EXPOSITION
Went up, i.e. from their own country in the Shephelah to the hill country of Judah. As Samson had avenged his wrongs on the whole Philistine people, so they now came up to Judah to take vengeance for Samson's injuries. In Lehi, or, rather, hal-Lehi, the Lehi, the place afterwards so called, as related in Judges 15:17 and Judges 15:20 (see Judges 7:25, note). Lehi has been identified by some with Tell-el-Lekhiyeh, four miles above Beer-sheba; and by others with Beit-Likiyeh, in the Wady Suleiman, two miles below the upper Beth-heron, and so within easy distance of Timnath and other places mentioned in the history of Samson. But no certainty can at present be arrived at.
Men of Judah. It is rather three thousand men went down from Judah, showing that the rock Etam was below. The top. It should be the cleft, as in Judges 15:8. Knowest thou not, etc. The language of these cowardly men shows how completely the Philistine yoke was fastened upon the necks of Judah. The history gives no account of the Philistine conquest; except the brief allusion in Judges 10:6, Judges 10:7; but Samson's story brings to light the existence of it. The abject state to which they were reduced is shown By their complaint of Samson, What is this that thou hast done unto us?" instead of hailing him as a deliverer. As they did unto me, etc. It is instructive to read Samson's defence of himself in the very words used by the Philistines in Judges 10:10. "An eye for an eye, and a tooth for a tooth." There is no end to rendering "evil for evil."
We are come down to bind thee. There is something very base in this deliberate agreement with their Philistine masters to deliver up Samson bound into their hands. But it is not very unlike the spirit in which the Hebrews looked upon Moses when he first began to work to rescue them from their Egyptian bondage (Exodus 2:14; Acts 7:25-44). Samson's forbearance towards his own countrymen is commendable. Brought him up—from the deep ravine or cleft in which he was hid. His place of concealment was probably unknown to the Philistines, or may be they had quite a superstitious fear of Samson from their experience of his prowess.
When he came, i.e. as soon as he was come to Lehi, where the Philistine camp was (Judges 15:9). Shouted against him. Rather, shouted as they ran out to meet him. It expresses concisely the double action of their all going out to meet him, and shouting with joy when they saw him bound and, as they thought, in their power.
A most vivid and stirring description! The Spirit of the Lord (Judges 14:19), with that suddenness which marks his extraordinary movements (1 Kings 18:12; 2 Kings 2:16; Acts 2:2; Acts 8:39, etc.), came upon Samson, and mightily strengthened him in his outer man. The strong new cords snapped asunder in an instant, and before the Philistines could recover from their terror at seeing their great enemy free, he had snatched up the heavy jawbone of an ass recently dead, and with it smote the flying Philistines till a thousand of them had fallen under his blows.
And Samson said, etc. The exploit gave birth to one of Sam son's punning, enigmatical, sayings: "With the jawbone of the ass, one heap, two heads of slain." Hamor, an ass, means also an heap. If one were to imitate the passage in English, supposing that the jaw of a sheep had been the implement, it might run something like this—By the jaw of a sheep they fell heap upon heap. A Latin imitation is, Maxilla cervi, acervum acervos (Bochart). He adds, as if in explanation, With the jaw of an ass have I slain a thousand men. So the women sang, Saul hath slain his thousands, and David his ten thousands (1 Samuel 18:7), And a Latin song is quoted, in which Aurelian is made to say after the Sarmatic war—"Mille Sarmatas, mille Frances, Semel et semel occidimus, Mille Persas quaerimus" (Bp. Patrick on Judges 15:1-7.).
Made an end of speaking, i.e. of reciting the song about the heaps of slain. It is singular that the word rendered speaking might also be rendered destroying, as in 2 Chronicles 22:10. Called that place Ramath-lechi, i.e. the height of Lechi, or of the jawbone, or, rather, the throwing away of the jawbone. He commemorated the exact spot where the slaughter ceased and the weapon Was thrown away by giving it the name of Ramath-Lechi, or, as it was called for shortness, Lechi (or hal-Lechi).
He was sore athirst. The incredible exertions which he had made in pursuing and slaying the Philistines put him in danger of his life from thirst. He thought he should die, and be found and abused by his uncircumcised foes. His only resource was prayer to God, who had helped him hitherto, We may note by the way that the more God gives, the more he encourages us to ask.
