Then went Samson to Gaza. Judges 16 Pleasure and peril in Gaza R. A. Watson, M. A. For what reason did Samson go down to Gaza? We imagine that in default of any excitement such as he craved in the towns of his own land, he turned his eyes to the Philistine cities which presented a marked contrast. There life was energetic and gay, there many pleasures were to be had. New colonists were coming in their swift ships, and the streets presented a scene of constant animation. The strong, eager man, full of animal passions, found the life he craved in Gaza where he mingled with the crowds and heard tales of strange existence. Nor was there wanting the opportunity for enjoyment which at home he could not indulge. A constant peril this of seeking excitement, especially in an age of high civilisation. The means of variety and stimulus are multiplied, and even the craving outruns them — a craving yielded to, with little or no resistance, by many who should know better. The moral teacher must recognise the desire for variety and excitement as perhaps the chief of all the hindrances he has now to overcome. For one who desires duty there are scores who find it dull and tame and turn from it, without sense of fault, to the gaieties of civilised society in which there is so little of the positively wrong that conscience is easily appeased. The religious teacher finds the demand for "brightness" and variety before him at every turn; he is indeed often touched by it himself, and follows with more or less of doubt a path that leads straight from his professed goal. "Is amusement devilish?" asks one. Most people reply with a smile that life must be lively or it is not worth having. And the Philistinism that attracts them with its dash and gaudiness is not far away nor hard to reach. It is not necessary to go across to the Continent, where the brilliance of Vienna or Paris offers a contrast to the grey dulness of a country village; nor even to London where, amid the lures of the midnight streets, there is peril of the gravest kind. Those who are restless and foolhardy can find a Gaza and a valley of Sorek nearer home, in the next market town. Philistine life, lax in morals, full of rattle and glitter, heat and change, in gambling, in debauchery, in sheer audacity of movement and talk, presents its allurements in our streets, has its acknowledged haunts in our midst. Young people brought up to fear God in quiet homes whether of town or country, are enticed by the whispered counsels of comrades half-ashamed of the things they say, yet eager for more companionship in what they secretly know to be folly or worse. Young women are the prey of those who disgrace manhood and womanhood by the offers they make, the insidious lies they tell. The attraction once felt is apt to master. As the current that rushes swiftly bears them with it, they exult in the rapid motion even while life is nearing the fatal cataract. Subtle is the progress of infidelity. From the persuasion that enjoyment is lawful and has no peril in it, the mind quickly passes to a doubt of the old laws and warnings. Is it so certain that there is a reward for purity and unworldliness? Is not all the talk about the life to come a jangle of vain words? The present is a reality, death a certainty, life a swiftly passing possession. They who enjoy know what they are getting. The rest is dismissed as altogether in the air. ( R. A. Watson, M. A. ) And went away with them, bar and all Our Champion Poor Samson! We cannot say much about him by way of an example to believers. He is a beacon to us all, for he shows us that no strength of body can suffice to deliver from weakness of mind. Samson is also a prodigy. He is more a wonder as a believer than he is even as a man. It is marvellous that a man could smite thousands of Philistines with no better weapon than the jawbone of a newly-killed ass, but it is more marvellous still that Samson should be a saint, ranked among these illustrious ones saved by faith, though such a sinner. St. Paul has put him among the worthies in the eleventh chapter of the Hebrews. I look upon Samson's case as a great wonder, put in Scripture for the encouragement of great sinners. If such a man as Samson, nevertheless, prevails by faith to enter the kingdom of heaven, so shall you and I. Though our characters may have been disfigured by many vices, and hitherto we may have committed a multitude of sins, if we can trust Christ to save us He will purge us with hyssop, and we shall be clean; and in our death we shall fall asleep in the arms of sovereign mercy to wake up in the likeness of Christ. I. LOOK AT OUR MIGHTY CHAMPION AT HIS WORK. You remember when our Samson, our Lord Jesus, came down to the Gaza of this world, 'twas love that brought Him; love to a most unworthy object, for He loved the sinful Church which had gone astray from Him; yet came He from heaven, and left the ease and delights of His Father's palace to put Himself among the Philistines, the sons of sin and Satan here below. There He lies silently in the tomb. He who is to bruise the serpent's head is Himself bruised. O Thou who art the world's great Deliverer, there Thou liest, as dead as any stone! Surely Thy foes have led Thee captive, O Thou mighty Samson! He sleeps; but think not that He is unconscious of what is going on. He knows everything. He sleeps till the proper moment comes, and then our Samson awakes; and what now? He has defeated death; He has pulled up his posts and bar, and taken away his gates. As for sin, He treads that beneath His feet: He has, utterly overthrown it, and Satan lies broken beneath the heel that once was bruised. In sacred triumph He drags our enemies behind Him. Sing to Him! Angels, praise Him in your hymns! Exalt Him, cherubim and seraphim! Our mightier Samson hath gotten to Himself the victory, and cleared the road to heaven and eternal life for all His people! II. CONSIDER THE WORK ITSELF. We will stand at the gates of this Gaza and see what the Champion has done. He had three enemies. These three beset Him, and He has achieved a threefold victory. There was death. Christ, in being first overcome by death, made Himself a conqueror over death, and hath given us also the victory; for concerning death we may truly say, Christ has not only opened the