A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 2 · Commentary on the book of Judges · Chapter 16
Judges CHAP. XVI.
JƲdges the Sixteenth declareth the laſt concerns of Samſon's Life, Death and Burial: Where we have firſt the Remarks upon the laſt Actions of his Life. As,
Firſt, His going down to Gaza, ver. 1. a chief City of the Philiſtines. Two things may juſtly be marvell'd at.
N. B. Firſt, How he durſt go ſo ſoon thither, after his late Slaughter of ſuch a Multitude of their Men? And,
Secondly, How he could be ſuffer'd to enter a fenced City?
N. B. To theſe two Queſtions, it is thus Anſwered.
Firſt, He might go thither upon ſome weighty occaſion, which is not here expreſſed.
Secondly, To make ſome new Attempt upon them, whom he feared not either in their Camps, or in their Cities, after ſuch large experience both of his own Strength, and of God's Aſſiſtance.
Thirdly, It appeareth not that he was ſent by God thither, but went of his own Mind, preſuming upon former Succeſſes, and therefore deſerted, and enſnared.
Fourthly, He might go thither Incognito, by Night, unknown and unobſerved till afterwards.
Fifthly, He went into a Publick Houſe of Entertainment to refreſh himſelf, in contempt of his Enemies.
Sixthly, He went not to ſeek, ſee and have this Harlot for his Carnal Service, that had been to make Proviſion for the Fleſh, &c. Rom. 13.14. And this is ſcarcely conſiſtent with Saving Grace in a true Believer, ſo deliberately to contrive an Act of ſin.
N. B. Therefore 'tis ſaid, [he there ſaw an Harlot,] that is Accidentally, and giving way to Luſtful Looks, he was overtaken to commit Filthineſs with her. Here another, Mars Videt hanc, Viſamque Cupit, potiturque Cupitâ.
This Martial Man (more like Mars than Pan) was Overcome by a Wicked Woman, who had Overcome a Lyon.
Loenam non potuit, potuit Superare Leoenam
Quem fera non potuit Vincere, Vicit Hera.
This Strong Man, being forſaken of God, as one out of God's Precincts, and ſo out of God's Protection, and being left to his own Humane Infirmity, forgeteth himſelf, that he was not only God's Servant, (as he ſtil'd himſelf, Judg. 15.18.) and called of God to be an Holy Nazarite, Judg. 13.5, 7. but alſo that he was both Judex and Senex, a publick Judge, and an Old Man; and notwithſtanding all this, he falleth into that foul Sin of Fornication, having no Wife, &c. He ſhould have pray'd with David, [Lord turn away mine Eyes from beholding Vanity, &c. Pſal. 119.37.
The Second Remark is, The eminent danger that Samſon plung'd himſelf into by this Iniquity: The Gazites got notice, compaſſed him in, but (as God ordered it in tenderneſs to his ſinful and ſecure Servant, 1 Tim. 1.14.) it was hid from them in what Houſe he was harbour'd.
N. B. Had they known, they might have ſeiz'd upon him in his Bed by Night, therefore not knowing, they ſet a ſtrong Watch at the City Gate to ſurprize him at his Departure in the Morning, ver. 2. expecting that by Light they might better direct their Weapons to kill him, forgetting how well he had uſed them, when a great Hoſt of them were gathered together in Arms againſt him, yet a Thouſand Men were ſlain by Samſon, &c. but now wary Samſon, when he had ſatisfied his Luſt, was watchful againſt danger, and roſe up at Midnight, and took the Doors of the City-Gate, and the two Poſts, and carried them up to the top of an Hill, &c.] ver. 3. wherein he was a Type of Chriſt in his Glorious Reſurrection, as afterwards.
N. B. It may well be wondred at, Firſt, That Samſon ſhould awake ſo ſoon, ſeeing poſt Venerem Somnum, Venery makes Men ſleepy; but it is ſuppoſed by ſome, that God awaked him by a Dream, and warned him both of his Sin and Danger, not dealing with him according to his Demerit, knowing, the Root of the matter was in him, ſo the Spirit did not yet loath his Lodging, though he had juſt cauſe to do ſo.
