3 And when I saw that ye delivered me not, I put my life in my hands, and passed over against the children of Ammon, and the LORD delivered them into my hand; wherefore then are ye come up unto me this day, to fight against me? 4 Then Jephthah gathered together all the men of Gilead, and fought with Ephraim: and the men of Gilead smote Ephraim, because they said, Ye Gileadites are fugitives of Ephraim among the Ephraimites, and among the Manassites. 5 And the Gileadites took the passages of Jordan before the Ephraimites: and it was so, that when those Ephraimites which were escaped said, Let me go over; that the men of Gilead said unto him, Art thou an Ephraimite? If he said, Nay; 6 Then said they unto him, Say now Shibboleth; and he said Sibboleth: for he could not frame to pronounce it right. Then they took him, and slew b 1 Sam. 19. 5. 28. 21. Job 13. 14. Pa. 119. 109. e Josh. 22. 11. c. 3. B. 7. 24. • Which signifieth a stream, or flood. Ps. 69. 2, 15. Is. 27. 12. d He seems to (1.) The Ephraimites had not only quarrelled with Jephthah, but when his neighbours and friends appeared to take his part, they had abused them, and given them foul language; for I adhere to our translation, and so take it, v. 4. They said in scorn, "Ye Gileadites, that dwell here on the other side Jordan, are but fugitives of Ephraim, the scum and dregs of the tribes of Joseph, of which Ephraim is the chief, the refuse of the family, and are so accounted among the Ephraimites, and among the Manassites. Who cares for you? All your neighbours know what you are, no better than fugitives and vagabonds, separated from your brethren, and driven hither into a corner." The Gileadites were as true Israelites as any other, and at this time had signalized themselves, both in the choice of Jephthah and in the war with Ammon, above all the families of Israel, and yet are most basely and unjustly called fugitives. It is an ill thing to fasten names or characters of reproach upon persons or countries, as is common, especially upon those who lie under outward disadvantages: it often occasions quarrels that prove of ill consequence, as it did here. See likewise what a mischievous thing an abusive tongue is, that calls ill names, and gives scurrilous language; it sets on fire the course of nature, and is set on fire of hell, (Jam. 3. 6,) and many a time cuts the throat of him that uses it, as it did here, Ps. 64. 8. If these Ephraimites could have denied themselves the poor satisfaction of calling the Gileadites fugitives, they might have prevented a great deal of bloodshed, for grievous words stir up anger, and who knows how great a matter a little of that fire may kindle? (2.) This affront raises the Gileadites' blood, and the indignity done to themselves, as well as to their captain, must be revenged. [1] They routed them in the field, v. 4. They fought with Ephraim, and, Ephraim being but a rude unheaded rabble, smote Ephraim, and put them to flight. [2.] They cut off their retreat, and so completed their revenge, v. 5, 6. The Gileadites, who perhaps were better acquainted with the passages of Jordan than the Ephraimites were, secured them with strong guards, who were ordered to slay every Ephraimite that offered to pass the river. Here was, First, Cruelty enough in the destruction of them. Sufficient surely was the punishment which was inflicted by many; when they were routed in the field, there needed not this severity to cut off all that escaped. Shall the sword devour for ever? Whether Jephthah is to be praised for this, I know not, perhaps he saw it to be a piece of necessary justice. Secondly, Cunning enough in the discovery of them. It seems the Ephraimites, though they spoke the same language with other Israelites, yet had got a custom in the dialect of their country to pronounce the Hebrew letter Shin like Samech, and they had so strangely used themselves to it, that they could not do otherwise, no, not to save their lives. We learn to speak by imitation; they that first used s for sh, did it either because it was shorter, or because it was finer, and their children liked to speak like them, so that you might know an Ephraimite by it; as in England we know a west country man, or a north country man, nay, perhaps a Shropshire man, and a Cheshire man, by his pronunciation. Thou art a Galilean, and thy speech betrays thee. By this the Ephraimites were discovered. If they took a man that they suspected to be an Ephraimite, but he denied it, they bade him say Shibboleth; but either he could not, as our translation reads it, or he did not heed, or frame, or direct himself, as some read, to pronounce it right, but said Sibboleth and so was known to be an Ephraimite, and was slain immediately. Shibboleth signifies a river or 66 stream; Ask leave to go over Shibboleth, the river." Those that were thus cut off, made up the whole number of slaughtered Ephraimites forty-two thousand, v. 6. Thus another mutiny of that angry tribe was prevented. Now let us observe the righteousness of God in the punishment of these proud and passionate Ephraimites, which in several instances answered to their sin. 1. They were proud of the honour of their tribe, gloried in this, that they were Ephraimites: but how soon are they brought to be ashamed or afraid to own their country! Art thou an Ephraimite? No, now rather of any tribe than that, 2. They had gone in a rage over Jordan to burn Jephthah's house with fire, but now they him at the passages of Jordan: and there fell at that time of the Ephraimites forty and two thousand. 7 And Jephthah_judged Israel six years. Then died Jephthah the Gileadite, and was buried in one of the cities of Gilead. 8 And after him Ibzand of Beth-lehem judged Israel. 9 And he had thirty sons, and thirty daughters, whom he sent abroad, and took in thirty daughters from abroad for his sons. And he judged Israel seven years. 10 Then died Ibzan, and was buried at Beth-lehem. 11 And after him Elon, a Zebulonite, judged Israel; and he judged Israel ten years. 12 And Elon the Zebulonite died, and was buried at Aijalon in the country of Zebulun. 