gates, but He has taken them away; and not the gates only, but the very posts, and the bar, and all. Christ hath abolished death, and brought life and immortality to light. He hath abolished it in this sense — that, in the first place, the cause of death is gone. Believers die, but they do not die for their sins. The curse of death, then, being taken away, we may say that the posts are pulled up. Christ has taken away the after-results of death, the soul's exposure to the second death. There is no hell for you, believer. Christ has taken away posts, and bar, and all. Death is not to you any longer the gate of torment, but the gate of paradise. Moreover, Christ has not only taken away the curse, and the after-tumults of death, but from many of us he has taken away the fear of death. He came on purpose to deliver "those who through fear of death were all their lifetime subject to bondage." Besides, there is a sense in which it may be said that Christians never die at all. "He that liveth and believeth in Me, though he were dead, yet shall he live." "He that liveth and believeth in Me shall never die." They do not die; they do but "sleep in Jesus, and are blessed." But the main sense in which Christ has pulled up the posts of the gates of death is that He has brought in a glorious resurrection. If you have imagination, let the scene now present itself before your eyes. Christ the Samson sleeping in the dominions of death; death boasting and glorifying itself that now it has conquered the Prince of Life; Christ waking, striding to that gate, dashing it aside, taking it upon His shoulders, carrying it away, and saying as He mounts to heaven, "O death, where is thy sting? O grave, where is thy victory? " Another host which Christ had to defeat was the army of sin. Christ had come among sinners, and sins beset Him round. Your sins and my sins beleaguered the Saviour till He became their captive. In Him was no sin, and yet sins compassed Him about like bees. Sin was imputed to Him; the sins of all His people stood in His way to keep Him out of heaven as well as them. I may say, therefore, that all our sins stood in the way of Christ's resurrection; they were the great iron gate, and they were the bar of brass, that shut Him out from heaven. Doubtless, we might have thought that Christ would be a prisoner for ever under the troops of sin, but oh, see how the mighty Conqueror, as He bears our sins "in His own body on the tree," stands with unbroken bones beneath the enormous load. See how He takes those sins upon His shoulders, and carries them right up from His tomb, and hurls them away into the deep abyss of forgetfulness, where, if they be sought for, they shall not be found any more for ever. Then there was a third enemy, and he also has been destroyed — that was Satan. Our Saviour's sufferings were not only an atonement for sin, but they were a conflict with Satan, and a conquest over him. Satan is a defeated foe. The gates of hell cannot prevail against the Church; but, what is more, Christ has prevailed against the gates of hell. As for Satan, the posts, and bar, and all have been plucked up from his citadel in this sense — that Satan has now no reigning power over believers. He may bark at us like a dog, and he may go about like a roaring lion, but to rend and to devour are not in his power. III. We will now see HOW WE CAN USE THIS VICTORY. Surely there is some comfort here. You have a desire to be saved; God has impressed you with a deep sense of sin; the very strongest wish of your soul is that you might have peace with God. But you think there are so many difficulties in the way — Satan, your sins, and I know not what. Let me tell thee, in God's name there is no difficulty whatever in the way except in thine own heart, for Christ has taken away the gates of Gaza — gates, post, bar, and all. They are all gone. Is not this an incentive for us who profess to be servants of Christ to go out and fight with the world and overcome it for Christ? Where Jesus leads us it needs not much courage to follow. "The earth is the Lord's and the fulness thereof." Let us go and take it for Him! ( C. H. Spurgeon . ) Tell me, I pray thee, wherein thy great strength lieth Man's cannot and man's can: A New Year's address Homilist. Man has the power to turn bad things to a good account, and it is lawful and right for him to do so. On this principle we shall use these words of a bad woman to a not very good man to illustrate the ability and the inability of man. I. THE INABILITY OF MAN; OR WHAT HE HAS NO "STRENGTH" FOR. 1. He cannot destroy the actions of his life. 2. He cannot bring back the neglected opportunities of his life. 3. He cannot blot out the sins of his life. 4. He cannot arrest the course of his life. 5. He cannot destroy the influence of his life. II. THE ABILITY OF MAN; OR, WHAT HE HAS "STRENGTH" FOR. " I can do all things through Christ which strengtheneth me." Through the moral strength of Christ man can — 1. Reverse the ruling impulse of his past sinful life. 2. Make amends for the pernicious influence of his past life. 3. Remove from his own soul the pernicious influence of his past life. 4. Turn the very scene of his earthly life into a heaven. ( Homilist. ) The secret of Samson's strength J. Clifford, D. D. Samson was not transparent to the vision of those who were nearest him. His true nature was a riddle they could not solve. His phenomenal prowess was not written in the lines of a vast and unwieldy body, or, as imagined by some, in the flowing locks of his hair. It was no mere matter of exceptional physique, of massive thews and sinews, of Titanic proportions visible to every eye. There was more in him than met the eye, or the question would not have been repeated with such despairing urgency, "Tell me wherein thy great strength lieth?" Did it spring from the dignity and exaltation of his lot? Samson was a "judge" in Israel, the "saviour" of his tribe, the liberator of his people, an "uncrowned king"; one of those elect military and moral leaders raised up in an era of gross barbarity and widespread lawlessness to repress irreligion and godlessness, subdue the foes of Israel, call the people back to truth, and goodness, and God, and prepare them for the acceptance of law and order at the hands of His