N. B. Secondly, 'Tis a Wonder what was become of the ſtrong Watch at the City-gate, that they oppoſed not Samſon in his pulling down the Poſts and Door: As to this, 'tis ſuppoſed Samſon's coming upon them ſo unexpectedly at Midnight, (whom they expected not until Morning, and accordingly were but preparing to make reſiſtance) this put them into ſuch a frightful Aſtoniſhment, that they all very ſtoutly betake themſelves to their Heels, and leaves the Gate to guard it ſelf againſt Samſon.
N. B. Thirdly, 'Tis a Wonder, that Samſon's foul ſin had not provoked God t… withdraw his ſtrength from him, as his ſin with Delilah did after, when ſhe rob'd him of his Hair.
Anſwer. But this Harlot prevail'd not ſo far with him, he retains his Hair, and ſo his Strength ſtill; beſides, his Strength was not a Grace but a Gift, which might be naturally in a Graceleſs Man, and therefore might continue in a Gracious Perſon, notwithſtanding his heinous ſin; but it muſt farther be ſuppoſed, That upon the Divine Warning in a Dream, God brought and wrought Samſon into a Repentance for his ſin; at which the Lord pitty'd and pardon'd him, and likewiſe preſerv'd him and his ſtrength in him, to work his own Deliverance, by pulling up the Poſts, Bars and Wicket-Door, &c. whereby he made his Eſcape.
N. B. Fourthly, 'Tis a Wonder they did not purſue him, ſeeing (as ſome ſay) the Watch-men were aſleep (while Samſon did this Feat) in the dead of the Night, the noiſe of pulling up and falling down of the City-Gate, could not but awake them, and Samſon could not flee faſt away, but very ſlowly with ſo much lumber upon his Shoulders; To which may be Anſwered, Their Courage might well fail them for a Purſuit, becauſe they knew that Samſon, only with the Jaw-bone of an Aſs, had laid Heaps upon Heaps of a prodigious Field Army, what could a few Watch-men do in their purſuit of him, who was now better Armed for his own defence, and for their offence, having the Wicket-Door as his Shield wherewith to ſecure himſelf from all their Weapons, and the Iron Bars of the Gate wherewith to Mawle all Perſons that durſt Aſſault him.
The Third Remark is, Samſon's Loving another Woman of Soreck (as before he had Loved a Woman of Gaza) ver. 4. this was not long after that: But the Queſtion is, Whether this latter were not with a Lawful and a Conjugal Love, ſo as to Marry her? Thus divers of the Antient Rabbins ſay, and with them Chryſoſtom, Proſper and Pererius do concur, but others affirm, that it was with a Luſtful Love wherewith Samſon Loved Delilah, and ſhe was his Whore only, and not his Wife upon thoſe Grounds.
N. B. Firſt, Had ſhe been his Wife, then the Philiſtines would not have been ſo Confident, or rather Impudent ſo unceſſantly to ſollicit her to betray her Husband; the Natural Affection of a Wife would have obliged her to better things, than ſo ſordidly to betray him.
The Second Ground, or Reaſon is, had Delilah been his Wife, then would Samſon have carry'd her home to his own Houſe, as Husbands uſe to do with their Wives, and as he would have done with his Wife at Timnath, had ſhe not proved Treacherous to him, during the Seven Days Marriage-Feaſt.
N. B. The Third Reaſon is, It is apparent from the whole Tenure of this Hiſtory, that Samſon Lodged in Delilah's Houſe, and not ſhe in his, for then the Philiſtines durſt not have lurked in their Armour, ſo oft and ſo long, had it been in Samſon's own proper Houſe.
N. B. The Fourth Reaſon is, The Confidence that the Lords of the Philiſtines had in her, and their promiſing to her a Thouſand Thirty and Five Pound, if ſhe could betray him into their hands, and indeed the whole courſe of her Carriage toward Samſon, do plainly diſcover, that ſhe was a Mercenary and perfidious Harlot, and not a Lawful Wife to him.
The Fourth Remark is, The ſad Fate that befel Samſon, by the Flattery, Importunity, and Treachery of this Wicked Woman toward Samſon, until at the laſt ſhe bereaved him both of his Hair, of his Strength, of his Eyes, and of his God alſo, &c. from ver. 5. to ver. 21. wherein many Aſcents are gradually to be obſerved.
