Book of Judges

SAMSON Part 3 (Judges 15)

According to Judges 13:1, the Philistines oppressed Israel for forty years. This chapter tell us that for the first twenty of these years, Samson was the judge (15:20). This was the beginning of God's deliverance (13:5).

Running through the episodes of Samson's confrontations with the Philistines is the theme of God's continued overthrow of all the apparent victories that the Philistines secure. In his commentary on Judges, Dale Ralph Davis describes the pattern in this way: 'in every episode the Philistines will seem to reach a solution to their problem, only to see that solution dissolve because of something Samson does' (Davis, 177).

So, for example, in chapter 14, the Philistines solved the problem of Samson's riddle, only to be slaughtered at Ashkelon. In this chapter, they solve the problem of Samson's marriage, only to have their fields set on fire. They retaliate by burning Samson's wife and father-in-law only to be slaughtered (v7). They solve the problem of Samson's presence only to be struck at Ramath-Lehi.

The same kind of pattern will recur in chapter 16. The point is that all these minor stories that make up the big story illustrate the fact that God will not allow his enemies to triumph. They find solutions to their problems only to run into even greater ones. The larger story of Samson is a story of victory of Israel; the apparent victories of the Philistines are only apparent -- they seem to have success until God brings even more failure.

There is a sense in which that is precisely the message of the Bible. The apparent victories of sin and Satan, of death and the grave, of the world and the flesh, are only apparent. God's people are already 'more than conquerors' through him who loves them (Romans 8:37). This is the big story that explains all the little, individual stories, the 'metanarrative' that explains all the narratives. Whatever victory sin achieves, grace achieves much more.

As we approach this chapter, bearing in mind that general theme of God's continued thwarting of apparent Philistine victories, I want to draw attention to another commentator on Judges -- Andrew Faussett, an evangelical Anglican who lived 1812-1910. The section of his commentary on Judges 15 carries this title: SAMSON'S FURTHER EXPLOITS WITH WEAK INSTRUMENTS, IN THE FACE OF STRONG ENEMIES AND UNFAITHFUL FRIENDS; GOD'S STRENGTH PERFECTED IN HIS WEAKNESS. Let's borrow this title, as it highlights the main emphases of this chapter.

Weak Instruments

What did Samson have to work with, in his exploits and in his offensive against the Philistines? The answer is -- not very much. The first time he attacks, it is with three hundred foxes whom he binds tail to tail, each carrying a flaming torch which ransacks the wheatfields and vineyards of the Philistines. These foxes spoilt the vines of the Philistines. We are given no indication of how this was done, but if he could strike 1000 men, presumably he had no difficulty in catching and harnessing these animals for his purpose. Some argue that jackals are meant here, partly because of the fact that they tended to hunt in packs, rather than foxes which tend to be solitary animals.

The passage may raise some practical difficulties for us, but the theological import is clear. These animals will symbolise the judgement of God on the land. In the Book of Jeremiah, this is God's judgement over an unrepentant nation: 'I will appoint over them four kinds of destroyers, declares the Lord: the sword to kill, the dogs to tear, and the birds of the air and the beasts of the earth to devour and destroy' (Jeremiah 15:3). This is picked up in the Book of Revelation, with the opening of the fourth seal of God's purpose. John says, 'I looked, and behold, a pale horse! And its rider's name was Death, and Hades followed him. And they were given authority over a quarter of the earth, to kill with sword and with famine, and with pestilence and by wild beasts of the earth' (Revelation 6:8).

So here are the wild beasts -- weak instruments -- yet they are made instruments of judgement by God in the hand of Samson.

Then we find Samson striking the Philistines 'hip and thigh with a great blow' (Judges 15:8). Here he just uses his bare hands, just as later he uses the jawbone of a donkey and strikes 1000 men (v15).

The emphasis falls constantly on the superhuman nature of these victories. Samson had nothing; yet, weak and slender though his means and instruments were, he was able to do great things. Paul learned that it was when he was weak that he was strong (2 Corinthians 12:10), and he had learned to glory in that weakness.

We so often think that we need to have things, to have resources at our command. But the God who does his work in spite of us (as he has already done with Samson), is the God who does his work through us, showing his power.

It is very interesting to note that this emphasis on power from above runs through Paul's epistles. Romans 1:16 -- 'I am not ashamed of the gospel, for it is the power of God for salvation'. 1 Corinthians 2:3-4 -- 'I was with you in weakness ... and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power'. Ephesians 1:19 -- 'the immeasurable greatness of his power toward us who believe'. Philippians 3:21 -- 'the power that enables him even to subject all things to himself'.

This was the apostle's confidence -- the POWER of God. We need to recover that emphasis. We too may have weak instruments, but we have a strong God.

Strong Enemies

There were strong enemies here also. The Philistines, like the jackals, hunt in packs; they come against Samson en masse, they harness 3000 men of Judah to come to him; 1000 of them stand against him at Lehi.

One of the most famous phrases in church history occurs in the account of the stand taken by Athanasius in the fourth century. Athanasius was a key figure in the development of theology, yet came to prominence by default. A church leader in Alexandria in Egypt, he had to defend biblical teaching on the person of Christ against Arius and his followers, who denied the eternal being of the Son, and said that the Son of God was of a different essence to the Father. In spite of being exiled five times for his orthodoxy, Athanasius championed the biblical doctrine of the Person of Christ, and is described in the Latin phrase: 'Athanasius contra mundum' -- 'Athanasius against the world'.