earthly representative, a Divinely-given king. But Samson's strength lay no more in his position than in his body. He had to make his opportunity rather than to take it. Therefore, we repeat Delilah's inquiry and say — if neither in the limbs he used, nor in the place he filled, where then lay his great strength? I. The first response, with all the uniqueness and definiteness of inspiration, brings us face to face with God. The historian of the judges, with characteristic simplicity and directness, brevity and force, traces Samson's power, by one single and swift step, to Jehovah, and credits his marvellous triumphs to the mighty and immediate movements of the Divine Spirit. His birth is a Divine incident and his nurture the Divine care. He is reared according to the directions of God, and whilst still a young man "the Spirit of God moves him," "strikes" him repeatedly and with increasing force, as the smith hits and welds the glowing metal on the anvil with his hammer; "pierces him "through and through till his pain-born patriotism is unsupportable and he flings himself against the Philistines with the crushing weight of an avalanche. From first to last the hero's life is invested with the supernatural. Samson's power is moral, of the will and spirit, and not merely of bone and sinew. He is not a giant in body and a dwarf in soul. The Spirit of God is the underlying force of his character, and alone secures for him his rank in the long line of mediators of Divine truth, and agents of Divine revelation. II. Now what is attributed to God directly and at once in the Old Testament is set down to the credit of Samson's "faith" in the New; and accordingly this Divine hero takes his place in the long roll-call of conquering believers, along with Abel and Abraham, Jacob and Joseph, Deborah and David. The language changes, but the fact is the same. It is the view-point that differs. The historian is seated on high, and reads Samson's career from beside the throne of the Eternal. The key-note is the same; both are struck in the high spiritual realm, but the note has different names in the different notations of the old and new economies. In the former case the answer to the question reads, "Samson is of God, and has overcome them; because, greater is He than is in him, than he that is in the world"; whilst the second case is expressed in the language of the same writer: "This is the victory that overcometh the world, even our faith." But this is not all. The new description is itself a positive addition to our knowledge — another ray from the Sun of Revelation. The same people do not describe the same facts in different ways without a motive. Fresh forces of the Spirit are at work meeting the fresh needs of living and suffering men, in a fresh and living speech, addressed to the heart and life. "True eloquence," says one of our most recent seers, "is to translate a truth into language perfectly intelligible to the person to whom yon speak." That is what the writer of the Epistle to the Hebrews does. In a sustained stream of the purest and most exalted eloquence he translates the histories of Enoch and Noah, Moses and Samson, into the language of the Church and the street, brings them into vital touch with the feelings throbbing in the heart, and makes the Hebrew Christians to realise the unity of their lives, under the new and revolutionary conditions created by Christianity, with those of the fathers of the human race, the founders of the Hebrew nationality, and the prophets and leaders of the revelation of God. In becoming Christians they were not destroying the law and the prophets, but filling out their programme, advancing their ideals, and accomplishing their projects. We can only discharge our obligations to our age as we catch the spirit of the writers of the New Testament, make the use of the elder Christianity they made of Mosaism and Judaism, adopt a language that beats and throbs with the life of to-day, and so reveal the unity of human life, and of all ages in the living and loving God. III. Bringing Samson, then, out of the ancient Eastern world, and looking at him in the full blaze of all the lights that shine on human character in its making, and on human struggle in its success and failure, what is the answer yielded to the demand, "Tell me wherein thy great strength lieth?" 1. No despicable advantage, surely, was that with which our hero started life. His being was stored with force at his birth. He had an uncommon, I may say, for that day, a uniquely opulent inheritance. He was "born of a good family," though in a bad time; a family that dwelt at the topmost heights of spiritual consecration, had grandly dared in the midst of seething vice and irreligion to choose the most self-suppressing type of personal and domestic life, and dedicate its energies to obeying the most strenuous law of living yet made known, even that of the Nazarite vow. No aspiration soared higher. No range of service was broader. No attitude was less open to question. No position made greater demands on courage, fidelity, and self-sacrifice. Can you estimate the spiritual wealth of such a descent? Have you any measure for the advantages of such a home? Would not every day be an acquisition of power, and may we not readily believe that as "the child grew the Lord blessed him"? Parentage and nurture are among the chief agents for continuing and advancing the spiritual welfare of the world; and so, whilst God was the fountain-head of all the power of Samson, one stream of the spirit-force assuredly came along the line of inherited sanctities and family training, constituting him the typical Nazarite, the chief example of that special phase of the Hebrew religion — at once of its splendid strength and of its possible weakness. 