N. B. As Firſt, His Relapſe into the ſame ſin of Harlotry, before he had throughly repented of his former Faultineſs which was at the bottom of all thoſe Miſchiefs that did befal him afterward: The Orifice of his Luſtful Looks was not yet rightly ſtopped, and this pulled up the Sluce to let in a ſtrong Torrent of Miſery upon him. Oh happy had it been with Samſon, had he learnt that Leſſon from the Patriarch Judah [and he knew her again no more,] Gen. 38.26. but Samſon's Sin, was a Sin of Cuſtom. And much more Happy had he been, if he had learnt that Leſſon of Chaſtity from Chaſte Joſeph, who durſt not commit that Luſcious Ʋncleanneſs, ſo much as once; looking upon it as a great Sin againſt God, and therefore could not be moved with the Reiterated Importunity, and Gipſie-like Impudency of his Wanton and Wicked Miſtreſs. Gen. 39.8, 9. Nor had he learnt from Holy Job, to make a Covenant with his Wanton Eyes, Job 31.1. Oh how good is that Saying of Solomon! A Whore is a deep Ditch, they are Abborred of the Lord that fall into it, Prov. 22.14. but that Scripture, Hebr. 11.32. makes us believe …etter of Samſon here.
N. B. The Second Step in order to Samſon's Relapſe is, The Lords of the Philiſtines, do Hire with a vast Reward, this Hireling Harlot, to try her Meretricious Tricks upon him, ver. 5. they propoſing only, [to Bind and Humble him,] they would not ſay downright, [that we may kill him,] leſt that ſhould ſeem to ſound over-harſh in her Ears, who had embraced him as her Paramour: Yet this they Intended, though that only they pretended, as plainly appeareth by the ſequel, ver. 21. though they propound their deſign in ſofter words, leſt ſhe ſhould be moved to pity him, and their Project be ſpoiled.
N. B. The Third Step is, Then falls Delilah to work with her Flatteries, ver 6. when thoſe Lords had engaged their Honours to give her above a Thouſand Pound, which was more than ever ſhe could expect from Samſon's Service: Then began ſhe her Charming Wheedles, not bluntly at the firſt blurting forth her Suit, [Tell me, I pray thee, wherein thy great ſtrength lyeth:] But no doubt introduceth it with ſome ſmooth Harangue of admiring his Exploits, magnifying his Valour, and Adoring his Perſon for his Conqueſts; all which ſhe ſet off with the moſt Amorous Embracements, ſaying, This my Requeſt is only to ſatisfie my own Curioſity; and to free him from all ſuſpition of Treachery, made him many Promiſes, and likely confirmed them with Oaths (a Dialect common among Harlots) that ſhe would keep it as a great Secret to her ſelf.
N. B. Some ſay, that Samſon at ſome time or other (in ſome of his Venerial Tranſports) had given out ſome hints that his great ſtrength lay in ſomething, whereof he might be deprived, though he had not told wherein as yet, and now is moſt hardly drawn to it, this made her ſo much Inquiſitive.
N. B. The Fourth Step is, Samſon's eluding her with three mocking Tricks, ver. 7 8, 9, 10, 11, 12, 13, 14. loth he was to reveal the Secret to her, having ſo lately been cheated with that Deceitful Daughter of Timnath, notwithſtanding all her Promiſes and Oaths to conceal his Riddle: Yet find we him guilty both of Sin, and of Sublime Folly, in his Evaſions to his Harlot. For,
Firſt, The Sin of Lying was found in him (which muſt not be found in God's Children, Iſa. 63.8.) and that three times one after another, though he dreſs'd them up with ſuch Circumſtances, as might make them ſeem moſt probable, &c. for none of thoſe three Experiments took his Strength from him.
Secondly, Sublime Folly ſeiz'd upon Samſon here, in encouraging at all his Inquiſitive Strumpet, whom he ſhould have Check'd at the firſt, and not have feigned one falſe cauſe after another three times, when he knew ſhe would make Experiments thereof upon him, and that ſhe had Armed Philiſtines lay lurking in her Houſe ready to apprehend him, if once ſhe could but effectually render him capable thereof, and until the Experiment proved true, they durſt not for their Ears appear and ſhew themſelves.