But (or, and) God clave, etc. Cf. Exodus 17:6; Numbers 20:8, Numbers 20:11. The A.V. has quite misconceived the statement in the text, as if God had cloven a hollow place in the jawbone, and brought out the water thence; whereas the statement is quite clear that God clave the hollow place which is in Lehi (hal-Lehi, Numbers 20:9, note), and that a spring of water came out, to which Samson gave the name En-hakkorch, the spring of him that called upon God, which name continued till the time of the writer. The spring apparently continued till the time of St. Jerome, and of other later writers, in the seventh, twelfth, and fourteenth centuries; but Robinson was unable to identify it with any certainty ('B.R.,' 2:64). The word translated the (not a) hollow place (ham-maktesh) means a mortar; also the cavity in the jaw from which the molar teeth grow. The hollow ground from which the spring rose, with which Samson quenched his thirst, from its shape and from the connection with hal-Lechi (the jawbone) was called hammaktech. In Zephaniah 1:11 it is also a proper name, apparently of some spot near Jerusalem. The name thereof, i.e. of the fountain, with which thereof, which is in the feminine gender, agrees. Which is in Lehi unto this day. This punctuation does not agree with the Hebrew accents, which put a strong stop after Lehi. The Hebrew accents rather convey the sense that the name En-kakkoreh continued to be the name of the well unto the day of the writer.
And he judged Israel, etc. See Jdg 16:1-31 :81. It looks as if it had been the intention to close the history of Samson with these Words, but that Judges 16:1-7. was subsequently added, possibly from other sources. Compare the close of Judges 20:1-7 and Judges 21:1-7. of the Gospel of St. John. A possible explanation, however, of this verse being placed here is that it results from the statement in verse 19, that Samson's spirit came again, and he revived, or came to life again, after being on the very point of death; and, adds the writer, he judged Israel after this for twenty years.
HOMILETICS
Man without God, and man with God.
These 3000 men of Judah of whom we read in Judges 15:11 present us with a pitiable view of man's spirit crushed by misfortune, when it is not upheld by trust in Almighty God. These men of Judah were among those who did evil in the sight of the Lord, and were In consequence delivered into the hand of the Philistines. But this chastisement, instead of leading them to repent of their sin and folly in forsaking God and putting their trust in false gods, only led to a kind of sullen despair. They said in their hearts," There is no hope: no; for I have loved strangers, and after them will I go" (Jeremiah 2:25). Utterly unmindful of their high privileges and vocation as the people of God, they acquiesce in their own degradation: "The Philistines are rulers over us," They had rather not be disturbed. Let us alone, they said. Let us be as we are, fallen, sunken, degraded. All good within them was blunted and quenched. Self-respect was gone; love of country was gone; aspiration after all that is good and high was gone; courage, honour, enterprise, love of freedom, pride in their own matchless institutions, remembrance of a glorious past, hope for a glorious future, all was crushed within them because they had no trust in God. The elevating, ennobling, sustaining feeling that they were God's chosen people, and that the unchanging love and power of God were on their side to sustain them in every virtuous effort, and give effect to every good and holy desire, was extinct within them. Their calamities and injuries, not being mixed with confidence in God, and prayer to him for deliverance, had only trodden out their manhood. It was the sorrow of the world working death. Now such a state of mind as this is a very common effect of unsanctified misfortunes. Sorrows, brought on perhaps by misconduct, which do not send men to God in penitence and prayer only harden and depress. They produce sullenness, and they destroy the spring of hope. Men sink on to a lower platform even in regard to their fellow-men. They are not humbled, only lowered. They take a lower, darker view of human life and human responsibilities. Virtue, truth, love of neighbours, kindness, generosity, and the charities of life burn very low and dim within them, if they are not Wholly extinct. A cold, hard selfishness, and even that not an aspiring selfishness, wraps itself around the centre of their being. Every appeal to the higher qualities of human nature is resented or scoffed at. "Leave me alone," is the silent language of their attitude towards humanity. "Trouble me not," is their answer to every call upon them for virtuous effort. And as to the still higher and nobler calls of religion, every invitation to rise toward God, to act in the spirit of his holy word, to follow the leading of his Holy Spirit, to walk in the steps of the Lord Jesus Christ, is received with a cynical sneer; and even those who, in better days, seemed to be actuated by religious hopes and feelings, under the pressure of such unsanctified cares and sorrows fall into a thoroughly low region both of religion and of morals. Now contrast with those men of Judah the feelings and the conduct of Samson. Conscious