2. Again, Samson's Nazarism, practised from boyhood, nourished by a mother's watchful care, and intensified by his isolation from the rest of the world, must have exercised an incalculable power upon his mind, and fixed in the "porcelain" of his nature the faith that he had a supreme work to do for God, and was responsible to Him, till the last stroke was given. The man who means to do any real work in a brief life must know what not to do. Samson's vow was of signal service in teaching that. The root of his religion was separation, and his vow roused and stimulated his nature, opened his being to the access of God's Spirit with unresisted fulness and all-subduing might, developed the feeling of the sacred inviolability of his life, assured him he could not be hurt so long as he was faithful to his calling, and rendered him susceptible of that strength of will, heroic fearlessness, and resistless dash, which made him indomitable. Samson is a dedicated will; and once dedicated in will to God we are strong for God and by God. 3. The reputation of Samson has suffered from the grim humour marking some of his exploits and the gigantic and boisterous mirth that runs riot through some of his achievements. We men of the West set so high an estimate on strenuous earnestness, rigid intensity, and serious ardour, that we always prefer majesty to grace, sober sincerity to playful humour. The massive dignity and royal gravity of Milton win upon us, whilst the nimble pliancy and occasional sportfulness of Shakespeare are ignored. But we must not forget that great natures are rarely wanting in humour. Samson's natural cheerfulness; his light and cheerful temperament, sending forth a full buoyant river of mirth, was one of the sources of his strength, saving him from the weakness that, in a time of oppression and calamity, nurses care, frets away power, anticipates disaster, and wastes existence. Never quailing before the superiority of his foes, he is as sunny as he is strong, as bright as he is bold, and thus is able to husband his strength for the heaviest demand that the day may bring. Joy is a duty, and of priceless worth is the temperament that makes obedience easy, opening the soul to every genial ray that shines, and closing it to the access of brooding care and darkening anxiety. 4. It was one of the darkest hours in Israel's history. The tribes generally had lost heart and hope, and Judah was so disorganised that, instead of co-operating with Samson, they betrayed him into the hands of the common enemy. Here then was urgent need, and the need provoked and stimulated Samson's faith, as his vow had inspired it. Necessity was laid upon him. The Spirit of God moved him mightily by the sight of the work to be done, the widespread anarchy and confusion, and the vast suffering and misery. Consecrated souls are goaded to battle by the sympathetic pains they feel with the wronged and the oppressed. Oh, for the quick sympathy that sees in every lost soul a call to service, and in every national and social evil a Divine summons to a quenchless zeal in service for God and men! 5. But the function of Samson in revelation would be most imperfectly discharged for us if we did not recognise the teaching of his flagrant and ignominious fall. Nothing external, though it be the purest and best, can enable us "to keep the heights the soul is competent to gain." God, and God alone, is sufficient for continuous progress and final victory. ( J. Clifford, D. D. ) Individulalism in religion R. Balgarnie, D. D. The lesson of Samson's life is "Individualism in religion: what God can accomplish for His people by the power of a single arm." Wherein lay his strength? I. IN HIS EARLY CONSECRATION TO GOD. And just in proportion to the degree of our consecration will be the extent of our influence and success in the Divine service. We are weak in the ratio of what we reserve. Give up little for Christ, and we will accomplish little. Give up all, and we shall be more than conquerors through Him who loves us. II. IN DOING THE WORK ASSIGNED HIM. III. IN FIGHTING WITH THE WEAPON GIVEN HIM. IV. SAMSON WAS PREPARED TO DIE FOR HIS CAUSE. And Samson said, "Let me die with the Philistines." This was the Hebrew warrior's greatest and most heroic exploit. He gave his life for his country. ( R. Balgarnie, D. D. ) His soul was vexed unto death The gradual and subtle advance of sin Bp. Boyd Carpenter. That story of the blandishments of Delilah is compassed in a few verses, but as a matter of fact, I presume, it spreads over a considerable time. Delilah could not have overcome a man of native wit and ready perception like Samson by bringing those snares against him in a short period; but she might now, with soft, silent look, woo the secret from his heart; then, changing her humour, she would try the loving petulance of the toy of his love as she was: "How canst thou say thou lovest me, seeing thou withholdest this secret from me?" Then inch by inch she wearied out the strength of resistance, and then came that terrible catastrophe; but it was slow, very slow. He felt himself strong through it all, perchance; but because he felt himself strong, the snare was biting through the very joints of his harness; and when the day of danger and necessity came, it fell from off him, and left him a victim to the powers of the enemy. Now, you are an old man; white hairs are upon your head. Did you notice their growth? Did you notice how one by one they began to whiten? Did you not rather, the first day you noticed that symptom of coming age, pluck out the recreant hair and cast it aside as a mere accidental thing? But it grew notwithstanding, till it frosted your head. You see it is bleak, cold winter, and there is not a leaf to be seen, and the earth is bound up in its snowy coat; you never noticed how it stole in, and how bright, warm summer and the green leaves turned to the crispness of the sere and yellow leaf, and one by one dropped away, till at length winter came and killed the last leaf that fluttered in the cold wind. You did not notice this, but it came on. Or see yon noble berg that floats in the northern seas, and upon its pinnacled crown the bright spring sunshine plays till it lights it up into a diadem of glory. How majestically it floats upon the blue bosom of these waters! Then suddenly as in an instant you see that mighty diadem of crystal pinnacles plunge into the depths. Sudden? no, not sudden at all. Sudden in its collapse, sudden in its end; but the warm waters of the springtide far beneath the broad base which weighted it so well were lapping away its strength and melting down the icy surface, and then, when the gravity was just pitched over, it fell. So gradual is sin. You go on in all the joyousness of your sinnership; you glory that you at least have