N. B. Though all this might be acted by Delilah upon Samſon, in a way of Sporting, Paſtime, and Wanton Dalliance, the more to hide her Helliſh Deſign, yet Samſon had many Hints of ſuſpecting her Fidelity, and time enough to deliberate his Danger, ſeeing there muſt be a due diſtance betwixt one of theſe Experiments and another, for it could not conſiſt with this Womans Wilely and Wicked Wit and Crafty Policy, to try her Tricks immediately one after another: Had ſhe preſently attempted them, after every foregoing Failure and Defeatment, this would unavoidably have then wrought a Jealouſie of her Perfidiouſneſs in him; therefore ſhe watch'd her opportunity when ſhe found Samſon moſt Complaiſant, and in a good Mood, being Bewitched with her Allurements.
N. B. Which is a plain Evidence, that Samſon was now under notorious Infatuation, for as he had now forſaken God, ſo now God had forſaken him, and had withdrawn from him the Principles and Practice even of Common Prudence; otherwiſe the frequent reiceration of this Harlot's Requeſt, and her ſo vehemently urging him to grant it, had certainly created ſome ſuſpicion of her Evil Intention againſt him.
N. B. And ſo Sottiſh was Samſon become now with her Intoxicating Charms, that ſhe can give him the Lye, ver. 10. and he tamely takes it, which, out of anothers Mouth (as the ſaying is) would have deſerv'd a Stab; but ſo ſtupified was he with her Bewitching Inchantments, that ſhe may ſay any thing, do any thing to him without ſo much as a Reproof: And though Samſon might ſport with her in the two former Experiments, yet began he to doat more in the Third, wherein he came nearer the Mark in telling her, [She muſt Weave the Seven Locks of his Head, &c.] which ſhe did, and more too, than he directed her, for ſhe faſten'd his Hair (thus Woven) with a Pin to the Beam; and to make ſurer work, ſhe lulls him aſleep upon her Lap.
N. B. 'Tis a Wonder thoſe Armed Philiſtines were not call'd out by her to fall upon him when faſt aſleep (as is ſaid, ver. 14) but thoſe Timorous Souls durſt not venture to rouze a ſleeping Lyon, She awakes him, and he went away with the Beam and all, &c.
N. B. The Fifth Step is Samſon's Sottiſhneſs in telling her all his Heart, at the Harlot's Fourth Aſſault, from ver. 15. to 21. Whoredom had ſo taken away his Heart, Hoſ. 4.11. and Wine, wherewith ſhe had Intoxicated him, that ſhe had got now the poſſeſſion of it: 'Tis the nature of thoſe Senſual Sins to beſot Sinners; and not only Joſephus, but alſo Ambroſe, Baſil and Theodoret tell us, That ſhe gave him a Sophoriferous Potion, which made him Drunk and Sleepy, taking away the uſe of his Reaſon; 'tis no wonder that her Alluring Inſinuations, and Vehement Importunities▪ at laſt Conquered him who was otherwiſe Unconquerable: She had Wheedl'd him with her, [How canſt thou ſay, I Love thee,] probably it had been a common Complement in Samſon's Courting her, [I Love thee dearly, Delilah] with this ſhe twitteth him, as if it were only from Teeth outward, and an empty ſound and ſhew to ſerve his own turn.
N. B. Then ſhe preſſed him ſo vehemently with her Unceſſant Importunity, that ſhe wearied him of his Life; Dalilah (of Dalal, Hebr. to Exhauſt, or Impoveriſh) now doth both theſe to him; and now being Tormented between two contrary and Violent Paſſions (as is Corn between two Mill-ſtones.
Firſt, A Deſire to gratifie her whom he ſo exceſſively doated upon: And,
Secondly Fear of betraying himſelf into the Hands of the Malicious Philiſtines which (he had thrice already ſeen) were ready to fall upon him, yet now having ſin'd away his God who had hitherto both protected and directed him; 'tis not to be wondred if Samſon choſe the worſe part, and tells all, &c. whereby he came to fall into many following Miſeries.