13 And after him Abdon the son of Hillel, a Pirathonite, judged Israel. have been only a civil Judge, to do justice in North-east Israel. e A civil judge in North-east Israel. 1 Chr. 8. 13. g A civil judge also in North-east Israel. come back to Jordan as sneakingly as they had passed it furiously, and were cut off from ever returning to their own houses. 3. They had upbraided the Gileadites with the infelicity of their country, lying at such a distance; and now they suffer by an infirmity peculiar to their own country, in not being able to pronounce Shibboleth. 4. They had called the Gileadites, unjustly, fugitives, and now they are really and in good earnest become fugitives themselves; and in the Hebrew, the same word (v. 5) is used of the Ephraimites that escaped, or that fled, which they had used in scorn of the Gileadites, calling them fugitives; he that rolls the stone of reproach unjustly upon another, let him expect that it will justly return upon himself. Lastly, Here is the end of Jephthah's government. He judged Israel but six years, and then died, v. 7. Perhaps the death of his daughter sunk him so, that he never looked up after, but it shortened his days, and he went to his grave mourning. V. 8-15. We have here a short account of the short reigns of three more of the judges of Israel; the first of which governed but seven years, the second ten, and the third eight. For the transgression of a land, many are the princes thereof, many in a short time, successively, Prov. 28. 2. Good men being removed in the beginning of their usefulness, and by the time they had applied themselves to their business. I. Ibzan of Bethlehem; most probably, Bethlehem of Judah, David's city, not that in Zebulun, which is only mentioned once,. Josh. 19. 15. He ruled but seven years, but by the number of his children, and his disposing of them all in marriage himself, it appears that he lived long; and, probably, the great increase of his family, and the numerous alliances he made, added to his personal merits, made him the more fit to be either chosen by the people, as Jephthah was, or called of God immediately, as Gideon was, to be Israel's judge, to keep up and carry on the work of God among them. That which is remarkable concerning him, is, his children. 1. That he had many children, sixty in all, a quiver full of these arrows. Thus was Bethlehem of old famous for increase, the very city where he was to be born, whose spiritual seed should be as the stars of heaven. 2. That he had an equal number of each sex, thirty sons and thirty daughters, a thing which does not often happen in the same family, yet, in the great family of mankind, he that first made two, male and female, by his wise providence, preserves a succession of both in some sort of equality, as far as is requisite to the keeping up of the generations of men upon earth. 2. That he took care to marry them all; his daughters he sent abroad, et maritis dedit, so the vulgar Latin adds-he provided husbands for them; and, as it were in exchange, and both ways strengthening his interest, he took in thirty daughters from abroad for his sons. The Jews say, Every father owes three things to his son, to teach him to read the law, give him a trade, and get him a wife. What a difference was there between Ibzan's family, and that of his immediate predecessor, Jephthah! Ibzan has sixty children and all married, Jephthah but one, a daughter, that dies or lives unmarried. Some are increased, others are diminished; both are the Lord's doing. II. Elon of Zebulun, in the north of Canaan, was next raised up to preside in public affairs, to administer justice, and to reform abuses; ten years he continued a blessing to Israel, and then died, v. 11, 12. Dr. Lightfoot computes, that in the beginning of his time, the forty years' oppression by the Philistines began, (spoken of, ch. 13. 1,) and about that time Samson was born. Probably, his residence being in the north, the Philis tines who bordered upon the southern parts of Canaan, took the opportunity of making incursions upon them. III. Abdon, of the tribe of Ephraim, succeeded, and in him that illustrious tribe begins to recover its reputation, having not afforded any person of note since Joshua; for Abimelech the Shechemite was rather a scandal to it. This Abdon was famous for the multitude of his offspring; (v. 14,) he had forty sons and thirty grandsons, all which he lived to see grown up; and they rode on seventy ass-colts, either as judges and officers, or as gentlemen and persons of distinction. It was a satisfaction to him thus to see his children's children, but it is feared he did not see peace upon Israel, for by this time the Philistines had begun to break in upon them. 14 And he had forty sons and thirty* nephews, that rode on threescore and ten ass-colts: and he judged Israel eight years. 15 And Abdon the son of Hillel the Pirathonite died, and was buried in Pirathon in the land of Ephraim, in the mount of the Amalekites. CHAPTER XIII. At this chapter begins the story of Samson, the last of the judges of Israel, whose story is recorded in this book, and next before Eli. The passages related concerning him are, from first to last, very surprising and uncommon. The figure he makes in this history is really great, and yet vastly different from that of his predecessors. We never find him at the head, either of a court or of an army, never upon the throne of judgment, or in the field of battle, yet in his own proper person a great patriot of his country and a terrible scourge and check to its enemies and oppressors: he was an eminent believer, (Heb. 11. 