been free from all the grievous pestilences which hang about sin: aye, go on, and float down towards the south, and remember that the warm currents which you do not notice are eating out the strength of your life, and your fall will be sudden, in an instant, because you have not noticed its gradual approach. You do not notice that first sin; you feel that it has not produced any great impression upon you; but toils are being prepared, and inch by inch you are let down to the very edge. It is only taken to put back again; it is only keeping a little longer; it is only preparing the way for disgrace and exposure. It is only a light laugh at the corner of the street, and a merry innocent freak with a strange coy face that meets you. It is only tarrying a while to speak a word of ready and easy good-humoured jest. But her ways lead down to hell, and her end is in the grave. ( Bp. Boyd Carpenter. ) If I be shaven, then my strength will go from me The giant's locks T. De Witt Talmage. I. LEARN HOW VERY STRONG PEOPLE ABE SOMETIMES COAXED INTO GREAT IMBECILITIES. Those who have the kindest and most sympathetic natures are the most in danger. The warmth and susceptibility of your nature will encourage the siren. Though strong as a giant, look out for Delilah's scissors. II. THIS NARRATIVE TEACHES US THE POWER OF AN ILL-DISPOSED WOMAN. While the most excellent and triumphant exhibitions of character we find among the women of history, and the world thrills with the names of Marie Antoinette and Josephine and Joan of Arc and Maria Theresa and hundreds of others, who have ruled in the brightest homes and sung the sweetest cantos, and enchanted the nations with their art, and swayed the mightiest of sceptres, on the other hand the names of Mary the First of England, Margaret of France, Julia of Rome, and Elizabeth Petrowna of Russia have scorched the eye of history with their abominations, and their names, like banished spirits, have gone shrieking and cursing through the world. Woman stands nearest the gate of heaven or nearest the door of hell. When adorned by grace she reaches a point of Christian elevation which man cannot attain, and when blasted by crime she sinks deeper than man can plunge. III. CONSIDER SOME OF THE WAYS IN WHICH STRONG MEN GET THEIR LOCKS SHORN. The strength of men is variously distributed. Sometimes it lies in physical development, sometimes in intellectual attainment, sometimes in heart force, sometimes in social position, sometimes in financial accumulation; and there is always a shears ready to destroy it. Every day there are Samsons ungianted. I saw a young man start in life under the most cheering advantages. His acute mind was at home in all scientific dominions. But he began to tamper with brilliant free-thinking. Modern theories of the soul threw over him their blandishments. Scepticism was the Delilah that shore his locks off, and all the Philistines of doubt and darkness and despair were upon him. He died in a very prison of unbelief, his eyes out. Far back in the country districts there was born one whose fame will last as long as American institutions. His name was the terror of all enemies of free government. He stood the admired of millions; the nation uncovered in his presence, and when he spoke senates sat breathless under the spell. The plotters against good government attempted to bind him with green withes and weave his locks in a web, yet he walked forth from the enthralment, not knowing he had burst a bond. But from the wine-cup there arose a destroying spirit that came forth to capture his soul. He drank until his eyes grew dim, and his knees knocked together, and his strength failed. Exhausted with lifelong dissipations, he went home to die. It was strong drink that came like the infamous Delilah, and his locks were shorn. Evil associations, sudden successes, spendthrift habits, miserly proclivities and dissipation, are the names of some of the shears with which men are every day made powerless. They have strewn the earth with the carcases of giant, and filled the great prison houses with destroyed Samsons, who sit grinding the mills of despair, their locks shorn and their eyes out. ( T. De Witt Talmage. ) Made him sleep upon her knees The victim and the victor E. P. Hood. I remember once walking with a man ever a large mortgaged farm; the poor owner had fallen somehow in the rear of life; and some years before he had mortgaged the whole property. He began life badly, and when I knew him he had been past the prime of life, for some time ineffectually trying to overtake old mistakes. But it is a difficult matter for the wisdom of to-day to overtake the folly of yesterday. Thus a mortgaged life is far more affecting and hopeless than a mortgaged farm; and there are those who mortgage their lives, and they cannot redeem them. Some mortgage health by the excesses of intemperance. Oh, it is a sad spectacle, a man trying to overtake or trying to repossess a mortgaged life. Of course a nature like Samson's was especially in danger from women; and there were women in Sorek! His is the old story; so all these heroes fell. Thus it was with Hercules and Omphale; and Hercules, as we have said, was the strong Samson of the ancient classic world; his story is so like that of Samson that some have not unnaturally supposed it derived from Hebrew story. Omphale was the queen of Lydia, and Hercules fell in love with her, and became her slave for three years, and led an effeminate life in winding and carding wool, while Omphale wore the skin of the tremendous Nemean lion he had slain! What a parable! He had squeezed the lion to death; and 0mphale pressed out his manhood in her embrace! Thus it was with Antony and Cleopatra; thus it was with Henry IV. of France. Few, like Ulysses, have passed in safety the isle of Syrens; few escape Calypso! One of the great masters of modern poetry has, with subtle and matchless power, in the "Idylls of the King," drawn in Vivien the very illustration of the history before us; you pity, you feel contempt for, the great prince lying there, his head in the lap of the Syren of Sorek; you cannot believe it! You say, "Did he not know?" You say, "Could there be such matchless folly? Could he surrender his secret?" Yes, wise men fall, great men fall! Notice the