N. B. Nor may we think that his Hair was either the cauſe, or the ſeat of his Strength, ſo as the loſs of the former muſt naturally bring the loſs of the latter, but the preſerving of his Hair, was the Condition and Ceremony of his Nazarite's Vow only, Judg. 13.5. Numb. 6.5. the loſs of his Hair, was a breaking the Condition of his Covenant, and therefore is noted as the Moral Cauſe of God s departing from him, and of his own now humane weakneſs.
N. B. Delilah underſtanding this Myſtery out of Samſon's Mouth, makes him ſleep, leaning his Head upon her Knees.
N. B. No doubt but the Money which the Lords of the Philiſtines brought in their hands to her Houſe, influenc'd her (as a Monarch) to manage her matters to the beſt advantage for their Mutual Deviliſh Deſign: She had a Barber ready to cut off his Locks with a gentle hand, yet was ſhe ſecure enough now, becauſe ſhe had caſt him with her ſleepy Potion of mixt Wine (which he as a Nazarite ought not to have drunk of, Judg. 13.5. Numb. 6.4, 5. &c.) into a dead Sleep.
N. B. And ſuppoſe he had awaked with the noiſe of the Sciſſers clipping of his Hair, yet had ſhe her Excuſe prepared to flap in his Face, had he asked, [What are ye doing, &c?] She could have anſwered, What we are doing, is only an Innocent Intention, to try the Truth of thy Affections to me, and the ſincerity of thy laſt Relation, which I have juſt reaſon to doubt of, becauſe of thy Diſſimulation with me three times before, &c.
N. B. And when ſhe had polled off his Locks, ſhe began to afflict him; that is, to pinch and affright him (when ſhe ſaw he Awaked not) and to cry loud in his Ears, [The Philiſtines be upon thee Samſon,] till ſhe had Awak'd him; and then perceiving that his Strength was gone from him with his Hair, becauſe he could not ſhake himſelf, as he had done heretofore in the former falſe Experiments.
N. B. She delivers up the deſired Prey into the Hands of the Five Lords, who willingly then paid her a Thouſand and Thirty Five Pound, for her Meritorious Wickedneſs; and firſt they put out his Eyes, which had been the firſt Loop-holes to his Luſt, ver. 1. and then they led him away a Blind Captive to Gaza, where he was firſt Captiv'd to his Luſt: Now the loſs of his Eyes lets him ſee his ſin; nor could he ſooner ſee all the ſin he had committed, till he ſaw not at all: They bound him with Iron-Chains, and made him grind in the Priſon-houſe, like a Slave, or rather like an Horſe, that he might earn his Bread before he muſt eat it, &c.
The Fifth Remark is, Samſon's Death, ſet forth by its ſeveral Circumſtances. As, (1.) Time. (2.) Place. And (3.) Manner.
Firſt, The Time when the Philiſtines Anniverſary Feaſt, and great Sacrifice to Dagon (their God) happened to fall out, a long time after that Samſon was thus fallen into their hands: It may well be ſuppoſed about three or four Months before the Feaſt fell, for three Reaſons.
N. B. Firſt, 'Tis improbable the Philiſtines would have deferred ſo long (after they had ſurprized Samſon) to praiſe their Idol for delivering him into their hands, had they not put it off till their Feaſt Day came.
N. B. The Second Reaſon is, There muſt be a due time allowed for the growing again of Samſon's Hair, which is expreſly ſaid to be done at this time, ver. 22. and this muſt require three or four Months for his Hair to grow again to its former length and thickneſs, after it was clip'd off, or ſhaven by Delilah's Barber.