32,) and a glorious type of Him who with his own arm wrought salvation. The history of the rest of the judges commences from their advancement to that station, but Samson's begins with his birth, nay with his conception, and no less than an angel from heaven ushers hiin into the world, as a pattern of what should be afterward done to John Baptist, and Christ. This is related in this chapter. I. The occasion of raising up this deliverer was the oppression of Israel by the Philistines, v. 1. II. His birth is foretold by an angel to his mother, 25 from the angel, (v. 8-14,) whom they treat with respect, (v. 15-18,) and who, to their great amazement, discovers what he was, at parting, v. 19-23. V. Samson is born, v, 24, 25. III. She relates it to his father, v. 6, 7. IV. They both together have it again ND the children of Israel *did evil again in the 2 And there was a certain man of Zorah,d of the family of the Danites, whose name was Manoah; and his wife was barren, and bare not. 3 And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son. 4 Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean thing: 5 For, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazarite unto God from the womb; and he shall begin to deliver Israel out of the hand of the Philistines. 6 Then the woman came and told her husband, saying, A man of God came unto me, and his countenance was like the countenance of an angel of God, very terrible; but I asked him not whence he was, neither told he me his name: 7 But he said unto me, Behold, thou shalt conceive, and bear a son; and now drink no wine nor strong drink, neither eat any unclean thing: for the the day of his death. A Long, a them into the hand of the Philistines forty years. • sons' sona. A c. 5. 10. 10. 4. i c. 3. 13, 27. 5. 14. ⚫ added to commit. Rom. 2. 6. a Jer. 13. 23. This seems a partial captivity. Concerning this, and the rest of these judges that have ever so short an account given of them, yet notice is taken where they were buried, (v. 7, 10, 12, 15;) perhaps, because the inscriptions upon their monuments, (for such were anciently used, 2 Kings 23. 17,) would serve for the confirmation and enlargement of their story, and might be consulted by such as desired further information concerning them. St. Peter having occasion to speak of David, says, His sepulchre is with us unto this day, Acts 2. 29. Or it is intended for the honour of the places where they laid their bones; but may be improved for the lessening of our esteem of all worldly glory, which death and the grave will stain the pride of. These judges, that were as gods to Israel, died like men, and all their honour was laid in the dust. c1 Sam. 12. 9. d Josh. 19. 41. e Luke 1. 11, &c. f 1 Sam. 1. 11. g Num. 6. 2, &c. h 1 Kings 17. 24. i Matt. 28. 3. Acts 6. 15. mercies, and it is made to appear that they were worth waiting for, and by them others may be encouraged to continue their hope in God's mercy. II. The glad tidings brought to his mother, that she should have a son. The messenger was an angel of the Lord, (v. 3,) yet appearing as a man, with the aspect and garb of a prophet, or man of God. And this angel (as the learned Bishop Patrick supposes, on v. 18,) was the Lord himself, that is, the Word of the Lord, who was to be the Messiah, for his name is called Wonderful, (v. 18,) and Jehovah, v. 19. The great Redeemer did in a particular manner concern himself about this typical redeemer. It was not so much for the sake of Manoah and his wife, obscure Danites, that this extraordinary message was sent, but for Israel's sake, whose deliverer he was to be; and not only so, his services to Israel not seeming to answer to the grandeur of his entry, but for the Messiah's sake, whose type he was to be, and whose birth must be foretold by an angel, as his was. The angel, in the message he delivers, 1. Takes notice of her affliction, Behold now, thou art barren, and bearest not. From hence she might gather he was a prophet, that, though a stran It is very strange, that in the history of all these judges, some of whose actions are very particularly related, there is not so much as once mention made of the high priest, or any other priest, or Levite, appearing either for counsel or action in any public affair, from Phinehas (ch. 20. 28) to Eli, which may well be computed two hundred and fifty years; only the names of the high priests at that time are preserved, 1 Chr. 6. 4-7, and Ezra 7. 3-5. How can this strange obscurity of that priest-ger to her, and one she had never seen before, yet he knew this hood for so long a time, now in the beginning of its days, agree with that mighty splendour with which it was introduced, and the figure which the institution of it makes in the law of Moses? Surely it intimates, that the institution was chiefly intended to be typical, and that the great benefits that seemed to be promised by it, were to be chiefly looked for in its antitype, the everlasting priesthood of our Lord Jesus, in comparison of the excelling glory of which, that priesthood had no glory, 2 Cor. 3. 10. NOTES TO CHAPTER XIII. V. 1-7. The first verse gives us a short account, such as we have too often met with already, of the great distress that Israel was in, which gave occasion for the raising up of a deliverer. They did evil, as they had done, in the sight of the Lord, and then God delivered them, as he had done, into the hands of their enemies. If there had been no sin, there had needed no Saviour; but sin was suffered to abound, that grace might much more abound. The enemies God now sold them to, were the Philistines, their next neighbours, that lay within them, the first and chief of the nations which were devoted to destruction; but which God left to prove them, (ch. 3. 1, 3,) the five lords of the Philistines, an inconsiderable people, in comparison with Israel, (they had but five cities of any note,) and yet when God made use of them as the staff in his hand, they were very oppressive and vexatious. And this trouble lasted longer than any yet, it continued forty years, though, probably, not always alike violent. When Israel was in this distress, Samson was born; and here we have his birth foretold by an angel. Observe, I. His extraction. He was of the tribe of Dan, v. 2. Dan signifies a judge or judgment, Gen. 30. 6. And, probably, it was with an eye to Samson, that dying Jacob foretold, Dan shall judge his people, that is, "he shall produce a judge for his people, though one of the sons of the handmaids, as one, as well as any one, of the tribes of Israel," Gen. 49. 