him. Yet he cannot use it against the people he is called to deliver. He quietly submits to being bound and handed over to the Philistines. Judah, the lion-tribe, stands here in deepest humiliation.

Samson says to the men of Judah, I will only ask you one thing. You will not kill me, will you? This is the only bright gleam in his whole history. No, they say, we will not kill you, we will hand you over to the Philistines. He can meet them. He is not afraid of them. What he needs is that the vital link with his own people holds. As long as they will not cut him off, spiritually speaking, he will face the Philistine.

The people of God have acted towards the Holy Spirit much as Judah did to Samson. His power disturbed them. They did not want the liberty of the Spirit, so they have hindered His action. They have tied Him down, as it were, with their new methods. These are like the new cords with which Judah bound their liberator. All the while they said to him, "We will surely not kill you." Samson could have acted very differently. These worthless fetters were to him like so many spiders' webs, as he proved later. The strong man laughed at their new cords, but he consented to be bound.

Samson, through God's unsearchable ways, was separated from his own people. They gave him up, just as the people of Judah later gave up the Lord Jesus, the true Nazarite, who came to save them.

The men of Judah knew as little about the source of Samson's power as the Philistines did. What a sight! God's chosen vessel a prisoner — or so it seemed — in the hands of the men of Judah! And what could Samson do, with three thousand men of Judah against him as well as the Philistine army? By himself, nothing — but the conflict was not his, it was the Lord's; and the Spirit of the Lord came mightily upon him. It was no longer one man against thousands; it was the LORD against His enemies.

By himself he could do nothing. But the conflict was not his; it was the Lord's. And the Spirit of the Lord came mightily upon him. It was no longer a question of one man against thousands. It was the LORD against His enemies.

But, at a given moment, the power of the Spirit bursts all bonds. "Then the Spirit of the LORD rushed upon him, and the ropes that were on his arms became as flax that has caught fire." Then God used a bone thrown away in the fields — the worthless jawbone of a donkey — to win a striking victory. We are such instruments in the hands of the Spirit of God (see 1 Corinthians 1:27-29). Yet it pleases the Lord to link our names with His victory.

The people of God have acted towards the Holy Spirit in much the same way that Judah acted towards Samson. His power disturbed them. They did not want the liberty of the Spirit, so they have hindered His action. They have tied Him down, as it were, with their new methods, like the new cords with which Judah bound their liberator... The strong man laughed at their new cords, but he agreed to be bound.

We read about Samson, "The Spirit of the Lord began to move him at times" (Judges 13:25). We also read that "the Spirit of the Lord came mightily upon him" (Judges 14:6, Judges 15:14)... Old Testament Scripture never suggests the thought of the Holy Spirit remaining. It was merely His coming upon a man in the character of power.

We may win victories like Samson's too. Not by depending on a temporary action of the Holy Spirit coming upon us from outside, but because through redemption God has sealed us with the Holy Spirit, who is the Spirit of power.

It is important to notice that we cannot judge the moral worth of a man of God by the greatness of his gift. Nowhere in Scripture do we find a stronger man than Samson, nor one weaker morally... Samson was a Nazirite — a man set apart to God by vow. The Spirit of God often came upon him. But he had never judged his own heart, so his state did not match the gift he used.

It is worth noting that the Spirit of God worked mightily in Samson, a judge of Israel (Judges 13:25; Judges 14:6, 19; Judges 15:14). Samson betrayed his Nazirite vow to the crafty Delilah and lost his strength. After that, there are no more references to the Spirit working in him (Judges 16:17). When devotion to God was treated lightly, the Spirit's help was withdrawn.

Is there some silent chain wound around your heart, without a sound but without fail — and it may be, without your knowing it?... Perhaps it is some secret sin, something you cherish and allow in your heart and ways. No one else sees it. There it rusts and clings to you. Be warned, and look to Him who has pointed it out. His unerring eye has seen it. Just as surely, He can snap the chains that bind your heart. They will be like "the ropes that were on [Samson's] arms" — they will become "as flax that has caught fire."

The men of Judah knew as little about the source of Samson's power as the Philistines did... And what could Samson do, with three thousand men of Judah against him as well as the army of the Philistines? By himself, nothing. But the conflict was not his; it was the Lord's, and the Spirit of the Lord came powerfully upon him. So it was no longer a question of one man against thousands; it was the LORD against His enemies.

The enemy no doubt thought Samson was just a man of tremendous strength. But the Spirit of God was the one who gave him that strength.

Then God used a bone thrown away in the fields, the worthless jawbone of a donkey, to win a great victory. The place took the name Ramath-lehi, from the name of that despised tool used in the fight. We are such tools in the hands of the Spirit of God (see 1 Cor. 1:27-29), yet it pleases the Lord to link our names with His victory, as if the jawbone of a donkey had killed "heaps upon heaps."

True to God's way, the tools he used for his mighty feats were of the simplest kind. Once we read that "he had nothing in his hand" (Judges 14:6). Another time the only tool was "a fresh jawbone of a donkey," and with it he killed a thousand men (Judges 15:15).

After killing a few of them, he did not even swap the jawbone for one of their swords. In his hand the jawbone worked perfectly well. If more than a thousand were there, the rest must have run away as fast as they could.

To anyone who sees what a witness it is that the people had gone far from Him, the same principle stands out here in full strength. The man is left on his own. Then there are the events that had brought about the break with the enemy. There is the mind of Judah, not exactly treacherous to the Israelite, yet cowering before the Philistines. And now Samson uses the strangest of war weapons against them — the jawbone of a donkey.

An ass is typical of a strong self-will. The natural man is like a wild ass's colt. He takes up that unclean weapon, and he does win a victory with it. But you never use the flesh, an unclean thing, and never use self-will, without suffering for it. No matter how right the cause, if you use a wrong weapon it will hit back sooner or later... He did not realize that the weapons of our warfare are not of the flesh, but mighty through God... He may boast if he likes, but he has used an unclean weapon, and there is a shadow even upon this which is the brightest side of his life.

Great works have often been done by the faith and energy of people who had only small means — means that looked useless, or even worth despising. If we take this lesson to heart, we will not sit down waiting for swords or royal sceptres before we start work. We will hear the voice of God saying to us, What is that in your hand? A stick? Moses broke the power of Egypt with one like it. What has David not done with a stone? Or Gideon with torches and jars? Or Samson with the jawbone of a donkey?

But at a given moment the power of the Spirit bursts all bonds… Then God used a bone thrown away in the fields, the worthless jawbone of a donkey, to win a remarkable victory. The place took its name, Ramath-lehi, from the contemptible tool used in the fight. Such instruments are we in 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 a donkey had slain "heaps upon heaps."

Their persons show how God has chosen the weak things to accomplish His purposes. One was left-handed. Another used an ox-goad; still another pitchers and trumpets, and one had for a weapon the jawbone of a donkey. One was a woman.

By himself he could do nothing. But the fight was not his, it was the Lord's, and the Spirit of the Lord came on him in power. So it was no longer one man against thousands. It was the LORD against His enemies.

After killing a few of them, he did not even swap the jawbone for one of their swords. In his hand the jawbone worked perfectly… The enemy no doubt thought Samson was just a man of huge strength. But the Spirit of God gave him that strength.

Once He used the mouth of a living donkey to rebuke the madness of a prophet. Now He uses the jaw of a dead one as a weapon to defeat an army. The song of deliverance stresses this: "With the jaw of a donkey I have made donkeys of them; with the jaw of a donkey I have struck down a thousand men."

In Scripture the donkey does not stand for stupidity, as it does for us. It usually stands for refusing the yoke, and that seems to be the meaning here. The easy victory showed that these men were rebels against the yoke of God's rule — a rule it was pointless to resist anyway.