manner of Samson's fall; it was by the extortion of his secret; therefore has it been said, "Keep thine heart with all diligence, for out of it are the issues," or, which is the same thing, within it is the secret of life. There are around us constantly those who seek to know our secret, the secret of our strength and of our weakness; for there is a dangerous secret, there is in all of us a charm; we know it. Surrender to others the charm, and they put it forth against us. And then the victim lies dead; "lost to life, and use, and name, and fame." You remember the wonderful dream of John Newton. He was, he thought, in the harbour of Venice, on the deck of a ship, when a stranger brought him a ring of inestimable value, giving him charge to keep it, because its loss would entail on him trouble and misery. The ring was accepted, and also the responsibility of keeping it; but while he was meditating on the value of the ring, a second person appeared. He talked to him about the supposed value and virtues of the ring; he laughed at the idea of its value, and, in the end, advised him to throw it away. He plucked it from his finger,

Benson Commentary Judges 16:1 Then went Samson to Gaza, and saw there an harlot, and went in unto her. Jdg 16:1 . And saw there a harlot — Although the Hebrew word ???? , zoneh, here rendered harlot, also means a woman that keeps an inn, it seems evident, on the face of the story, that this woman really was what our translators have taken her to have been, a harlot. Samson, it seems, going into a house of public entertainment to refresh himself, saw there this woman, and by giving way to look upon her was insnared. Judges 16:2 And it was told the Gazites, saying, Samson is come hither. And they compassed him in, and laid wait for him all night in the gate of the city, and were quiet all the night, saying, In the morning, when it is day, we shall kill him. Jdg 16:2 . It was told the Gazites, Samson is come hither — The arrival of so extraordinary a man could not be long concealed. And his enemies were willing to improve so favourable an opportunity to destroy him. They compassed him in, &c. — They either beset the house, or lay in wait at the gate of the city; saying, In the morning we will kill him — This, it is probable, they chose to do, rather than to seize upon him in his bed by night; either, because they knew not certainly in what house he was; or, because they thought to do that might cause great terror, and confusion, and mischief among their own people; whereas in the day-time they might more fully discover him, and more certainly use their weapons against him. O that all who indulge any unholy desire might see themselves thus surrounded, and marked for destruction by their spiritual enemies! The more secure they are, the greater is their danger. Judges 16:3 And Samson lay till midnight, and arose at midnight, and took the doors of the gate of the city, and the two posts, and went away with them, bar and all, and put them upon his shoulders, and carried them up to the top of an hill that is before Hebron. Jdg 16:3 . Samson arose at midnight — Perhaps warned by God in a dream, or rather by the checks of his own conscience; and took the doors of the gate, &c. — The watchmen not expecting him till the morning, and therefore being now retired into the sides or upper part of the gate-house to get some rest; and went away with them, bar and all — Nor durst they pursue him, whom they now again perceived to have such prodigious strength and courage, and to be so much above the fear of them, that he did not run away with all speed, but went leisurely. And carried them to the top of the hill — It is uncertain how far he carried them; but it seems to have been to a great distance, as it is said this hill was before Hebron, which was above twenty miles from Gaza. And Samson did this, not out of vain ostentation, but as an evidence of his great strength, for the encouragement of his people to join with him vigorously; and for the great terror and contempt of the Philistines. It may seem strange that Samson, immediately after so foul a sin, should have courage and strength from God for so great a work. But, 1st, It is probable that Samson had, in some measure, repented of his sin, and begged of God pardon and assistance; 2d, This singular strength and courage was not in itself a grace, but a gift, and it was such a gift as did not so much depend on the disposition of his mind, as on the right ordering of his body, by the rules given to him, and others of that order. Judges 16:4 And it came to pass afterward, that he loved a woman in the valley of Sorek, whose name was Delilah. Jdg 16:4 . He loved a woman in the valley of Sorek — Through which passed the river of the same name. This place, famous for its vines, was about a mile and a half from Eshcol, whence the spies brought their bunch of grapes. Here Samson met with Delilah, who, whether she was a Jewess or a Philistine, was probably a harlot, and not, as Chrysostom and some others have asserted, a woman of reputation married by Samson; because the dreadful punishment now inflicted upon him for his intercourse with her, after God had spared him for the first offence, certainly manifests that this sin was not inferior to the former. Judges 16:5 And the lords of the Philistines came up unto her, and said unto her, Entice him, and see wherein his great strength lieth , and by what means we may prevail against him, that we may bind him to afflict him: and we will give thee every one of us eleven hundred pieces of silver. Jdg 16:5 . The lords of the Philistines came unto her — The lords of their five principal cities, which were leagued together against him as their common enemy. See wherein his great strength lieth — They probably imagined that Samson attained his great strength by the use of some magic art; that we may bind him to afflict him — To chastise him for his injuries to us. They meant to punish him severely, but they expressed it in mild words, lest it might move her to pity him. Every one eleven hundred pieces of silver — That is, shekels, as that phrase commonly signifies. Judges 16:6 And Delilah said to Samson, Tell me, I pray thee, wherein thy great strength lieth , and wherewith thou mightest be bound to afflict thee. Jdg 