16. The lot of the tribe of Dan lay next to the country of the Philistines, and therefore one of that tribe was most fit to be made a bridle upon them. His parents had been long childless. Many eminent persons were born of mothers that had been kept a great while in the want of the blessing of children; as Isaac, Joseph, Samuel, and John Baptist, that the mercy might be the more acceptable when it did come. Sing, O barren, thou that didst not bear, Is. 54. 1. Note, Mercies long waited for, often prove signal to be her grievance. He tells her of it, not to upbraid her with 8 Then Manoah entreated the LORD, and said, O my LORD, let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born. 9 And God hearkened to the voice of Manoah; and the angel of God came again unto the woman as she sat in the field; but Manoah her husband was not with her. 10 And the woman made haste, and ran, and showed her husband, and said unto him, Behold, the man hath appeared unto me, that came unto me the other day. • What shall be the manner of. What shall be his work, or, what shall he do. rance would contribute to. 4. He foretels the service which this child should do to his country, He shall begin to deliver Israel. Note, It is very desirable that our children may be not only devoted entirely to God themselves, but instrumental for the good of others, and the service of their generation; not recluses, candles under a bushel, but on a candlestick. Observe, He shall begin to deliver Israel. This intimated that the oppression of the Philistines should last long, for Israel's deliverance from it should not so much as begin, not one step be taken towards it, till this child, which was now unborn, should be grown up to a capacity of beginning it. And yet he must not complete the deliverance neither, he shall only begin to deliver Israel, which intimates that the trouble should still be prolonged; God chooses to carry on his work gradually, and by several hands. One lays the foundation of a good work, another builds, and perhaps a third brings forth the top-stone. 11 And Manoah arose, and went after his wife, and came to the man, and said unto him, Art thou the man that spakest unto the woman? And he said, I am. 12 And Manoah said, Now let thy words come to pass: "how shall we order the child? and how shall we do unto him? 13 And the angel of the LORD said unto Manoah, Of all that I said unto the woman let her beware. 14 She may not eat of any thing that cometh of the vine, neither let her drink wine nor strong drink, nor eat any unclean thing: all that I commanded her let her observe. k ver. 4. ing what the good men should do, not the good they should have, Ec. 2. 3. 3. He therefore prays to God to send the same blessed messenger again, to give them further instructions concerning the management of this Nazarite, fearing lest his wife's joy for the promise might have made her forget some part of the precept, in which he was desirous to be fully informed, and lie under no mistake. "Lord, let the man of God come again unto us, for we desire to be better acquainted with him." Note, Those that have heard from heaven, cannot but wish to hear more from thence, again and again to meet with the name of God. Observe, He does not go or send his servants abroad, to find out this man of God, but seeks him upon his knees, prays to God to send him, and, thus seeking, finds him. Would we have God's messengers, the ministers of his Gospel, to bring a word proper for us, and for our instruction? Entreat the Lord to send them to us to teach us, Rom. 15. 30, 32. II. God graciously granted it; (v. 9,) God hearkened to the voice of Manoah. Note, God will not fail some way or other to guide those by his counsel, that are sincerely desirous to know their dut, and apply themselves to him to teach them, Ps. 25. 8, 9. 1. The angel appears the second time also to the wife, when she was sitting alone, probably, tending the flocks, or otherwise well employed in the field where she was retired; solitude is often a good opportunity of communion with God; good people have thought themselves never less alone than when alone, if God be with them. Now herein Samson was a type of Christ. (1.) As a Nazarite to God, a Nazarite from the womb. For though our Lord Jesus was not a Nazarite himself, yet he was typified by the Nazarites, as being perfectly pure from all sin, not so much as conceived in it, and entirely devoted to his Father's honour. Of the Jewish church, as concerning the flesh, Christ came, because to them pertained the promise of him, Rom. 9. 4, 5. By virtue of that promise, he long lay as it were in the womb of that church, which for many ages was pregnant of him, and therefore, like Samson's mother, during that pregnancy, was made a holy nation and a peculiar people, and strictly forbidden to touch any unclean thing for his sake, who in the fulness of time was to come from them. (2.) As a deliverer of Israel; for he is Jesus a Saviour, who saves his people from their sins. But with this difference: Samson did only begin to deliver Is-him to go with her to her husband, but will fetch her husband to rael, David was afterward raised up to complete the destruction of the Philistines; but our Lord Jesus is both Samson and David too; both the Author and Finisher of our faith. III. The report which Manoah's wife, in a transport of joy, brings in all haste to her husband, of this surprising message, v. 6, 7. The glad tidings were brought her when she was alone, perhaps religiously employed in meditation or prayer; but she could not, she would not conceal it from her husband, but gives him an account, 2. She goes in all haste to call her husband, doubtless, humbly beseeching the stay of this blessed messenger, till she return, and her husband with her, v. 10, 11. She did not desire him. Those that would meet with God, must attend there where he is pleased to manifest himself. "Oh," says she, overjoyed," my dear love, thy prayers are answered, yonder is the man of God come to make us another visit; he that came the other day;" or, as some read it, this day, for other is not in the original, and it is probable enough that both these visits were the same day, and at the same place, and that the second time she sat expecting him. The man of God is very willing she should call her husband, John 4: 16. Those that have got acquaintance with the things of God themselves, should invite others to the same acquaintance, John 1, 45, 46. Manoah is not disgusted that the angel did not this second time appear to him, but very willingly goes after his wife to the man of God. earnestly pressed Adam to that which was evil, and he too easily yielded to her, let yokefellows excite one another to love and good works; and if the wife will lead, let not the husband think it any disparagement to him, to follow her in that which is virtuous and praiseworthy. 