A donkey pictures a strong self-will… He takes up that unclean weapon, and he certainly does win a victory with it. But you never use the flesh, an unclean thing. You never use self-will without suffering for it. No matter how right the cause, if you use a wrong weapon it will turn back on you sooner or later… He may boast if he likes, but he has used an unclean weapon. A shadow lies even over this, the brightest part of his life.

In using the jawbone of a donkey, Samson again broke the rules of his Nazirite vow by touching the bone of a dead animal (Num. 6:6). He pictures a believer using a wrong weapon to fight God's battles… So we too may fight for the truth with the means of the flesh. God may still give grace for a victory, but no credit goes to the vessel… It is not enough to be on the right side. We must also act rightly if we want a reward for our work.

With a jawbone he laid heaps upon heaps, and after the work he sang with a soul full of joy. Then he threw the jawbone away, and his own needs hit him hard… Great service for others will not meet the needs of the soul. Only the Lord can meet them. However brilliant our service, our own souls will starve unless the Lord Himself sustains them. Service alone never sustains.

It has served his purpose, so let it go. After all, it is nothing more than the poor jawbone of a dead donkey!… Everywhere we hear what a wonderful man this man is! What marvellous power in the gospel! What beauty in his teaching!… Samson might just as well have said, "What a powerful jawbone! What a wonderful jawbone!"

He will not keep it. It might become a snare to him: Israel might go chasing after it as they did after Gideon's ephod. It has served his purpose, now let it go — after all it is nothing more than the poor jawbone of a dead donkey! Oh, that we could learn something from this! It is such a day for exalting the poor, foolish instruments that God, in His goodness, may use. Do we not hear everywhere what a wonderful man this man is! What marvellous power in the gospel! What beauty of exposition! What magnetism! What a clever man he is! Yes, indeed, Samson might just as well say, "What a powerful jawbone! What a wonderful jawbone! What a magnetic jawbone!" No, no — put the poor jawbone where it belongs. It must not take away from the glory of Him to whom all glory alone is due.

Place in Judah, near to the land of the Philistines. It was where Samson killed a thousand men with the jawbone of a donkey. Judges 15:9-17. Lehi means "jawbone," but whether the place had this name before the victory or after is not clear. Samson called the place RAMATH-LEHI, "hill of the jawbone."

He casts the instrument of destruction out of his hand, and calls the place the "Jawbone Height." The lesson is worthy of preserving in the name.

Then God made use of a bone cast away in the fields, the worthless jawbone of a donkey, to gain a remarkable victory. We are such instruments in the hands of the Spirit of God (see 1 Corinthians 1:27-29). Yet it pleases the Lord to link our names with His victory, as if the jawbone of a donkey had killed "heaps upon heaps."

For an Israelite, the most defiling thing of all was to touch a bone. Yet Samson takes up an unclean weapon against the Philistines: the jawbone of a donkey, evidence of death, and from an unclean animal. A donkey is a picture of strong self-will. The natural man is like a wild donkey's colt. He takes up that unclean weapon, and he does gain a victory with it. But you never use the flesh, an unclean thing, and you never use self-will, without suffering for it. No matter how right the cause, if you use a wrong weapon, sooner or later it will rebound. So I think we have here a sign that the man did not value his Nazirite standing. He did not realise that the weapons of our warfare are not worldly, but mighty through God. Oh, to use spiritual weapons in spiritual conflict! Do not take up the enemy's weapon. Do not come down to the enemy's level, however remarkable it was for him to pile up heaps and heaps of Philistines with that one jawbone. He may boast if he likes. But he has used an unclean weapon, and a shadow falls even over this, the brightest part of his life.

He had laid heaps upon heaps with a jawbone, and had sung with great joy of soul after his work. Then he threw away the jawbone, and his own personal needs came upon him. "He was very thirsty." Great services for others will not supply the soul's necessities. Only the Lord can supply them. However brilliant our services, our own souls will starve unless the Lord Himself sustains them. Service alone never sustains. On the contrary, the fresher the service, the more we shall be conscious of our own need and dependence on God for personal support.

He used a jawbone to lay heaps upon heaps, and he sang with a thrilled soul after his work. Then he threw the jawbone away, and his own personal wants hit him. "He was very thirsty." Great services for others will not supply what the soul needs. Only the Lord can supply that. However brilliant our services, our own souls will starve unless the Lord sustains them directly. Service by itself never sustains. On the contrary, the fresher the service, the more we will feel our own need and our dependence on God for personal support. No great deliverance granted will supply one drop of relief to the weary soul.

People have often noted that the moment of victory is the moment of greatest weakness, and Samson felt this. This was his fear: to fall into the hands of the uncircumcised, to be in their power. Scripture speaks of the Philistines this way again and again. Circumcision speaks of cutting off and setting aside the flesh, and it had no place with them. So it was right that the Nazarite should fear coming under their power. I wish there were more of this fear today; it would make us more like Samson in his dependence upon God.

But God, who cares for His poor servant, must make him feel his own need of the same lesson. The heat and exhaustion of the fight leave him with a thirst that could kill him. The man who had been dealing out death to others now faces a danger his own hand cannot save him from. He can only cry to Jehovah, and plead with Him His recent intervention on his behalf as the argument for a new one. It is a good argument with the Unchangeable One. He is not a man, that He should change His mind. He is the One "with whom there is no variation or shadow due to change." The lesson, too, must be complete to be a lesson. And He who has just delivered Samson from the hands of the uncircumcised cannot allow him now to fall into them.

Judges 15:19 is better translated, "God clave the hollow place that is in Lehi," that is, in the rock, not in the jaw-bone.

If we do not want to lose the results of conflict, we must use the word of God for our refreshment, and not only for battle. In his extremity, Samson called on Jehovah. God showed him a refreshing spring flowing out of a rock that His own hand had split open. The rock everywhere and always is Christ. "If anyone thirsts, let him come to me and drink" (John 7:37). Let us get back into Christ's presence after conflict.

From God alone must that come. And so, in answer to Samson's cry, God relieves him, and he calls the place En-hakkore, "the well of him that called." He commemorates not his service, but his dependence on God.

Samson was not a man of prayer. Only twice in all his history do we hear him speaking to God (Judges 15:18; Judges 11:28).

Samson gave this name, meaning "the caller's spring," to the place where God gave him water in answer to his call. There is no doubt that the spring was in the rock, not in the jawbone. The words that follow show it: "it is at Lehi to this day."

He used a jawbone to lay heaps upon heaps, and he sang with delight of soul after his work. Then he threw the jawbone away, and his own personal needs troubled him. "He was very thirsty." Great services for others will not supply the soul's needs. Only the Lord can supply them. However brilliant our services, our own souls will starve unless the Lord Himself sustains them. Mere service never sustains. On the contrary, the fresher the service, the more we will feel our own need, and our dependence on God for personal support.

The believer's activity is not everything; conflict does not quench thirst... If we do not want to lose what the conflict has won, we must use the word of God to refresh us, and not only for battle. In his extremity, Samson called on the LORD, who showed him a refreshing spring flowing out of a rock that God's hand had split open. The rock everywhere and always is Christ. "If anyone thirsts, let him come to 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 that closely follow victory.

Then after the victory is won, another bright gleam comes out. Poor dear man, it is the first time we hear his soul going out to God. "My soul thirsts for God, for the living God." We find him parched with thirst. Even after this great victory, the most severe thirst afflicts his soul. Well it might, since he had used an unclean weapon, and well might he find a parched dryness in his soul. But he turns to God, he calls for help, and in the place that bore the name of his victory — Lehi, "the jawbone" — God splits open a place in the rock for him.