That's a bit what Samson was like. The world was against him, yet he withstood in the strength of God. Many of God's followers -- certainly in Scripture -- discovered that the path of faithfulness for them followed a similar line of loneliness, and brought them face to face with innumerable enemies. One of the most poignant statements in Scripture is in Paul's final epistle, in 2 Timothy 4:16 -- 'At my first defence no one came to stand by me, but all deserted me'.

Facing strong opposition, he found himself standing alone. At that point he reflected the position of Jesus as he stood facing a world of opposition to all that he was and all that he taught. Samson typifies him at this point. He represents God's promised deliverance for his covenant people. Yet it is a deliverance realised only in the teeth of the most fearful opposition. In worldly terms, he is far outnumbered by the enemy. The odds are against him.

Sometimes we can find ourselves outnumbered too. But what peace God can give: 'I lay down and slept; I woke again, for the Lord sustained me. I will not be afraid of many thousands of people who have set themselves against me all around' (Psalm 3:5-6). At last, that is faith's confidence -- 'he who is in you is greater than he who is in the world' (1 John 4:4).

Unfaithful Friends

Where were they? They were in the men of Judah, who turned on Samson when they were under threat from the Philistines. When the Philistines raided Lehi, 3000 of them came to Samson, blaming him for their attack (v11). They negotiated with him, gave him a promise not to kill him, bound him with two new ropes and handed him over to the Philistines.

It could not have been easy for Samson. The wounds we receive in the house of our friends can be the most difficult to bear. Samson was for their good, but they were ready to blame him for the disaster they had experienced. It is one thing to have enemies against us, but quite something else to be opposed by brothers.

Yet often in the Christian life that is our experience. We just want to do good; yet our motives are questioned, our words misconstrued, our actions derided. Sometimes we find the enemies of God more united among themselves than the church. That ought not to be.

And what is interesting here is that, although the Philistines have an argument with Samson, they don't approach him directly. They attack Judah, and Judah attacks Samson. Is it not a solemn thought that believers can do the devil's work for him? We need to guard against his wiles and devices, or else they will tear the church apart.

But one cannot read this passage without seeing a greater than Samson in it. Like him, Jesus came to be the deliverer of his people. Like him, Jesus came to his own, but received them not. Like him, Jesus submitted himself to their power, to be bound and handed over, and by wicked hands to be despised and rejected.

Yet the betrayal of the deliverer becomes the means of the deliverance, as the Spirit of the Lord once again rushes on Samson and he strikes the men. And so the cross stands before us as the prime example of the sovereign wisdom of God -- it is the act of sin's great treachery, yet the act of sin's ultimate ruin. Wicked hands crucified and slew the Son of God, yet death was destroyed through that very means.

God's Strength In Samson's Weakness

The chapter ends on a very personal note. Samson was thirsty, and called on God. He could catch 300 jackals and smite 1000 Philistines, yet the smallest of physical needs stood ready to topple him. 'You have granted me this great salvation by the hand of your servant, and shall I now die of thirst and fall into the hands of the uncircumcised?'

Isn't it remarkable how often God gives us remarkable experiences of his nearness, his grace and his power, blessing us with a sense of his salvation and the closeness of his Holy Spirit, only then to bring us low with a very small thing.

C.H. Spurgeon comments on this: 'Samson boasted right loudly when he said, "I have slain a thousand men." His boastful throat soon grew hoarse with thirst, and he betook himself to prayer. God has many ways of humbling his people. Dear child of God, if after great mercy you are laid very low, your case is not an unusual one ... You must expect to feel weakest when you are enjoying your greatest triumph'.

This was Samson's thorn in the flesh, given to him so that he would not be exalted above measure through the abundance of the revelation of God's power through him. In Matthew Henry's words, 'God would hereby keep him from being proud of his great strength and great achievements, and let him know that he was but a man, and liable to the calamities that are common to man'.

How easily we get puffed up with pride, thinking that because God has done something great through us, that therefore we must be something great. But that is not the case at all. 'Let anyone who things that he stands take heed lest he fall' (1 Corinthians 10:12). The problem is not in the standing, but in thinking that we are standing.

Henry makes another perceptive comment about Samson's thirst. Where are the 3000 men of Judah now? They were ready to hand Samson over for their own deliverance; Samson has delivered them spectacularly. But there is not one now to offer him even a cup of water in appreciation of what he has done. 'so little notice did they take of their deliverer', says Henry, 'that he was ready to perish for want of a draught of water. Thus are the greatest slights often put upon those that do the greatest services' (Henry). Christ who turned water into wine at the first display of his glory, had no-one to give him a drink at the end, but said 'I thirst'.

It is at that point of personal weakness and extremity that God steps in; not for the first time in the history of his people does he split open a rock and gives a drink to revive the flagging spirit of his servant. The same God who empowers Samson to strike down a thousand Philistines is the God who takes a personal interest in his case, and who gives him the drink he needs.

So it is with us- the God of our deliverances is the same still, and he calls us to the realisation that his grace is sufficient, and that his strength is perfected in our weakness.