1. Of the messenger. It was a man of God, v. 6. His countenance she could describe; it was very awful, he had such a majesty in his looks, such a sparkling eye, such a shining face, so powerfully commanding reverence and respect, that, according to the idea she had of an angel, he had the very counte-To atone (as it were) for the first fatal miscarriage, when Eve nance of one. But his name she can give no account of, nor to what tribe or city of Israel he belonged, for he did not think fit to tell her, and, for her part, the very sight of him struck such an awe upon her, that she durst not ask him. She was abundantly satisfied that he was a servant of God, his person and message she thought carried their own evidence along with them, and she inquired no further. 2. Of the message. She gives him a particular account both of the promise and of the precept, (v. 7,) that he also might believe the promise, and might on all occasions be a monitor to her to observe the precept. Thus should yokefellows communicate to each other their experiences of communion with God, and their improvements in acquaintance with him, that they may be helpful to each other in the way that is called holy. V. 8-14. We have here an account of a second visit, which the angel of God made to Manoah and his wife. I. Manoah earnestly prayed for it, v. 8. He was not incredulous of the story his wife told him; he knew she was a virtuous woman, and therefore the heart of her husband doth safely trust in her; he knew she would not go about to impose upon him, much less was he, as Josephus unworthily represents him, jealous of his wife's conversation with this stranger; but, 1. He takes it for granted, that this child of promise should in due time be given them, and speaks without hesitation of the child that shall be born. There was not found so great faith, no not in Zechariah, a priest, then in waiting at the altar of the Lord, and to whom the angel himself appeared, as was in this honest Danite. Things hidden from the wise and prudent, who value themselves upon the niceness of their inquiries, are often revealed unto babes, who know how to prize God's gifts, and to take God's word. Blessed are they that have not seen, and yet, as Manoah here, have believed. 2. All his care is, What they should do to the child that should be born. Note, Good men are more solicitous and desirous to know the duty that is to be done by them, than to know the events that shall be concerning them; for duty is ours, events are God's. Solomon inquires concern (2.) Beg 3. Manaoh being come to the angel, and satisfied by him that he was the same that had appeared to his wife, does with all humility, (1.) Welcome the promise; (v. 12,) Now let thy words come to pass; this was the language, not only of his desire, but of his faith, like that of the blessed Virgin, (Luke 1. 38,) "Be it according to thy word. Lord, I lay hold on what thou hast said, and depend upon it; let it come to pass." that the prescriptions given might be repeated; How shall we order the child? The directions were given to his wife, but he looks upon himself as concerned to assist her in the careful management of this promised seed, according to order; for the utmost care of both the parents, and their constant joint endeavour, are little enough to be engaged for the good ordering of children that are devoted to God, and to be brought up for him. Let not one devolve it on the other, but both do their best. Observe from Manoah's inquiry, [1.] In general, that when God is pleased to bestow any mercy upon us, our great care must he how to use it well, and as we ought, because it is then only a mercy indeed, when it is rightly managed. God has given us bodies, souls, estates; how shall we order them, that we may answer the intent of the Donor, and give a good account of them? [2.] In particular, those to whom God has given children, must be very careful how they order them, and what they do unto them, that they may drive out the foolishness that is bound up in their hearts, form their minds and manners well betimes, and train them in the way wherein they shall go. Herein pious parents will beg divine assistance. "Lord, teach us how we may order our children, that they may be Nazarites, and living sacrifices to thee." 4. The angel repeats the directions he had before given; (v. 13, 14,) Of all that I forbade let her beware. And all that I 15 And Manoah said unto the angel of the LORD, I pray thee, let us detain thee, until we shall have made ready a kid *for thee. 16 And the angel of the LORD said unto Manoah, Though thou detain me, I will not eat of thy bread; and if thou wilt offer a burnt-offering, thou must offer it unto the LORD: for Manoah knew not that he was an angel of the Lord. 17 And Manoah said unto the angel of the LORD, What is thy name, that when thy sayings come to pass, we may do thee honour? 18 And the angel of the LORD said unto him, Why askest thou thus after my name, seeing it is 'secret? 1 c. 6. 19, &c. • before. m Gen. 32. 29. 19-23. for, wonderful. Is. 9. 6. n c. 6. commanded her, let her observe. of that new man. V. 15-23. We have here an account, B. C. 1161. and "offered it upon a rock unto the LORD: and the toward heaven from off the altar, that the angel of 21 (But the angel of the LORD did no more ap- o Lev. 9. 