Divine power never failed Samson against the enemy. More than that, the LORD's tenderness toward His poor servant stands out. Did He turn away when the thirsty man called on Him, as he cried to God in his distress? Bad as the features we have seen were, we have worse still to see. Yet when he called, God heard and answered him.

This section begins and ends with the rock. He lived in the rock, and out of the rock, under God's splitting hand, the water flows out for his refreshment. The well is called En-hakkore, "the spring of him that called" to God. It is in connection with that, growing out of all that, that we read he judged Israel twenty years... In this period of complete separation from the Philistines, he lived in the rock. He broke the bonds that even his own people would put on him. He stood out in all the energy of faith in God. Then, and only then, could he judge the people of God.

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). Despite all the failures we have pointed out, it contains God's approval of the public career of His servant. The next chapter shows us the loss of his Nazariteship.

It appears to me that the Spirit of God brings in this little notice of his judging Israel here to show that this is the normal close of his history. Nor should we wonder at it. Not that God did not work mightily afterwards, and even more in his death than in his life.

This section begins and ends with the rock. He lived in the rock, and out of the rock, under God's cleaving hand, the water flows out for his refreshment. The well is called En-hakkore, the spring of the one who called on God. Out of all that, and in connection with it, we read that he judged Israel twenty years... He lived apart from the Philistines, in open conflict with them. In that same way he had power to judge the people of God. He could be no real judge for them when he was down allying himself with his enemies.

Verse 20 tells us that he judged Israel twenty years. What form his authority took may be a little difficult to understand. But he was able to withstand the Philistines that long. He never threw off their yoke of oppression over Israel.

God would use another man at a later date to destroy the power of the Philistines. He was a man of a different spirit, with a hand very different from Samson's. I mean, of course, David, the son of Jesse. Whatever might be done now was only the beginning of deliverance for Israel. God would magnify His power, but only as a witness now and then; nothing more.

In all this portion we note too, that "The Spirit of the Lord" came upon him in his mighty acts (Judges 13:25; Judges 14:6, 19; Judges 15:14). And we also notice that he is not accompanied by Israel in these acts. No, even the men of Judah come down to bind him and to deliver him into the Philistines' hand!

Do we want to contend boldly for the truth, to stand for Christ, keeping His Word and not denying His Name? Then three things are absolutely needed: (1) Nazariteship — devotion to the Lord. (2) The Rock — the knowledge of the perfect stability of all God's purposes in Christ risen from the dead. (3) The well of water — dependence on the Spirit of God for refreshment of soul and power for service.

We now enter a new period in Samson's history. It is marked by the loss of his Nazariteship and by his restoration… In Judges 15, God preserved His servant despite himself, in a definite involvement with a woman who served other gods. But that did not correct the natural tendency of his heart. And the first verse of this chapter shows us where that tendency led him. He had courted the idolatrous world, and now he goes after the defiled world, not fearing a temporary association with it. A worldly leaning left unjudged is bound to lead us into more serious falls.

Once we have lost our Nazariteship, we never recover our former condition. Not unless we fully face the fact, judge ourselves thoroughly, and come back into communion… Samson needed to confess his failure and sin. But there is no trace of it, and that accounts for the sad record at the beginning of chapter 16. He had clearly lost all sense of what suited his divine call and mission. So Satan grew bolder with his temptations, and now appeals not to the natural affections, as before, but to fleshly lusts. Samson's eyes were his constant snare.

Samson goes down to Gaza to gratify his own appetites, caring little what stain this might leave on the name of God and on the name of His people. He goes down there a victim to the flesh. And, dear friends, if someone is a victim to the flesh inside, in time he will be a victim on the outside too, where all can see it.

It may seem strange that a man could have any power at all who had so completely sacrificed his conscience, as Samson had. But it is a sad fact: the strength remains for a while after conscience has gone. It seems to be the lingering mercy of God, holding a person back where even conscience is asleep, where something has stopped it from acting.

Samson was allowed to deliver himself by his great strength — but that was all. He won no victory over the Philistines and brought no glory to God. He simply escaped from the hands of his foes. And let the reader notice that the name of God does not appear in the incident. What a contrast to the close of the previous chapter. There Samson called on the Lord. He owned God's hand in the rescue he had just received and asked Him for more help, and God heard His servant's cry. Here he seems to act in self-confidence, using for his own ends what God had given him — a further proof of his sad state of soul.

More than once Samson's history reminds us of Christ's — for instance, his victory over the lion of Timnah, and again in the feat of the gates of Gaza. Like Samson, the Lord woke from the sleep of death. He broke the gates of the enemy's terrible fortress and brought his schemes to nothing… Death was Satan's stronghold. It no longer has doors to hold us. It has become a passage for us. No bolt could imprison Christ there, and no power can keep us there.

He had courted the idolatrous world, and now he goes after the defiled world, not fearing temporary association with it. A worldly tendency left unjudged necessarily leads us into more serious falls.

He does not even keep up the outward forms, but now indulges his own desires, despite the stain it leaves on his own moral character... He goes down there a victim to the flesh. And if a man is a victim to the flesh inside, it is only a matter of time before he is a victim on the outside, where everyone can see.

When the Gazites knew he was in the prostitute's house, they surrounded the place. They waited to kill him in the morning. They had locked the gate of the city. But Samson got up at midnight. With no one to stop him, he took hold of both gateposts and the doors of the gate and carried them to the top of a hill. He could easily have thrown them aside. Clearly he wanted to show his contempt for the Philistines by making them do heavy work to get their gates back.

It is true that he survived at Gaza, though the Gazites were determined to kill him. He had not then given up his Nazirite vow. And he still proved stronger than the Philistines' strength — which is what the name Gaza means.

Samson had sacrificed his conscience completely. It may seem strange that such a man could have any power at all. But it is a sad fact that the strength remains for a little while after conscience has gone. It seems to be the lingering mercy of God that would hold one back even where conscience is asleep... By keeping some of that strength, God in His mercy would still have a word for the soul.

Yet here, though he had fallen lower than ever, we find power put forth in these shameful circumstances... The man went out in the confidence of his strength. To all appearance he did things just to make the enemy feel what he could do. There was about as little thought of God in it as you could find in a man who feared Him.

After all, it was a retreat this man of might was beating. He was running away from the Philistines. Even supposing he did carry their gates on his shoulders, he was running away from them. He was not facing them. He had no power to face them. How could he have power when his own conscience was not right with God?

Hebron means communion. Shaking off a power for the time being is not enough. It takes more than that for the soul to get back to God, to communion.

It is true that he survived at Gaza, though the Gazites were determined to kill him. He had not then given up his Nazarite vow, and he still proved stronger than the Philistines' strength, which is the meaning of Gaza.

It may seem strange that a man could have any power at all after sacrificing his conscience so completely, as Samson had. But it is a sad fact: the strength remains for a little while after conscience has gone. This seems to be the lingering mercy of God, which would hold a man back even where conscience is asleep and kept from acting.

God allowed Samson to deliver himself by his great strength — but that was all. He won no victory over the Philistines, and brought no glory to God. He simply escaped from the hands of his foes. And let the reader notice that the name of God does not appear in the incident. What a contrast to the close of the previous chapter. There Samson called on the Lord. He acknowledged God's hand in the rescue he had just received and asked Him for still more help. And God heard His servant's cry.

True, God had not left him to the consequences of his pride and lust. The strength of the Nazarite had not deserted him. But he had only made a grand mockery of the enemy; he had done him no harm. The strength that should have delivered Israel he used here only to deliver himself. He was the one who had to flee, not the Philistines. He had shown his strength, but gained no dignity.