of Divine aid, and of having unfailing strength in God, his courage never drooped in the darkest days of the Philistine oppression. Conscious of his own high calling, and of the election of Israel to be the people of God, he could not brook the notion of being ruled over by the uncircumcised, nor did he lose the hope of some great deliverance. He was ready for the service of God and of his country. And even the feeling that he stood alone did not quench his spirit. He did not lose sight of hope, because he did not lose sight of God. The weight of the great national calamity, in which he also was involved, did not utterly depress and crush him, because he believed in the mighty hand of God, which could lift up that weight in a moment, whenever it seemed good to him to do so. And so all the natural resources of his mind were kept alive and ready for action, as well as his great supernatural strength, whenever the opportunity should arise. And Samson's supernatural strength is only a type to us of that invincible spiritual strength which they have who are the faithful servants of the Lord Jesus Christ. "I can do all things through Christ which strengtheneth me," is the truth embodied in Samson's exploits. In the Christian's steady, unwearied, resistance to evil, in his patient continuance in well doing, in the quiet, hopeful endurance of sufferings and afflictions, in the undaunted spirit which quails under no dangers, and faints under no adversities, and in the faith which eventually triumphs over all the powers of the world, we have the spiritual counterpart of Samson's great bodily strength. The brave, hopeful struggle of such, ending in victory, is in striking contrast with the desperate succumbing to evil of which we have spoken. And we may see it on a large scale in the Church herself. Often has the Church of God seemed weak and helpless before the powers of darkness, even while she had in herself the secret of an invincible strength. Often would her professed friends bind her in the fetters of worldly compliances, and hand her over to be shaped according to the fashion of this world, lest she should overthrow the accustomed sway, and break down the traditionary rules. But as often has the Spirit of the Lord come mightily upon her, and she has awakened as a giant refreshed with wine, and gone forth with irresistible might. The most trivial instruments have been in her hands weapons of supernatural power; her fiercest foes have sunk before her victorious progress; God has raised up refreshments to her in her hours of need; when she called upon God for help she was helped; and many a monument of God's saving grace and he]ping hand has deserved to be inscribed as En-hakkoreh—the supply granted to the cry of faithful prayer. O Lord, let thy Spirit come upon us now, in this our day of trial; hear thy Church's prayer, and let her cry come unto thee!
HOMILIES BY A.F. MUIR
Imperfect means made effectual by Divine inspiration.
It was but the jawbone of an ass, yet it slew as many as might have fallen in a battle.
I. IN THE CONFLICTS OF TRUTH IT IS OF CHIEF CONSEQUENCE THAT WE BE ON THE SIDE OF TRUTH, AND ANIMATED BY THE SPIRIT OF GOD.
II. THROUGH GOD'S BLESSING THE GRANDEST RESULTS HAVE BEEN PRODUCED BY THE RUDEST AND SIMPLEST MEANS. The preaching of the gospel by unlettered fishermen. "The solitary monk that shook the world" with the disused weapon in God's armoury. The "simple gospel" and the evils of our age.
III. NOTWITHSTANDING OUTWARD ADVANTAGES, THE ENEMIES OF GOD ARE CERTAIN IN THE END TO BE DISCOMFITED.
IV. THE ABSOLUTENESS AND SPLENDOUR OF SPIRITUAL ACHIEVEMENTS. Pentecost; missionary triumphs; the song of Moses and of the Lamb.—M.
The self-refreshment of Divine service.
After his great exploit Samson was exhausted and athirst. The zeal for the glory of Jehovah is upon him, and he cannot brook the tarnishing of his glorious victory by a base surrender to the Philistines. He immediately calls upon God, and is answered in the very scene of his warfare.
I. IN MOMENTS OF GREATEST EXALTATION AND POWER THE SAINT IS REMINDED OF HIS WEAKNESS AND DEPENDENCE UPON GOD. Paul and the "thorn in the flesh." The great deed and heroic uplifting of soul accompanying it are a Divine gift—a treasure in an earthen vessel. "By the grace of God I am what I am."
II. THE TRUE SAINT WILL FRANKLY ACKNOWLEDGE THIS, AND BETAKE HIMSELF TO PRAYER FOR DIVINE HELP. The faith that made Samson irresistible in battle now makes him prevail with God. A sense of spiritual fitness forbids the notion that God will suffer such an anti-climax. The victories that spring from acknowledged weakness are more glorious than those which proceed upon our fancied independence and self-sufficiency. "When I am weak, then am I strong."
III. THE CONDITIONS OF AN EFFECTUAL PRAYER.
1. Sincerity and faith. God had helped him already; be is convinced, therefore, that he will still help.
2. Because of wants and. hardships necessitated by Divine service. He is immediately answered, and in the very scene of it. No earthly hand is suffered to help.
3. Zeal for the glory of God. The idea of neutralising his triumph by yielding through physical distress is obnoxious to him. He asks God to preserve the splendour of the exploit which brought such glory to his name.—M.