24. 1 Chr. 21. 16, 26. Ez. 1. 28. Matt. 17. 6. p Ex. 33. 20. Deut. 5, ing gave them to understand who he was. 3. The angel assisted and owned their sacrifice, and at partthem to offer their burnt-offering to the Lord, v. 16. Praises offered up to God, are the most acceptable entertainment of the He had directed so good a warrant, though he was no priest, and had no altar, angels; see Rev. 22. 9, worship God. And Manoah, having to the Lord, (v. 19;) that is, he brought and laid it to be offered; turned his meat into a meat-offering, and offered it upon a rock must bring our hearts to God as living sacrifices, and submit Lord, here it is, do what thou pleasest with it." Thus we them to the operation of his Spirit. All things being now ready, I. Of what further passed between Manoah and the angel at Probably, the wonder he did, was the same with what he had (1.) The angel did wondrously, for his name was Wonderful. this interview. It was in kindness to him, that while the angel done for Gideon, he made fire to come either down from heaven, was with him, it was concealed from him that it was an angel; or up out of the rock, to consume the sacrifice. (2.) He ascended for had he known it, it would have been such a terror to him, up toward heaven in the flame of the sacrifice, v. 20. By this that he durst not have conversed with him as he did, (v. 16,) He it appeared, that he was not, as they thought, a mere man, but knew not that he was an angel. So Christ was in the world, and the world knew him not. Verily thou art a God that hidest thy-scended, for thither he ascended, John 3. 13.-6. 62. a messenger immediately from heaven; thence certainly he deself. We could not bear the sight of the divine glory unveiled. nified God's acceptance of the offering, and intimates to what God having determined to speak to us by men like ourselves, we owe the acceptance of all our offerings, even to the mediaThis sigprophets and ministers, even when he spake by his angels, or by his Son, they appeared in the likeness of men, and were tion of the Angel of the covenant, that other Angel, who puts taken but for men of God. much incense to the prayers of saints, and so offers them before But it is Christ in the heart by faith, that makes it an offering the throne, Rev. 8. 3. Prayer is the ascent of the soul to God. of a sweet-smelling savour: without him our services are offensive smoke, but in him, acceptable flame. We may apply it to Christ's sacrifice of himself for us; he ascended in the flame of his own offering, for by his own blood he entered in once into the said, (v. 19, 20,) that Manoah and his wife looked on. While the angel did this, it is twice a proof of the miracle, the matter of fact was true, for out of the This is The angel did all that was done in the sacrifice, they did but mouth of these two eyewitnesses the report of it is established. look on; yet doubtless when the angel ascended toward heaven, their hearts ascended with him in thanksgiving for the promise to come from thence too. Yet when the angel is ascended, they which came from thence, and in expectation of the performance dare not, as those that were the witnesses of Christ's ascenthey fell on their faces to the ground. And now, sion stand gazing up into heaven, but in holy fear and reverence knew that he was an angel, v. 21. It was plain it was not the body of a man they saw, since it was not chained to the earth, nor [1. They prejudiced by fire; but ascended, and ascended in flame; and therefore with good reason they conclude it was an angel, for [2.] But he did not any more appear to them; it was for a parhe maketh his angels spirits, and his ministers a flame of fire. ticular occasion, now over, that he was sent, not to settle a constant correspondence, as with prophets. They must remember and observe what the angel had said, and not expect to hear more. sage, Now, 1. The angel declined to accept his treat, and appointed him to turn it into a sacrifice. Manoah, being desirous to show some token of respect and gratitude to this venerable stranger who had brought them these glad tidings, begged he would take some refreshment with him; (v. 15,) "We will soon make ready a kid for thee." They that welcome the mes-holy place, Heb. 9. 12. will be kind to the messengers for his sake that sends them, 1 Thes. 5. 13. But the angel told him, (v. 16,) he would not eat of his bread, any more than he would of Gideon's, but, as there, directed him to offer it to God, ch. 6. 20, 21. Angels need not meat or drink; but the glorifying of God is their meat and drink, and it was Christ's, John 4. 34. And we in some measure do the will of God as they do it, if, though we cannot live without meat and drink, yet we eat and drink to the glory of God, and so turn even our common meals into sacrifices. 2. The angel declined telling him his name, and would not so far gratify his curiosity. Manoah desired to know his name, (v. 17,) and of what tribe he was, not as if he doubted the truth of his message, but that they might return his visit, and be better acquainted with him. It is good to increase and improve our acquaintance with good men and good ministers: and he has a further design, "That when thy sayings come to pass, we may do thee honour, celebrate thee as a true prophet, and recommend others to thee for divine instruction; that we may call the child that shall be born, after thy name, and so do thee honour; or that we may send thee a present, honouring one whom God has honoured." But the angel denies his request with something of a check to his curiosity, (v. 18,) Why askest thou thus after my name? Jacob himself could not prevail for this favour, Gen. 32. 29. Note, We have not what we ask, when we ask we know not what. Manoah's request was honestly meant, and yet was denied. God told Moses his name, (Ex. 3. 