The account says he carried the gates up to the top of a hill that is before Hebron — or, as the meaning is, the hill that looks toward Hebron. It looks as if he were going toward Hebron, but Hebron is many miles away from that place. Gaza is down by the seashore, and Hebron is far off in the hill country of Judea... Hebron means communion, and it takes more than shaking off a power for the time being to bring the soul back to God, back to communion.

We give up something in part, but it is only cut off above the root. We cut off the outward fruit, yet we never cut clean away from the root of the thing itself, and above all, we never truly get back to God... There is great danger in a partial restoration to communion, in travelling the road part of the way to Hebron and stopping short of it.

More than once the history of Samson reminds us of Christ — his victory over the lion of Timnath, for instance, and again the taking of the gates of Gaza. Like Samson, the Lord awoke from the sleep of death and brought the schemes of the enemy to nothing by breaking the gates of his terrible fortress... Death, the stronghold of Satan, no longer has doors to hold us. It has become a passage for us. No bolt could imprison Christ there, and no power can keep us there.

One word, which the Spirit of God uses, gives the key to this last trap. It says, "After this he loved a woman in the Valley of Sorek, whose name was Delilah." This word "loved" shows that Satan had now found Samson's special weakness. He combined the two earlier temptations into one. He drew Samson to Delilah through his natural affections and through his bodily desires at the same time.

In Samson's life, three women mark the three stages that led to the loss of his Nazirite standing. The first pleased his eyes. He formed a passing connection with the second (Judges 16:1), and he loved the third (Judges 16:4). When he gave his affections, the last hour of his Nazirite life had sounded.

Sorek means "the vine." It is a sad sight. The victorious Nazirite, who had lived on the rock and drunk from the well there, now goes down to drink from the brook that ran through the valley of the vines. As a Nazirite he had refused the fruit of the vine, and at the start of his career he had killed a lion in the vineyards. There he overcame the strong one. Now, in the valley of the vines, he falls victim to Delilah, whose name means weakness.

Here is the strong man caught in the trap, and the weak woman — whose very name seems to mean "weakness" or helplessness. That very woman, in her weakness and helplessness, is the one who draws him and holds him. Nothing can free him from her power, because his own heart has come under that power.

Here we meet more than the old sin repeated, and in its most corrupt form. With it comes an infatuation as extraordinary as his disgrace. Without that infatuation, the repeated attempts to seize him would have opened his eyes to her trickery and their murderous hatred. But the way of those who break God's law is hard, and the guilty man falls under this strange woman's spell again and again. Such is the blinding power of sin. Was he ignorant of her vileness, or of his own danger?

His unshaven hair carried his unbeatable strength, by God's will. Only one thing was really involved — obedience... It is the perfection of the creature, giving God His place and man his own. It is the lowliest place for anyone here on earth, and at the same time the morally highest, as it is for the angels above.

The most important thing in the story may be a conversation Samson never heard and never knew about. The five lords of the Philistines came to Delilah and said, "Entice him, and see where his great strength lies" (Judges 16:5). This is very like the time when Satan asked the Lord's permission to deal with Job, to test him and afflict him. As far as we can see, from the start of that story to the end, Job never knew what lay behind his terrible suffering.

He goes down there and links himself with her, and the Philistines make full use of that. If he has put himself under the power of a principle that is not according to God, a visible power will soon take hold of him — something more than the power over his heart. They offer this woman pay. Philistines are not very careful about how they do things. The first time, they appealed to one of Samson's friends with a threat: they would burn her and her father's house with fire. Now they appeal to this one with silver — eleven hundred pieces of it — if she will only entice from him what he had never yet disclosed: the secret of his strength.

Samson's weakness was now plain to see. Even the lords of the Philistines, Satan's instruments, had found the quickest way to trap their enemy. "Entice him," they say to Delilah, "and see where his great strength lies, and by what means we may overcome him." Notice the word "entice." It is the same word Samson's "companions" used at his wedding feast. It unfolds the secret of Satan's method. He will terrify where possible; but failing that, he always turns to enticements. Many a servant of the Lord has stood in the front line of the battle. By God's grace he never flinched under Satan's fiercest attacks. Yet afterwards he fell an easy victim to this more subtle temptation.

Until now, Samson had guarded his close and secret relationship with God, despite everything. He had something the world could not understand. The world could not rise to its source. His strength remained a riddle to his enemies. No doubt they saw its effect, but that effect was aimed at them. So they were all the more eager to wrest the secret of it from him, and to learn what weapons to use against this servant of the Lord.

It seems strange, almost unthinkable. Samson had failed so openly, and yet the stronghold of his heart was still on the right side. It was not in the hands of the enemy, although it had been unfaithful time and again. But the stronghold, the innermost soul of the man, was still for God, who in mercy had so far stepped in on his behalf. Now Delilah is to lay siege to that stronghold of his heart. She is to draw the key from him, so that the enemy may rush in and take full possession.

Samson had no excuse for yielding to Delilah's flattery. But she had trapped him in her snares; otherwise he would have drawn back in horror from what she asked. "The secret of God, the possession of His confidence, is the highest of all privileges. To betray it to a stranger, whoever he may be, is to despise the precious position in which His grace has placed us: it is to lose it."

We should not imagine Samson to be a giant with an impressive physique. Samson's strength was a mystery to the Philistines. They had to turn to Delilah: "Persuade him, and see in what his great strength is." But that great strength depended entirely on his consecration as a Nazirite. When his hair was cut off, he became as weak as a child.

This is where the path ends for the child of God who gives way to the first stirrings of his natural heart, instead of judging them. Until now Samson had guarded his close, secret relationship with God, despite everything. He had something the world could not understand, and its source was beyond the world's reach. His strength remained a riddle to his enemies. No doubt they saw its effects — effects aimed at themselves. That made them all the more eager to wrench the secret out of him, so they could find out what weapons to use against this servant of the Lord.

He will terrify where possible. Failing that, he always turns to enticements. Many a servant of the Lord has stood in the front line of the battle. By God's grace he never flinched under Satan's fiercest attacks. Yet afterwards he fell an easy victim to this more subtle temptation.

Samson had no excuse for giving in to Delilah's flattery. But she had caught him in her net, or he would have drawn back in horror from her request. "The secret of God, the possession of His confidence, is the highest of all privileges. To betray it to a stranger, whoever he may be, is to despise the precious position in which His grace has placed us: it is to lose it."

Have you boasted of some past victory in such a way that it has become the start of a fresh trap? Samson here is thinking of his past victory over the Philistines, how he snapped the cords. He says, I will do it again... And so he did — he broke the cords, but he now had a fresh cord around his soul. It was boasting in a past victory in front of someone who had no business knowing anything about it — and he had no business being with her at all.

There might have seemed little connection between uncut hair and all-conquering strength. But God was in it. A God who is obeyed and honoured is a God of strength to us. This was God's strength, given to a man who recognised Him so clearly. It was a gift he kept only by obeying — by staying true to the vow of separation to God that he had taken.

The secret of his strength is what we have been seeing all through. It is the secret of a judged self, of weakness, of utter helplessness leaning on almighty strength... there is no power he need fear so much as hidden alliances with what is not according to God.

We must now ask our beloved Lord Delilah's question: "Please tell me the secret of where your great strength lies." The answer comes at once. He always walked His pathway with the "joy of the Lord" as His strength.

He first of all tells her an untruth, when she asks to know the secret of his strength and how he might be bound. What he first tells her is plainly not serious. He seems to have no intention of letting her know the real secret of things. He says, If they will bind me with seven green withs — the margin says seven new cords that were never dried — then I shall be as weak as another man.