N. B. The Third Reaſon is, Samſon muſt have ſome ſuch time, wherein to be throughly humbled for his heinous ſins, to renew his Unfeigned Repentance in accepting the Puniſhment of his iniquity, Levit. 26.41. and to reinſtate himſelf into his Vow of Nazariteſhip (which he had ſo brutiſhly broken) as was allowed for Nazarites to do, Numb. 6.9. &c. but above all, wherein to be reconciled to God, and to recover his Favour which he had notoriouſly forfeited: Now this muſt require ſome conſiderable time to be done in; for 'tis God's ordinary Method, that there ſhall be ſome proportion betwixt Man's Sinning, and Man's Sorrowing; as Manaſſeh had ſinned greatly (in Defying of God, in deſtroying and murdering of Men, and in Deifying and Worſhipping of Devils) therefore muſt he ſorrow greatly, 2 Chron. 33.12. So Samſon had a long time in Sinning greatly, accordingly he muſt have a long time in Suffering and Sorrowing greatly, as no doubt but he did for the loſs of his Eyes; and not only for that, but alſo for his being fettered with Fetters of Iron, which he was now too weak to break, and which reminded him, how he had ſuffered himſelf to be bound with the Green Withes of Senſual Pleaſure; but above all, for his working like an Horſe in the Mill for three or four Months together, under the Philistines Laſhes; all this made him a praying, ver. 28. and a believing Penitent, Hebr. 11.32. and beloved of God again after all.
The Second Circumſtance is, The place where Samſon Died, which was in Dagon's Temple; great preparations were undoubtedly made in this three or four Months time, to Celebrate this Cuſtomary Annual Feast, and that with more ſplendid Solemnity, becauſe both Princes and People were now to offer a great Sacrifice to Dagon, their God, and to Rejoice together in their Praiſes to the Idol for delivering up their great Enemy Samſon into their hands, ver. 23.24.
N. B. This Dagon is ſuppoſed to be Triton, one of the Pagan Sea-Gods (with Neptune) whoſe upper part was like a Man, and whoſe lower part was like a Fiſh, whence there is mention made of Dagon's Hands, but none of his Feet, 1 Sam. 5.4. and yet the Idol was call'd Dagon of Dag, which ſignifies a Fiſh in the Hebrew Language; becauſe the Philiſtines lived upon the Sea Coaſt, and not far from Egypt (where ſome of their Gods were Worſhiped in the form of Fiſhes) they likewiſe muſt have a Sea-Idol, whom they now met together in a Prodigious Aſſembly, to Adore for this ſingular Favour, in the Temple which they had Conſecrated for his Worſhip.
The Third Circumſtance is, The Manner how Samſon Died; wherein thoſe Particulars may be obſerved. As,
Firſt, Samſon is ſent for (after they had Feaſted themſelves to the full) to make them Merry, ver. 25. this was done both Actively, by putting upon him ſome Ridiculous Attire and Actions, that he might act like a Natural Fool for their Sport and Paſtime; and Paſſively, by making him the Subject of their Scorn and Laughter, pointing the Finger each one at him, ſaying, [Behold the Blind Fool, what fine Sport he maketh us.] All which he patiently endured, wherein he was a Type of Chriſt, whom his Enemies made the Subject of their Scorn and Malice, Matth, 26.67, 68. and 27.29. David complains he was the Song of the Drunkards, Pſal. 69.12.
N. B. 'Tis a Wonder how ſuch a Generous Soul as Samſon was, could ſubmit to be their Fool in the Play, and did not rather deſtroy himſelf, as Cleopatra did her ſelf, from the greatneſs of her Spirit, diſdaining to be derided when ſhe was to be led in Triumph by the Romans, &c.
N. B. But we may well ſuppoſe, that Samſon here did not altogether unwillingly commit ſome miſtakes in his acting the part of a Fool, becauſe he was Blind, but might willingly alſo act ſome Fooliſh Actions, to make them as blind as himſelf, that they might not either diſcover, or ſuſpect his intended deſign; they ſet him between the Pillars, where he might beſt be ſeen of all; but ſurely God had his Holy Hand in it for a farther Miſchief to the Philiſtines, ſo it much promoted Samſon's private Project of bringing (as we ſay) an Old Houſe over their Heads, while he lull'd them aſleep by his Complaiſant Diverſions between the Pillars, whereby he prepared a way to his own intended deſign for their Deſtruction.
Secondly Obſerve, Samſon being placed between the two Main Pillars▪ whereon the Temple ſtood (though there might be many other leſſer Pillars beſide) by the Lords of the Philiſtines themſelves: He now deſires the Boy that led him (as a Blind Man) to put him in ſuch a poſture, that he might reach both the Pillars with his hands ſpread abroad, ver. 26. pretending only that he might lean upon them, having many Cauſes of much wearineſs, not only by his continual grinding in the Priſon-Mill, and by their violent haling him in all haſte beyond his uſual pace, to come and become a Paſtime to them, but alſo by his ſtanding there to make them Sport, a Work his Noble Mind muſt ſoon be weary of.