16:6-8 . Wherewith thou mightest be bound to afflict thee — This seems rather to express the sum of what Delilah aimed at than her very words. For it is scarcely credible that she put this question so openly to Samson, which would have discovered that she had some design against him. But, rather, she wormed it out of him by degrees, and in such an artful manner as gave him no cause of suspicion. Samson said, &c. — Samson was guilty both of the sin of lying, and of great folly, in encouraging her inquiries, which he should at first have checked: but as he had forsaken God, so God had now forsaken him, otherwise the frequent repetition and vehement urging of this question might easily have raised suspicion in him. With seven green withs — Probably osiers. The lords of the Philistines brought — Or rather sent; for it is not to be supposed they came themselves with these things. Judges 16:7 And Samson said unto her, If they bind me with seven green withs that were never dried, then shall I be weak, and be as another man. Judges 16:8 Then the lords of the Philistines brought up to her seven green withs which had not been dried, and she bound him with them. Judges 16:9 Now there were men lying in wait, abiding with her in the chamber. And she said unto him, The Philistines be upon thee, Samson. And he brake the withs, as a thread of tow is broken when it toucheth the fire. So his strength was not known. Jdg 16:9 . There were men abiding with her in the chamber — In some closet, probably, or adjoining room; for it cannot be well imagined, that they could be in the very same chamber without being discovered by Samson. It appears the Philistines were rather desirous of taking him alive than killing him. Probably they thought to employ him in some laborious works for the public, wherein his great strength might be of use to them, if they could but take him alive. Otherwise the liers in wait might have taken the opportunity of killing him while he was asleep, if their orders had not been to take him alive. Judges 16:10 And Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: now tell me, I pray thee, wherewith thou mightest be bound. Judges 16:11 And he said unto her, If they bind me fast with new ropes that never were occupied, then shall I be weak, and be as another man. Judges 16:12 Delilah therefore took new ropes, and bound him therewith, and said unto him, The Philistines be upon thee, Samson. And there were liers in wait abiding in the chamber. And he brake them from off his arms like a thread. Judges 16:13 And Delilah said unto Samson, Hitherto thou hast mocked me, and told me lies: tell me wherewith thou mightest be bound. And he said unto her, If thou weavest the seven locks of my head with the web. Jdg 16:13 . If thou weavest the seven locks of my head — If my hair, which is all divided into seven locks, be fastened about a weaver’s beam, or interwoven with weavers’ threads, then I shall be weak as another man. It is probable there was some loom or instrument of weaving in the room where Samson now was, which put him upon saying this to Delilah, to get rid of her importunity. Judges 16:14 And she fastened it with the pin, and said unto him, The Philistines be upon thee, Samson. And he awaked out of his sleep, and went away with the pin of the beam, and with the web. Jdg 16:14 . She fastened it with a pin — She took the first opportunity when he was asleep of trying the experiment, and the weaving instrument being near the head of the bed where he lay, she interwove the locks of his hair with the web or woof, and fastened it with some pin or peg that belonged to the loom. She then alarmed him with the cry of the Philistines being upon him, when Samson, awaking and raising up his head, plucked out the pin that his hair was fastened with, and tore out, together with it, the web from the loom. Judges 16:15 And she said unto him, How canst thou say, I love thee, when thine heart is not with me? thou hast mocked me these three times, and hast not told me wherein thy great strength lieth . Jdg 16:15-16 . Thy heart is not with me — Not open to me. His soul was vexed unto death — Being tormented by two contrary passions, desire to gratify her, and fear of betraying himself. So that he had no pleasure of his life. Judges 16:16 And it came to pass, when she pressed him daily with her words, and urged him, so that his soul was vexed unto death; Judges 16:17 That he told her all his heart, and said unto her, There hath not come a rasor upon mine head; for I have been a Nazarite unto God from my mother's womb: if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man. Jdg 16:17 . There hath not come a razor upon my head — Though we have no account of it before, yet it seems from this, that it had been revealed by God to Samson, either by a dream or in some other manner, that his supernatural strength should continue as long as he continued in a Nazarite state, and did not suffer a razor to come upon his head to take off his hair. If I be shaven — Not that his hair was in itself the cause of his strength, but because it was the chief condition of that covenant whereby God was pleased to engage to fit him for and assist him in that great work to which he had called him. But upon his violation of the condition, God justly withdraws his help. Judges 16:18 And when Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines, saying, Come up this once, for he hath shewed me all his heart. Then the lords of the Philistines came up unto her, and brought money in their hand. Jdg 16:18 . When Delilah saw that he had told her all his heart — From the seriousness and solemnity with which he spoke, she concluded that she was at length mistress of the important secret. The lords of the Philistines brought money in their hands — See one of the bravest men then in the world bought and sold as a sheep for the slaughter! How does this instance sully all the glory of man, and forbid the strong man ever to boast of his strength! Judges 16:19 And she made him sleep upon her knees; and she called for a man, and she caused him to shave off the seven locks of his head; and she began to afflict him, and his strength went from him. Jdg 16:19-20 . She made him sleep — By some sleepy potion; upon her knees — Resting his head upon her knees. She