Samson should certainly have seen the motive behind Delilah's demand. Who would want him stripped of strength except the Philistines? In fact, he very likely did see it, for he deceived her with his answer (v. 7).

It seems strange, almost unthinkable, that a man who had failed as openly as Samson should still have a heart whose citadel was on the right side. It was not in the hands of the enemy, although it had been unfaithful time and again. But the stronghold, the inmost soul of the man, was still for God, who in mercy had so far stepped in on his behalf. Now Delilah lays siege to that citadel of his heart. She means to get the key from him, so that the enemy may rush in and take full possession.

Samson here is thinking of his past victory over the Philistines, how he snapped the cords. He says, I will do it over again. I will tell her just what the men of Judah did to me, and then I will show what wonderful power I have. And so he did — he broke the cords; but he had a fresh cord around his soul. It was boasting in a past victory in front of a woman who had no business knowing anything about it. He had no business being there at all. He did not tell her the truth. He did not give her the real secret of his strength. But he tampered with her, and before long she knows more.

Here was a man separated to God, set apart for the LORD, and so placed under a defined obedience. His hair was not to be cut. While he kept the commandment and the precept, his strength was with him. There might seem to be little connection between long or uncut hair and all-conquering strength. But God was in it, and an obeyed, honoured God is a God of strength to us. It was God's strength, given to a man who so plainly recognised Him. Keeping the gift hung on obedience — on staying true to the vow of separation to God he had taken up.

Three things had failed to quench the power of the Spirit: the seven green withs that were never dried, the new ropes that were never used, and the seven locks of his head woven into the web. God still sustained His poor, unfaithful servant. But when he gave away his secret, the mark of his dependence gone and the bond of communion between his soul and God broken, what remained for him? All his strength had vanished. God's past deliverances, despite his moral bondage, only deceived him and lulled him into security. Three times he had got himself out at the critical moment. Why not a fourth?

He first tells her an untruth when she asks the secret of his strength and how he might be bound. It is clearly said in fun. He apparently has no intention of letting her know the real secret. He says, if they bind me with seven green cords that were never dried, then I shall be as weak as any other man. I have thought that Samson had this in mind: the men of Judah once bound him with cords and handed him over to the Philistines. No doubt he remembered how he snapped those cords like a strand of flax.

Have you boasted of some past victory in such a way that it has become the start of a fresh trap? Samson here is thinking of his past victory over the Philistines, how he snapped the cords. And so he did have that power. But he had a fresh cord around his soul. It was boasting about a past victory in front of someone who had no business knowing about it. And he had no business being with her at all.

They offer this woman pay. Philistines are not too troubled about right and wrong in the way they do things. The first time, they went to one of Samson's friends with a threat: they would burn her and her father's house with fire. Now they come to this one with silver — 1,100 pieces of it. She has only to draw out of him what he had never yet disclosed: the secret of his strength.

When he was asleep Delilah tied him up with these cords while Philistine men were waiting. Then she called his name, telling him that the Philistines were upon him. We may wonder why the Philistines did not simply go in while he slept and kill him. But it seems they wanted to take him alive, to gloat over him in front of the crowd. Samson broke the cords as though they were mere strands of yarn.

The fortress of his heart was still unbreached. It seems strange, almost unthinkable. A man who had failed as openly as Samson still had a heart whose fortress was on the right side. It was not in the hands of the enemy, although it had been unfaithful again and again. But the stronghold, the innermost soul of the man, was still for God... Now Delilah lays siege to that fortress of his heart. She wants the key, so that the enemy may rush in and take full possession.

The face of the true Nazarite had to be the face of a man: he had to be brave and unflinching in front of the enemy. But he also had to wear the long hair, like the hair of a woman, because all his power lay in dependence on God. This had to be the clearest of all the marks on him, even though it shamed him in the eyes of others. If he lost it, he became as weak as other men.

Satan was working on the weakness of the human heart. He knew that souls are often betrayed by persistence. It was so with Samson. There was as much reason to refuse at the end as at the start. But Delilah pressed him daily with her words and urged him, until his soul was troubled to death and he told her all his heart.

Slender twigs twisted into a rope. Judges 16:7-9.

We may wonder why the Philistines did not simply go in while he slept and kill him. But it seems they wanted to take him alive to gloat over him before the crowd. Samson broke the cords as though they were mere strands of yarn. Of course the men would quickly get out of there!

Have you boasted of some past victory in such a way that it has become the beginning of a fresh snare? Samson here is thinking of his past victory over the Philistines, how he snapped the cords. He says, I will do it over again... And so he did — he broke the cords, but he had a fresh cord around his soul. It was just that boasting in a past victory in the presence of one who had no business to know anything about it, and in whose presence he had no business at all.

There was no excuse for Samson in giving in to Delilah's charms. He did not want to tell her his secret. But he could not give up his pleasures, so he used one dodge after another to keep it. His fatal mistake was that he played with the temptress instead of resisting her. So she drove him out of his refuge of lies again and again. At last she found the way into his strong fortress. Then, without a struggle, he fell into the hands of the Philistines.

Playing with what is not of God is no help to my communion with Him. Trifling with it, or linking the things of God with the things of the world, will end in shipwreck and ruin, just as Samson found.

Three attempts had failed to quench the power of the Spirit: the seven green withs that were never dried, the new ropes that no one had ever used, and the seven locks of his head woven into the web. God still sustained His poor, unfaithful servant. But then he gave away his secret. That removed the mark of his dependence and destroyed the bond of communion between his soul and God. What was left for him? All his strength had vanished.

Holding a friend's secret, and keeping it, proves you are close to him. But the secret of God, having His confidence, is the highest of all privileges. To betray it to a stranger, whoever he may be, is to despise the precious position His grace has given us. It is to lose that position. What have the enemies of God to do with the secret of God? It was in this way that Samson gave himself up to his enemies. No attempt against him had any power as long as he kept his Nazirite separation to God.

He takes one step after another, coming nearer and nearer to the cliff. At last he plunges over it recklessly. Each step taken makes the next easier. With each one his eyes are more completely sealed. Then, when his ruin is complete, he is unaware of it until the consequences overtake him.

Notice the word "entice"; it is the same word used by Samson's "companions" at the marriage feast. It reveals the secret of how Satan works. He will terrify where he can. When that fails, he always turns to enticement. Many a servant of the Lord has stood in the front line of the battle. By God's grace he never flinched under Satan's fiercest assaults. Yet afterwards he fell an easy victim to this more subtle kind of temptation.

The next time he gets a little stronger. Let them bind me with ropes. He is getting stronger, and, if he only knew it, he is adding another cord to those that were to bind him. He has gone further down the road. In that I think we see God's mercy laying His hand on him, to bring him back and restore him, even though he refuses to listen. Instead he takes a deeper step into evil. So with these ropes he is now bound. If he breaks loose again, he is held more tightly than before. He tampers a second time, after his conscience has been awakened — and above all, awakened a second time by the mercy of God. He still goes on with the thing. That shows the man to be in greater danger than ever before.

Wherever a person tampers with evil, wherever he has anything to do with it at all — answering it, even if the answer is a wrong one, keeping some separation in the soul and yet at the same time being linked with it — the step has been taken, and the soul is in the hands of the enemy.

He should have known by now that she was working with the Philistines to destroy him. But his feelings had blunted his judgment.

Samson was not willing to reveal it. He could not give up his pleasures, so he used one evasion after another to keep it. His fatal mistake was that he played with the temptress instead of resisting her. So he was hunted out of his refuge of lies again and again. At last the way into his strong fortress was found, and without a struggle he fell into the hands of the Philistines.