N. B. Nor may we wonder, either, Firſt, That Samſon knew thoſe two Pillars did bear up this Temple; for he might before this, have ſeen it ſo with his Eyes, or heard it by the Relation of others. Or,
Secondly, That ſuch a Malapert piece, as this Philiſtine Boy (that led him) ſhould not ſaucily ſcorn his Motion, while the Lords looked upon him, but ſo willingly complys, and gratifies his Requeſt; this ſurely was from God, who has all Hearts in his Hands.
Thirdly Obſerve, Samſon being ſenſible there were about Three Thouſand Philiſtines got together within this Houſe to Worſhip their Idol, and to make a Mock of himſelf, ver. 27. as he leaned on the Pillars, ſo he leaned upon the Lord alſo, Prov. 3.5. and not upon hi… Hair new grown, therefore prays God to give him new ſtrength once more, &c. ver. 28. which doubtleſs was a Prayer of Faith, and the fruit of his true Repentance, wherein he doth not ſeek Revenge, as a private Perſon, but as a publick Judge, upon God's Enemies, now Worſhipping Dagon, and Worrying himſelf.
N. B. Then God, that hears not ſinners, Joh. 9.31. heard him, and gratified him in the Effect.
Fourthly Obſerve, Samſon bowed himſelf with all his Might, pull'd down the two Pillars, and the Houſe withal, whereby all in it, both Lords and Loſels periſhed together, and himſelf with them, ver. 29.30. Slaying more at his Death, than he had done in his Life, wherein he was a Type of Chriſt alſo, Hebr. 2.14. Nor may we look upon Samſon here as a Self-Murderer, becauſe he acted herein by an extraordinary Inſtinct of God's Holy Spirit (that moved him to pray thus) and from his fervent Zeal to become a Sacrifice for publick good, next to God's greater Glory.
The laſt Remark is, Samſon's Burial by his Relations, ver. 31. which was an Act of Tranſcendent Love, conſidering their danger in ſo doing, from the now enraged Philiſtines for the loſs of their Five Lords, and ſome Thouſands of their principal Men: The Survivers therefore were more like to cut Samſon's Carcaſe into a Thouſand pieces, and caſt them to the Dunghil, than conſent that his Kindred ſhould be allowed to give him a decent Funeral. Notwithſtanding all this, they made a bold Adventure, and ſucceeded with ſafety. Becauſe,
Firſt, The moſt Barbarous Nations denied not Burial even to their Enemies, and would oft-times permit this to be done by their Friends.
Secondly, Samſon had taken all the blame to himſelf of this Diſmal Deſtruction of them, in deſtroying himſelf with them, for which his Innocent Relations could under no pretence be puniſhed.
Thirdly, They were now under ſuch a dreadful Conſternation among themſelves (that ſurvived this late fatal Fall) that they had neither Leiſure, nor Pleaſure to take Revenge of his Guiltleſs Relations.
Fourthly, This Demoliſhing of Dagon's Temple, had deſtroyed both the Many and the Mighty of their Men, which weakened their Forces ſo, as they could not eaſily rally and recruit for Revenge, &c. And,
Fifthly, Perhaps God had mollified their Hearts with this Bloody Blow ſo, as that they would not give any new provocation to the Iſraelites, who had ſo far kept their Covenant of Subjection under them, as to deliver up Samſon into their hands, &c. And now they could be content. ſo they might enjoy their own in Peace.
N. B. In Samſon's Death ended the Twenty Years of his Judgeſhip, ver. 31. which is here added to explain Judg. 15.20. as to the period of that Term.
The Concluſion of this Hiſtory of Samſon is to demonſtrate the Parity and Diſparity betwixt Samſon and our Bleſſed Saviour.