13, 14,) because there was a particular occasion for his knowing it; but here there was no occasion. What Manoah asked for instruction in his duty, he was readily told, (v. 12, 13;) but what he asked to gratify his curiosity, was denied. God has in his word given us full directions concerning our duty, but never designed to answer all the inquiries of a speculative head. He gives him a reason for his refusal, "It is secret." The names of angels were not as yet revealed, to prevent the idolizing of them: after the captivity, when the church was cured of idolatry, angels made themselves known to Daniel by their names, Michael, and Gabriel; and to Zacharias, the angel told his name unasked, (Luke 1. 19,) I am Gabriel. But here it is secret, or it is wonderful, too wonderful for us. names is Wonderful, Is. 9. 6. His name was long a secret, but One of Christ's by the Gospel it is brought to light, Jesus a Saviour. Manoah must not ask, because he must not know. Note, (1.) There are secret things which belong not to us, and which we must content ourselves to be in the dark about, while we are here in this world. (2.) We must therefore never indulge a vain curiosity in our inquiries concerning these things, Col. 2. 18. Nescire velle que Magister maximus docere non vult, erudita inscitia est-To be willingly ignorant of those things which our great Master refuses to teach us, is to be at once ignorant and wise. made upon Manoah and his wife. He had spoken with great assurance of the son they should 2. In his wife's reflection upon it there is great faith, v. 23. haps was the reason why the angel chose once and again to apHere the weaker vessel was the stronger believer, which perpear to her. Manoah's heart began to fail him, but his wife, as a help meet for him, encouraged him. Two are better than one, for if one fall into dejections and despondencies, the other will help to raise him up. each other's faith and joy as there is occasion. None could argue better than Manoah's wife does here; We shall surely Yokefellows should piously assist die, said her husband; "Nay," said she, "we need not fear that; let us never turn that against us, which is really for us. We shall not die unless God be pleased to kill us, our death 23 But his wife said unto him, If the LORD were pleased to kill us, he would not have received a burnt-offering and a meat-offering at our hands; neither would he have showed us all these things, nor would, as at this time, have told us such things as these. 24 And the woman bare a son, and called his name Samson and the child grew, and the LORD blessed him. 25 And the Spirit 'of the LORD began to move him at times in *the camp of Dan between Zorah "and Eshtaol. CHAPTER XIV. AND Samson went down to "Timnath, and saw ba woman in Timnath of the daughters of the Philistines. 2 And he came up, and told his father and his mother, and said, I have seen a woman in Timnath of the daughters of the Philistines; now, therefore, get her for me to wife. 3 Then his father and his mother said unto him, Is there never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Philistines? And Samson said unto his father, Get her for me; for she *pleaseth me well. 4 But his father and his mother knew not that it was of the LORD, that he sought an occasion against the Philistines: for at that time the Philistines had The idea which this chapter gives us of Samson, is not what one might have ex- of it, v. 5, 6, 8, 9. III. Samson's riddle proposed to his companions, (v. 10 this gave him to kill thirty of the Philistines, (v. 19,) and to break off his new alliance, . 20. must come from his hand and his pleasure; now the tokens of his pleasure which we have received, forbid us to think that he designs our destruction. Had he thought fit to kill us," (1.) "He would not have accepted our sacrifice, and signified to us his acceptance of it, by turning it to ashes, Ps. 20. 3, margin. The sacrifice was the ransom of our lives, and the fire fastening upon that, was a plain indication of the turning away of his wrath from us. The sacrifice of the wicked is an abomination, but you see ours is not so." (2.) "He would not have showed us all these things, these strange sights, now at a time when there is little or no open vision, (1 Sam. 3. 1,) nor would he have given these exceeding great and precious promises of a son, that shall be a Nazarite, and a deliverer of Israel; he would not have told us such things as these, if he had been pleased to kill us. We need not fear the withering of those roots out of which such a branch is yet to spring." Note, Hereby it appears God designs not the death of sinners, that he has accepted the great sacrifice which Christ offered up for their salvation, and has put them in a way of obtaining his favour, and assured them of it upon their repentance. Had he been pleased to kill them, he would not have done so. And let those good Christians, who have had communion with God in the word and prayer, to whom he has graciously manifested himself, and who have had reason to think God has accepted their works, take encouragement from thence in a cloudy and dark day; "God would not have done what he has done for my soul, if he had designed to forsake me, and leave me to perish at last; for his work is perfect; nor will he mock his people with his favours." Learn to reason as Manoah's wife did, “If God had designed me to perish under his wrath, he would not have given me such distinguishing tokens of his favour." O woman, great is thy faith. V. 24, 25. Here is, 1. Samson's birth. The woman that had been long barren, bare a son, according to the promise; for no word of God shall fall to the ground. Hath he spoken, and shall he not make it good? His name, Samson, has been derived, by some, from Shemesh, the sun, turned into a diminutive, sol exiguus-the sun in miniature; perhaps because, being born like Moses to be a deliverer, he was, like him, exceeding fair, his face shone like a little sun: or, in remembrance of the shining countenance of that man of God, who brought them the notice of him; though they knew not his name, yet thus, now that his sayings were come to pass, they did him honour. A little sun, because a Nazarite born, for the Nazarites were as rubies and sapphires, Lam. 4. 