Three things had failed to quench the power of the Spirit: the seven fresh bowstrings that had never been dried, the new ropes that had never been used, and the seven locks of his head woven into the web. God still sustained His poor, unfaithful servant. Despite his moral bondage, God had delivered him in the past. Those past deliverances only deceived him and lulled him into a false sense of safety.

By this device Satan brought about the fall of Samson in an earlier day. Delilah "pressed him hard with her words day after day, and urged him," until "his soul was vexed to death." In the end Samson gave way before the persistence of his treacherous wife and "told her all his heart." The devil knows the weakness of human nature. Under persistent pressure it will often betray the saint into giving way from sheer weariness.

The next time he gets a little stronger. If he only knew it, he is simply adding another cord to those with which he was to be bound. He has got on further in the downward way. I think we see God's mercy in that, laying His hand on him to bring him back and restore him. But he refuses to listen, and takes a deeper step into evil. So here with these ropes he is now bound, and if he breaks himself loose again, he is more tightly held than he was before.

There was no excuse for Samson in yielding himself to the flattery of Delilah. But she had caught him in her trap, or he would have drawn back in horror from her request. "The secret of God, the possession of His confidence, is the highest of all privileges. To betray it to a stranger, whoever he may be, is to despise the precious position in which His grace has placed us: it is to lose it." Samson did not want to reveal it. He could not give up his pleasures, so he used one excuse after another to keep it. His fatal mistake was that he played with the temptress instead of resisting her. The result was that he was hunted out again and again from his refuge of lies, until at last the way into his strong fortress was found.

If the soul's separation from the spirit of the world breaks down, the secret is given up. You have handed your secret to the enemy. And just as surely, you have lost your strength; you have lost all spiritual power.

Three bindings had not been able to quench the power of the Spirit: the seven green cords that had never been dried, the new ropes that had never been used, and the seven locks of his head woven with the loom. God still sustained His poor, unfaithful servant. But when his secret was made known, the mark of his dependence removed, the bond of communion between his soul and God broken, what was left for him? All his strength had vanished. Despite his moral bondage, God had delivered him in the past. Those deliverances only deceived him and lulled him into a false sense of safety. Three times he had got himself free at the critical moment. Why not a fourth?

There was one separated to God, set apart for the LORD. He was therefore placed under a defined obedience: his hair was not to be cut. While he kept the command, his strength was with him. There might have seemed little connection between long or uncut hair and all-conquering strength. But God was in it. A God we obey and honour is a God of strength to us. It was God's strength, given to a man who clearly recognised Him. It was a gift, and keeping it hung on obedience — on staying true to the vow of separation to God that he had taken.

Has God ever used your conscience to deliver you from a snare, and yet you have gone back to that same snare? Then I know your conscience is less sensitive than it was before, just as Samson's was.

Have you boasted of some past victory in such a way that it has become the beginning of a fresh snare? Samson here is thinking of his past victory over the Philistines, how he snapped the cords... And so he did — he broke the cords, but, dear friends, he had a fresh cord around his soul. It was simply boasting about a past victory in front of someone who had no business knowing anything about it. And he had no business being with her at all. He did not tell her the truth. He did not give her the real secret of his strength. But he tampered with her, and in a little while she knows more.

Three things could not quench the power of the Spirit. They were the seven fresh bowstrings that had never been dried, the new ropes that had never been used, and the seven locks of his head woven into the web. God still sustained His poor, unfaithful servant. But then he told the secret. That removed the mark of his dependence. It broke the bond of communion between his soul and God. What was left for him? All his strength had vanished.

The next time he gets a little stronger. Let them bind me with ropes. He is getting stronger, and, if he only knew it, he is simply adding another cord to the ones he is to be bound with. He has gone further down the road. I think we see God's mercy laying His hand on him, to bring him back and restore him. Yet he refuses to listen to that mercy... Here he tampers a second time, after his conscience has been awakened — and above all, awakened a second time by the mercy of God. He still goes on with the thing. That shows the man to be in greater danger than ever before.

He takes one step after another, drawing nearer and nearer to the cliff. At last he throws himself over it recklessly. Each step taken makes the next easier. Each step seals his eyes further. Then, when his ruin is complete, he is unaware of it until the consequences catch up with him.

Delilah sells herself to the Philistine lords to trap the champion of Israel, who is now led astray by his lusts. Otherwise the repeated efforts to seize him would have opened his eyes to her trickery and their murderous hatred... Such is the blinding power of sin; for was he ignorant of her vileness, or of his own danger?

Here was a man separated to God, set apart for the Lord. That placed him under defined obedience: his hair was not to be cut. While he kept the command, his strength was with him. There might have seemed little connection between uncut hair and all-conquering strength. But God was in it, and a God who is obeyed and honoured is a God of strength to us. It was God's strength, given to a man who recognised Him so clearly. Keeping that gift hung on obedience — on staying true to the vow of separation he had taken.

Any playing with what is not of God, which is no help to my communion with Him, will in the end bring shipwreck and ruin. So will any trifling with it. So will any linking of the things of God with the things of the world — just as Samson found.

Then comes his third answer to her. He is still trifling with her, but the moth is drawing ever closer to the candle, and now he touches what is the secret of his strength. He says, if you weave the seven locks of my head with the web. He is speaking about his hair; he is not going to tell her that if they shave off that hair, or anything of that kind. But the hair was the source of his strength. Now you can see how close he had come to giving away the secret of it… He is telling her falsely, but he is talking about the very thing.

Samson's great strength lay in his seven locks. They were the symbol of his unbroken vow — of his consecration to God… While Samson's seven locks stayed uncut, no enemy could gain any advantage over him. The Spirit remained in power with him, so long as he kept the secret of his communion with God. But alas, alas, how difficult for a Nazarite to retain his locks in the lap of Delilah!

It is as if a man were talking to the world about his faith. He may not quite give away the secret itself. He may not be fully joined to the world, but he is talking about the one thing that separates him from the world. What right had Samson to talk to a Philistine about his Nazarite vow? None at all.

To hold a secret and keep it proves close friendship. But the secret of God — having His confidence — is the highest of all privileges. To betray it to a stranger, whoever he may be, is to despise the precious position in which His grace has placed us; it is to lose it. What have the enemies of God to do with the secret of God? That is how Samson gave himself up to his enemies.

Three attempts had failed to quench the power of the Spirit: the seven green cords that were never dried, the new ropes that were never used, and the seven locks of his head woven with the web. God still sustained His poor, unfaithful servant… Despite his moral bondage, his past experience of God's deliverances only deceived him. It lulled him into a sense of security. Three times he had freed himself at a critical moment. Why not a fourth?

So he takes the last step. She will have it all out of him. You may be sure of this. Anyone who plays with evil, anyone who tampers with it, will go all the way with it, unless God in His mercy steps in. That is what poor Samson did here.

Is it not significant that he does not speak of his abstinence from wine, or separation from death? His past life would show that he had not been careful about those parts of his Nazarite separation. The long hair suggested conscious weakness, a spirit of dependence on God. Is it not possible for these to remain after a man has lost the holy separation of heart?

He is still playing games with her, but the moth is drawing ever closer to the candle. Now he touches the secret of his strength. He is speaking about his hair... But the hair was the source of his strength, and now you can see how near he had drawn to disclosing the secret of it. He is talking about his own spiritual strength, and he is telling her, as it were, how that strength can be taken from him. He is telling her falsely, but he is talking about the very thing. It is as though a man were talking to the world about his faith. He may not fully belong to the world. But he is talking about the one thing that separates him from it. What right had Samson to talk to a Philistine about his Nazirite vow? None at all. It reminds us of Eve talking with the serpent.

Is it not significant that he does not speak of his abstinence from wine, or separation from death? His past life suggests that he had not been careful about those parts of his Nazirite separation. The long hair spoke of conscious weakness and a spirit of dependence on God. Is it not possible for these to remain after the holy separation of heart has been lost?