Firſt, The Parity and Congruity, he was a Type of Chriſt the Antitype. As, (1.) His Birth was foretold firſt to his Mother, and then to his Father, Judg. 13.3, 11. So it was of Chriſt, firſt to Mary, Luk. 1.30. and then to Joſeph, Matth. 1.20. (2.) Samſon ſignifies a little Sun, at ſuprà, ſo Chriſt is the Son of Righteouſneſs, Mal. 4.2. (3.) Samſon was a Nazarite, ſo was Chriſt, Matth. 2.23. (4.) Samſon's Bride was a Stranger of the Philiſtines, ſo Chriſt's Spouſe is of the Gentiles, Iſa. 55.5. Aliens to the Life of God, Eph. 4.18. and Enemies of God, Rom. 5.10. (5.) Samſon Conquered a Lyon, ſo did Chriſt that Roaring Lyon Satan, Hebr. 2.14, &c. (6.) Samſon found Honey in the Lyon's Carcaſe, ſo Chriſt gives this Honey of Comfort, as out of the Carcaſe of the Conquered Tempter, to us who are Tempted in like manner, that he who overcame him for us, will likewiſe overcome him in us, Hebr. 4.15. (7.) Samſon Poſed the Philiſtines with his propoſed Riddle, ſo Chriſt the Phariſees with his Parables, Matth. 13.11, 34. (8.) Samſon carry'd off the Gates of Gaza, ſo did Chriſt the Gates of Death and of Hell at his Reſurrection. (9.) Samſon was Blinded, Bound in Chains, and Derided by the Philiſtines, ſo was Christ by the Prieſts, Phariſees, &c. (10.) He likewiſe ſtretched forth his Arms from Pillar to Pillar, as Chriſt did his upon the Croſs. (11.) He ſlew more at his Death; than in his Life, ſo did Chriſt, 1 Cor. 15.57, &c. (12.) He was Buried by his Brethren, ſo was Chriſt, Luke 23.53.
Secondly, The Diſparity betwixt the Type Samſon, and our Saviour the Antitype. (1.) Samſon when he was betrayed into his Enemies hands, &c. did loſe his Strength, &c. but ſo did not Chriſt, for he then beats his Enemies back to the ground, Joh. 18.6. Yea, and he could have commanded Millions of Angels for his Reſcue, Matth. 26.53. &c. (2.) Samſon's Bride was taken from him, and given to another Man, &c. but the Church (our Lord's Bride) cannot be taken out of Chriſt's Hands, John 10.28. the Gates of Hell cannot prevail againſt his Spouſe, Matth. 16.18. this burdenſome Stone breaks their Back, Zech. 12.2, 3. (3.) The Death of Samſon's Foes, was Samſon's Death with theirs; but ſo it was not in Chriſt's Caſe, for Chriſt's Foes could only bruiſe his Heel, Gen. 3.15. They could not break his Head, as he did theirs, and that Old Serpent's alſo who ſet them on work, &c. (4.) Though the Parity run parallel betwixt theſe two, in both Samſon's having Seven Locks, and Chriſt's having the Seven Spirits of God, Revel. 3.1. and likewiſe in Samſon's Strength laying lurking in his Priſon, which return'd again upon the Growth of his Locks, &c. Thus alſo the power of Chriſt's Divine Nature did ſeem to lay lurking for Three Days in his Grave, but returned upon the Third Day to raiſe him up again; yet the Diſparity runs far wide beyond the Parallel Lines in ſundry Particulars. As,
Firſt, Samſon's Locks of Hair were but Excrements of Nature, (which were eaſily looſeable) ſo nothing comparable to Spirits, which are the Quinteſſence and Excellency of all things, much leſs to the Spirit of God, which cannot be loſt, but ſhall abide for ever in thoſe to whom it is given, Joh. 14.16.
Secondly, Samſon's Strength (when it returned) ſerved only to kill himſelf (among his Foes) but he had no power to raiſe up himſelf to Life again, as our Lord had, who had power to lay down his Life, and power to take it up again, John 10.18.
Again Thirdly, The Type falls far ſhort of the Antitype, inſomuch as a little Sun falls ſhort of the Light of the World, John 8.12. and the Creature, yea, and a Sinful Creature is leſs than the Holy Creator, by whom all Perſons and things were made, Joh. 1.3. Col. 1.16, 17, 18. Hebr. 1.3, &c.