HOMILIES BY W.F. ADENEY
The jawbone of an ass.
I. IT WAS A NOVEL WEAPON. Samson again shows his inventiveness and originality (see Judges 15:4). To succeed in sudden emergencies we must have presence of mind to choose and act rapidly and freshly. The slave of routine is helpless in every critical moment of life.
II. IT WAS THE MOST CONVENIENT WEAPON AVAILABLE. If Samson could have laid his hand on a sword he would not have picked up the bone. It would be foolish, rash, and presumptuous to reject the better means in order to make a display of strength or originality in the use of inferior means. But when the only thing available is a comparatively poor expedient, it is better to use this than nothing. While we are waiting for the perfect weapons to be forged the opportunity for victory passes. Thus inferior men and inferior methods must often be used for want of better ones. It is wrong for us to refuse to do any work for Christ because we have not the best possible natural powers or cultivation. It is better to serve as we are than not at all.
III. IT WAS A SIMPLE WEAPON. Many would have despaired with such a prospect as Samson's. But difficulty is the inspiration of genius. In spiritual warfare God sometimes blesses the poorest means when faith and zeal are making the best use of them. God's strength is thus most perfect in our weakness, because then we most reed it, are most likely to seek it trustfully, and will be most inclined to use it obediently.
IV. IT WAS A RIDICULOUS WEAPON. The hero would seem to be humiliated as he condescended to use such a weapon. But he was great enough to despise ridicule. It is weak and wrong to decline to use the only available means of rendering God good service because we fear they are undignified. True dignity is found not in pedantry and pomp, but in simple, brave independence. Great needs conquer foolish vanity. When the Philistines are on us we are in no mood to ask or to care whether our conduct will excite the laughter of the idle. If Christians realised more fully the awful depth of the world's sin and misery, they would be less sensitive to the trivial ridicule with which men may regard their work. How many promising lives have been poisoned by the narcotic of a false respectability!
V. IT WAS A SUCCESSFUL WEAPON. This is the one matter of consequence. Success refutes all objections. Ridicule is now turned into admiration, The very simplicity and folly of the means increases the glory of the result. So the great question in the Christian warfare against evil is that this is effective. If so, all the world's foolish criticism will be drowned in the triumph of victory.—A.
Distress after triumph.
I. ONE GREAT DELIVERANCE IS NO SECURITY AGAINST ALL FUTURE TROUBLE. Samson is surprised and vexed that a new trouble should fall upon him after his great victory. There is a danger lest we should rest contented with past triumphs. The Christian warfare can only end with the final victory over death. Till then we are in the enemy's land, and must expect that one battle will only be succeeded by another. Though we may have a season of calm, an oasis in the desert, a quiet resting-place, "this is not our rest." Let us beware of the confident self-elation which often follows the conquest of a temptation; it may be an introduction to a new and more dangerous one.
II. SLIGHT EVILS MAY PROVE MORE DANGEROUS THAN GREAT ONES. Samson feels it humiliating to be in danger of dying of thirst after his victory over a much more imposing enemy; but he had means to meet the greater foe, and none with which to face the smaller one. Evils are injurious not so much in proportion to their simple magnitude as in proportion to our susceptibility to them. The force of a particular temptation depends on a man's special disposition and peculiarity of character, not simply on its inherent alarming or alluring qualities. It should humble us to learn that after escaping the greatest dangers by the help of God we may succumb to very small dangers if left to ourselves.
III. SEASONS OF TRIUMPH ARE OFTEN FOLLOWED BY SEASONS OF DEPRESSION. Samson is despondent and querulous after his victory. So was Elijah (1 Kings 19:4). No doubt this common experience is partly the result of nervous reaction. Excitable people oscillate between the extremes of ecstasy and despair. It has also moral grounds. We grow over-confident, we expect too much, we forget that life cannot always be pitched in the heroic mood. The career of the loftiest souls is not one unbroken epic; even this has its seamy side, its stale and unprofitable moments. There is a Divine purpose of discipline in this painful experience to keep us humble and in trustful submission.
IV. GOD HELPS US IN OUR DEPRESSION AS WELL AS IN OUR ELATION. God came to the rescue of Samson. Though he murmured, God had compassion on him. God understands our weakness, and, understanding, pities it. He does not treat his servants as heroes, but as children (Psalms 103:13). The depression of feeling which destroys our consciousness of assurance does not destroy God's grace. It is important to observe that the faith which is the condition of God's help is not our confidence in our own salvation, but the simple trusting of ourselves to God's care, so that when we least expect his help this may come upon us and surprise us, if only we thus cast ourselves upon his mercy.—A.