His strength stayed a mystery to his enemies. They saw what it could do, but only as it struck them. That made them all the more eager to tear the secret out of him. They wanted to know what weapons would work against this servant of the LORD. His long hair, a look no one else had, was also a public declaration of separation to God. But if he had not given his secret away, the world would never have guessed the truth. What pictured dependence and self-forgetfulness was, for the Nazirite, the source of his strength.

"The secret of God, the possession of His confidence, is the highest of all privileges. To betray it to a stranger, whoever he may be, is to despise the precious position His grace has placed us in. It is to lose it." Samson was not willing to reveal it. Unable to give up his pleasures, he used one excuse after another to keep it. His fatal mistake was to play with the temptress instead of resisting her. So they hunted him out of one refuge of lies after another, until at last they found the way into his stronghold.

Three times the power of the Spirit held. Seven fresh bowstrings that had never been dried, new ropes that had never been used, the seven locks of his head woven with the web — none of these could quench it. God still sustained His poor, unfaithful servant. God had delivered him before, even while he was in moral bondage. Those past rescues only deceived him and lulled him into feeling safe. Three times he had got himself out at a critical moment. Why not a fourth?

So he takes the last step. She will have it all out of him. You may be sure that anyone who plays with evil, who tampers with it, will go the whole length of it, just as poor Samson did here, unless God in His mercy steps in. Yes, he says, take my hair. That is the point. He has come to the end, and if my hair goes, if my Nazirite separation is lost, I shall be as weak as any other man.

The saint's sleeping time is Satan's tempting time. Every fly dares to creep on a sleeping lion. Even the weakest temptation is strong enough to overthrow a Christian who is napping in false security. Samson asleep, and Delilah cut his locks.

She kept pressing him daily, asking him how he could say he loved her when he withheld this information from her (v. 15). Of course this was hypocrisy, for she had proved she had no love for him. But if we stay in evil relationships we will soon give in to evil.

Samson loved Delilah. His heart was divided, and God could not go on with this. It is impossible for our affections to go out to the world and likewise to God. "No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other" (Luke 16:13). In loving Delilah, Samson as much as said that he hated and despised God; when, in actual fact, he belonged to Him. This woman's influence over him increased more and more. From then on his heart was taken captive, and before long he gave up his whole secret.

Up to now Samson had guarded his close and secret relationship with God, despite everything. He had something the world could not understand, and it could not reach the source of it. His strength stayed a puzzle to his enemies. No doubt they saw its effect, but they saw it aimed at themselves. That made them all the more eager to force the secret out of him, so they could learn what weapons to use against this servant of the Lord.

He is talking about his own spiritual strength. In effect, he is telling her how that strength can be taken from him. He is telling her falsely, but he is talking about the very thing. It is as though a man were talking to the world about his faith. He may not quite give out the secret itself. He may not be fully joined to the world, but he is talking about the one thing that keeps him apart from it. What right had Samson to talk to a Philistine about his Nazirite separation? None at all.

Delilah "pressed him hard with her words day after day, and urged him, so that his soul was vexed to death." Finally Samson gives way under the persistence of his treacherous wife and "told her all his heart." As a result he was robbed of his strength, the Lord left him, and he fell prey to his enemies (Judges 16:15-21). The devil knows how weak human nature is. Under constant pressure it will often betray the believer into giving way from sheer weariness. Nehemiah escapes this trick by simply repeating his former answer: "I answered them in the same manner."

By God's will, his unbeatable strength hung on his uncut hair. There was only one thing really involved — obedience... Do we know what obedience is in God's eyes, even when it may be shown in the simplest way? It is the perfection of the creature, giving God His place, and man his own.

Nehemiah gave a firm answer, but the enemy would not be put off. He repeats the same demand "four times." Satan used this trick to bring about Samson's fall in an earlier day. Delilah "pressed him hard with her words day after day, and urged him," until "his soul was vexed to death." Finally Samson gives way to the persistence of his treacherous wife and "told her all his heart." This robbed him of his strength. The Lord departed from him, and he fell as prey to his enemies (Judges 16:15-21). The devil knows how weak human nature is. Under constant pressure it will often betray the believer into giving way out of sheer weariness. Nehemiah escapes this trick by repeating his former answer, as he says, "I answered them after the same manner."

Grace resisted hardens the heart. Samson has still not learned his lesson, and we find him now in the vale of Sorek — "entanglement." No strong city holds him here. There is nothing but a weak woman's arms, and they are stronger than the gates of Gaza. Delilah means "exhausted, weak." We are often overcome by what looks weak to us, for here at least we credit ourselves with a strength we do not have… He takes one step after another, drawing nearer and nearer to the cliff he plunges over at last. Each step taken makes the next one easier. With each one his eyes are more completely sealed.

He is still playing with her, but the moth is drawing ever closer to the candle. Now he touches the real secret of his strength… But the hair was the source of his strength. You can see how near he had come to giving that secret away. He is talking about his own spiritual strength. In effect, he is telling her how to take that strength from him. He is telling her falsely, but he is talking about the very thing. It is as though a man were talking to the world about his faith. He may not quite give out the secret itself. He has not fully joined the world, but he is talking about the one thing that separates him from it.

Samson was not very happy under Delilah's yoke. "When she pressed him hard with her words day after day, and urged him, his soul was vexed to death" (v. 16). That was all he got from what had attracted him most! He would gladly have refused, but he was no longer able to. A man of the world may find his joy in the world; a believer, never. Deep down, Samson's heart was in some measure with God and with the Israel of God. From that fact came all this conflict, struggle, vexation and misery. Our conscience speaks and we have no real rest; our joy is spoiled.

The secret of God, the possession of His confidence, is the highest of all privileges. To betray it to a stranger, whoever he may be, is to despise the precious position His grace has placed us in: it is to lose it.

As long as he kept his Nazarite separation he was unbeatable, for the power of God worked with great force through His servant. But once he lost this, he was weak, like any other man. And not only that — "he did not know that the LORD had left him." The surest sign of backsliding is not knowing your own condition. The backslider slowly gets used to losing the enjoyment of the Lord's presence.

Satan used this same trick — asking again and again — to bring about Samson's fall long ago. Delilah "pressed him hard with her words day after day, and urged him," until "his soul was vexed to death." In the end Samson gave way to the persistence of his treacherous wife and "told her all his heart." He lost his strength, the Lord left him, and he fell prey to his enemies. The devil knows how weak human nature is. Under constant pressure it will often betray the believer into giving way from sheer weariness.

But when he gave away his secret, the mark of his dependence went with it, and the bond between his soul and God ended. What was left for him? All his strength had vanished... He would gladly have refused, but he was no longer able to. A man of the world may find his joy in the world; a believer, never.

Man is selfish by nature, and nothing matters more to him than himself and his own dignity. Long hair separated the Nazirite, as a picture, from all that. It was at the same time the sign of dependence and of dishonour. The long hair declared openly that he had given up his dignity and personal rights as a man, to devote himself to the service of God... Without this dependence there can be neither service for God nor power for it. What was a sign of weakness for the Nazirite became the source of his strength.

The Apostle Paul was a true Nazirite when he wrote: "I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me... For when I am weak, then I am strong." He had learned that complete dependence meant true power. The Lord had said to him: "My grace is sufficient for you, for my power is made perfect in weakness."

"The secret of God, the possession of His confidence, is the highest of all privileges. To betray it to a stranger, whoever he may be, is to despise the precious position His grace has given us. It is to lose it." Samson indeed was not willing to reveal it... His fatal mistake was that he toyed with the temptress instead of resisting her.