7. And because of his great strength; the sun is compared to a strong man, (Ps. 19. 5;) why should not a strong man then be compared to the sun when he goes forth in his strength? A little sun, because the glory of, and a light to, his people Israel. A type of Christ, the Sun of righteousness. 2. His childhood. He grew more than ordinary in strength and stature, far outgrew other children of his age, and not in that only, but in other instances, it appeared that the Lord blessed him, qualified him, both in body and mind, for something great and extraordinary. Children of promise shall have the blessing. 3. His youth. When he grew up a little, the Spirit of the Lord began to move him, v. 25. This was an evidence that the Lord blessed him. Where God gives his blessing, he gives his 5 Then went Samson down, and his father and his mother, to Timnath, and came to the vineyards of Timnath: and, behold, a young lion roared tagainst him. e Gen. 24. 3, 4. d Gen. 34. 14. Ex. 34. 12, 16. Deut. 7. 8. is right in mine eyes. e Josh. 11. 20. 2 Kings 6. 33. 2 Chr. 10. 15. 22. 7. 25. 20. fc. 13. 1. tin meeting him. mies of his country, and discovered more of a public spirit than could be expected in a child. The Spirit moved him at times, not at all times, but, as the wind blows, when he listed, to show that what he did was not from himself, then he could have done it at any time. Strong men think themselves greatly animated by wine, (Ps. 78. 65;) but Samson drank no wine, and yet excelled in strength and courage, and every thing that was bold and brave, for he had the Spirit of God moving him: therefore be not drunk with wine, but be filled with the Spirit, who will come to those that are sober and temperate. V. 1-9. Here, NOTES TO CHAPTER XIV. I. Samson, under the extraordinary guidance of Providence, seeks an occasion of quarrelling with the Philistines, by joining in affinity with them. A strange method, but the truth is, Samson was himself a riddle, a paradox of a man, did that which was really great and good, by that which was seemingly weak and evil, because he was designed not to be a pattern to us, (who must walk by rule, not by example,) but a type of him, who, though he knew no sin, was made sin for us, and appeared in the likeness of sinful flesh, that he might condemn and destroy sin in the flesh, Rom. 8. 3. 1. As the negotiation of Samson's marriage was a common case, we may observe, (1.) That it was weakly and foolishly done of him, to set his affections upon a daughter of the Philistines; the thing appeared very improper. Shall one, that is not only an Israelite, but a Nazarite, devoted to the Lord, covet to become one with a worshipper of Dagon? Shall one, marked for a patriot of his country, match among those that were its sworn enemies? He saw this woman, (v. 1,) and she pleased him well, v. 3. It does not appear that he had any reason to think her either wise or virtuous, or any way likely to be a helpmeet for him; but he saw something in her face that was very agreeable to his fancy, and therefore nothing will serve, but she must be his wife. He that, in the choice of a wife, is guided only by his eye, and governed by his fancy, must afterward thank himself, if he find a Philistine in his arms. (2.) Yet it was wisely and well done, not to proceed so much as to make his addresses to her, till he had first made his parents acquainted with the matter. He told them, and desired them to get her for him to wife, v. 2. Herein he is an example to all children, conformable to the law of the fifth commandment. Children ought not to marry, nor to move towards it, without the advice and consent of their parents; they that do, (as Bishop Hall here expresses it,) wilfully unchild themselves, and exchange natural affections for violent. Parents have a property in their children as parts of themselves. In marriage this property is transferred, for such is the law of the relation, that a man shall leave his father and his mother, and cleave to his wife; it is therefore not only unkind and ungrateful, but very unjust, to alienate this property without their concurrence; whoso thus robbeth his father or mother, stealing himself from them, who is nearer and dearer to them than their goods, and yet saith, It is no transgression, the same is the companion of a destroyer, Prov. 28. 24. (3.) His parents did well to dissuade him from yoking himself thus unequally with unbelievers. Let those who profess religion, but are courting an affinity with the profane and irreligious, matching into families where they have reason to think the fear let them hear their reasoning, and apply it to themselves. among the daughters of thy brethren, or if none of our own tribe, never a one among all my people, never an Israelite, that pleases thee, or that thou canst think worthy of thine affection, that thou shouldest marry a Philistine ?" In the old world, the sons of God corrupted and ruined themselves, their families, and that truly primitive church, by marrying with the daughters of men, Gen. 6. 2. God had forbidden the people of Israel to marry with the devoted nations, one of which the Philistines were, Deut. 7.3. 14.) If there had not been a special reason for it, it had certainly been improper in him to insist upon his choice, Spirit to qualify for the blessing. Those are blessed indeed, in of God is not, nor the worship of God Is there never a woman whom the Spirit of grace begins to work betimes, in the days of their childhood. If the Spirit be poured out upon our offspring, they will spring up as willows by the water-courses, Is. 44. 3, 4. The Spirit of God moved Samson in the camp of Dan, that is, in the general muster of the trained bands of that tribe, who, probably, had formed a camp between Zorah and Eshtaol, near the place where he lived, to oppose the incursions of the Philistines; there Samson, when a child, appeared among them, and signalized himself by some very brave actions, excelling them all in manly exercises and trials of strength, and, probably, he showed himself more than ordinarily zealous against the ene |