His unbeatable strength hung on his uncut hair, because God had willed it so. Only one thing was really involved — obedience... Whatever his low state through unchecked appetites, whatever his failures before, God's strength never failed him while he kept the secret with God. The strain made no difference. The Lord at least stayed true to the secret; He could not do otherwise.

Up to this point his path had been one of strength and victory. That was because it had been a path of holy Nazirite separation. But Delilah's lap proved too much for Samson's heart. One woman's trap did what a thousand Philistines could not do. Samson fell from the high position of the Nazirite down to the level of an ordinary man.

Is it not significant that he does not speak of his abstinence from wine, or separation from death? His past life shows that he had not been careful about those parts of his Nazirite separation. The long hair suggested conscious weakness and a spirit of dependence on God. Is it not possible for these to remain after the heart has lost its holy separation?

To hold a secret and keep it proves you are close to a friend. But the secret of God — having His confidence — is the highest privilege of all. To hand it to a stranger, whoever he may be, is to despise the precious position His grace has given us. It is to lose that position. What have the enemies of God to do with the secret of God? It was in this way that Samson gave himself up to his enemies. Nothing they tried could touch him as long as he kept his Nazarite separation.

He had told her so many lies that the Philistines did not believe him any more; but, dear friends, she believed him. This wretched prostitute of a world knows when you have told your secret. It knows well when the Christian has given up separation from it. It knows when everything has broken down.

A Philistine prostitute from the valley of Sorek, loved by Samson. The Philistines bribed her, and she teased Samson until he told her where his great strength lay (Judges 16:4-18). The size of the reward offered her — 5,500 shekels — makes it likely that she was a political courtesan. We wonder at Samson's folly. He had plenty of proof of what she was planning. But he was far from God, so his light had become darkness — and how great that darkness was! The "lap of Delilah" should be a clear warning to everyone.

Satan used the trick of constant asking to bring about the fall of Samson in an earlier day. Delilah pressed him with her words day after day until he was sick to death of it. In the end Samson gave way to his treacherous wife's endless pressing and told her all his heart. The result was that he lost his strength. The Lord left him, and he fell prey to his enemies (Judges 16:15-21). The devil knows how weak human nature is. Under constant pressure it will often betray the believer into giving way out of sheer weariness.

The Philistines sent Delilah money, and what was the next thing? Off came Samson's hair. The first thing he lost was his separation. The next thing he lost was his strength. Then he lost his liberty. This time they truly captured him. Had they not bound him before? Yes, with new ropes, but the ropes were like cobwebs to him. Next he lost his eyes, and last of all he lost his life. Lose your separation, and your strength, your liberty, your eyesight and your life all follow.

Let us not be mistaken about this. The enemy was more hostile to God than to Samson. The defeated Nazarite now looked like proof that the false god Dagon had beaten the true God. The lack of reality in Christians is the world's most powerful weapon against Christ. When the world despises the unfaithful believer, it is really Him that it gets the chance to despise.

At last he took the final step, and "told her all his heart" (v. 17). Then came sleep: "She made him sleep on her knees" (v. 19). The soul loses all sense of its relationship with God, and falls into a heavy sleep in the polluted air of corruption. Then the enemy, waiting in ambush for this moment, moved in. They bound the strong man, put out his eyes, and treated him as one of their most miserable slaves.

He had told her so many lies that the Philistines did not believe him any more, but, dear friends, she believed him. This world is a wretched prostitute, and it knows when you have told your secret. This wretched world knows well when the Christian has given up separation from it, and when everything has broken down. After that it is a little more sleeping, a little more of the laziness he had long since fallen into. He puts his head on this poor wretched world's lap, and then all is gone. He wakes only to find his strength gone forever. Gone, not to be restored in any true sense. His strength is gone, and gone by his own fault.

Long hair separated the Nazirite, as a picture, from self and personal dignity. At the same time it was the mark of dependence and of dishonour (1 Cor. 11). The long hair of the Nazirite announced that he had given up his dignity and his personal rights as a man. He did this to devote himself to the service of God. What was glory for the woman was shame for him... Without this dependence there can be neither service for God nor power for it. What was a sign of weakness for the Nazirite became the source of his strength.

In pictures Samson is always shown as a man of huge build, but that isn't the idea at all. The Philistines said to Delilah, "Entice him, and see where his great strength lies." They couldn't understand where Samson's strength came from. It didn't come from his body. It lay in his separation to God, so that "the Spirit of the LORD rushed upon him." Once Delilah had his hair shaved off, he was as weak as a child. Even Delilah "began to overpower him."

Dependence finds its natural and normal expression in prayer... Let us be sure of this: there is no greater danger than losing a sense of the need of prayer. Neglected private prayer means the loss of the dependent spirit — the long hair... The enemy can even use our knowledge of grace to weaken our sense of dependence, and so make prayer less constant.

He had lost his separation, and now that his strength was gone he lost his liberty. Next he lost his eyes, and last of all he lost his life. Lose your separation, and your strength, your liberty, your eyesight and your life all follow. Samson is the awful picture of a man who went right down from the top to the bottom.

Pictures always show Samson as a man of huge build, but that isn't the idea at all. The Philistines said to Delilah, "Entice him, and see where his great strength lies." They couldn't understand where Samson's strength came from. It didn't come from his body. It lay in his separation to God, so that "the Spirit of the LORD came mightily upon him." Once they had shaved his hair off, he was as weak as a child.

Samson was separated to God, set apart for the LORD, and his hair was not to be cut. While he kept that command, his strength was with him. There might have seemed little connection between long or uncut hair and all-overcoming strength; but God was in it: and an obeyed, honoured God, is a God of strength to us.

Here are the downward steps: — He loved a woman in the valley of Sorek. Verse 4. He told her all his heart. Verse 7. She made him sleep upon her knees. Verse 19. They cut off the seven locks of his hair. Verse 19. The Lord departed from him. Verse 20. The Philistines took him. Verse 21. They put out his eyes, bound him with bronze chains, and he ground grain in the prison. Verse 21.

Three things had not been able to quench the power of the Spirit: the seven green branches that had never dried, the new ropes that had never been used, and the seven locks of his hair woven into the web. God still sustained His poor, unfaithful servant. But then he gave his secret away. The mark of his dependence was gone. The bond of communion between his soul and God was broken. What was left for him? All his strength had vanished. God had rescued him in the past, despite his moral bondage, and those past rescues only deceived him and lulled him into feeling safe. Three times he had got himself out at a critical moment. Why not a fourth?

What a sad sight Samson was, going out to shake himself, "as at other times"! Sadly, the "as" was out of place. He might shake himself, but it was no longer "as at other times." The power was gone. The Lord had left him. The once powerful Nazarite became a blind prisoner. Instead of triumphing over the Philistines, he had to grind grain in their prison. Samson never regained his freedom. Through God's mercy he was allowed one more victory over his enemies, but that victory cost him his life. God's Nazarites must keep themselves pure or lose their power. For them, power and purity cannot be separated.

Do not mistake this. The enemy was more hostile to God than to Samson. The beaten Nazarite now seemed to be a witness that the false god Dagon had defeated the true God. The lack of reality in Christians is the world's most powerful weapon against Christ.

He did not even know that his power had gone. How many a soul has tampered with the world, and gone on tampering with it! He does not know that his spiritual strength is gone. He did not know that the Lord was not with him, and he goes out. He may shake himself, but if he has lost the secret of his strength, his dependence on God, he is as weak as the weakest.

This was the depth of degradation to which his departure from God brought him. The one whose name means "As the sun" now grinds for the enemies of the Lord, in the blindness and darkness of his lost Nazariteship.