began to afflict him — To humble and bring him low, in which sense the original word is often used. For, it seems, as soon as the razor touched his head, his strength began to be diminished, which she perceived by some means or other. He awoke and said, within himself, I will go out as at other times — Samson probably did not find, immediately after he was awake, that his hair was shaven, which made him speak in this manner. He wist not that the Lord was departed — That he was not present with him as he had formerly been; that he no longer supplied him with that extraordinary and supernatural strength with which he had before endowed him. And justly, indeed, did God depart and withdraw his presents and gifts from a man who put it into the power of a harlot to rob him of that which he knew had been appointed the tenure whereby he was to hold them. For he hereby plainly showed that he regarded the caresses of a harlot more than the divine favour, and the preservation of such extraordinary endowments. Alas! how many have lost the favourable presence of God, and are not aware of it! They have provoked him to withdraw from them, but are not sensible of their loss! Judges 16:20 And she said, The Philistines be upon thee, Samson. And he awoke out of his sleep, and said, I will go out as at other times before, and shake myself. And he wist not that the LORD was departed from him. Judges 16:21 But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house. Jdg 16:21 . The Philistines put out his eyes — Which was done both out of revenge and policy, to disable him from doing them harm, in case he should recover his strength; but not without God’s providence, punishing him in that part which had been instrumental to his sinful lusts. Brought him to Gaza — Because this was a great and strong city, where he could be kept safely; and upon the sea coast, at a sufficient distance from Samson’s people, and to repair the honour of that place, upon which he had fastened so great a scorn. God also ordered things thus, that where he first sinned, ( Jdg 16:1 ,) there he should receive his punishment. Grind — As slaves used to do. He made himself a slave to harlots, and now God suffers men to use him like a slave. Poor Samson, how art thou fallen! How is thine honour laid in the dust! Wo unto him, for he hath sinned! Let all take warning by him, carefully to preserve their purity. For all our glory is gone when the covenant of our separation to God, as spiritual Nazarites, is profaned. Judges 16:22 Howbeit the hair of his head began to grow again after he was shaven. Jdg 16:22 . The hair of his head began to grow — This circumstance, though in itself inconsiderable, is noted as a sign of the recovery of God’s favour, and his former strength, in some degree, upon his repentance, and renewing his vow with God, which was allowed for Nazarites to do. Judges 16:23 Then the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon their god, and to rejoice: for they said, Our god hath delivered Samson our enemy into our hand. Jdg 16:23 . To offer a great sacrifice — They assembled to render honour to their idol, for their triumph over a man who as much detested their idolatry as he did their barbarous oppression of his countrymen. Unto Dagon their god — Whose image is supposed to have been, in the upper part, of the human form, and in the lower part like a fish; probably one of the sea-gods of the heathen. The Philistines foolishly attributed to this idol what had come to pass by the will of the God of Israel, to punish Samson for his sins. Judges 16:24 And when the people saw him, they praised their god: for they said, Our god hath delivered into our hands our enemy, and the destroyer of our country, which slew many of us. Judges 16:25 And it came to pass, when their hearts were merry, that they said, Call for Samson, that he may make us sport. And they called for Samson out of the prison house; and he made them sport: and they set him between the pillars. Jdg 16:25 . Call for Samson, that he may make us sport — May be the subject of our mirth and derision. Thus Christ was made the subject of the sport and derision of the chief priests and elders, Matthew 26:67-68 , and of the Roman soldiers, Matthew 27:29 . No doubt they loaded him with bitter scoffs and indignities, and perhaps required of him some proofs of the more than ordinary strength yet remaining in him, like the ruins of a great and goodly building. By this, it seems, he lulled them asleep, until, through this complaisance, he prepared the way for that which he designed. Judges 16:26 And Samson said unto the lad that held him by the hand, Suffer me that I may feel the pillars whereupon the house standeth, that I may lean upon them. Jdg 16:26 . The pillars whereon the house standeth — It is probable that this house, whether it were a temple or theatre, was no more than a wooden building, raised for the present occasion, much in the form of an amphitheatre, in the midst of which were two large wooden pillars, on which the main beams of the roof rested, so that if these should be pulled away, the building must necessarily fall. Pliny, in the fifteenth chapter of the thirty-sixth book of his Natural History, speaks of two theatres, built by C. Curio, in Julius Cesar’s time, each of which was supported only by one pillar, though many thousands of people sat together in it; and mentions the fall of an amphitheatre, by which fifty thousand people were killed or wounded. Judges 16:27 Now the house was full of men and women; and all the lords of the Philistines were there; and there were upon the roof about three thousand men and women, that beheld while Samson made sport. Jdg 16:27 . There were upon the roof, &c. — The roof was flat, and had windows, through which they might see what was done in the lower parts of the house. Judges 16:28 And Samson called unto the LORD, and said, O Lord GOD, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes. Jdg 16:28 . Samson called unto the Lord — This prayer proceeded not from malice and revenge, but from faith in, and zeal for, God, who was there publicly dishonoured, and from a concern to vindicate the whole commonwealth of Israel, which it was his duty to do to the uttermost of his power, as he was judge. And God, who heareth not sinners, and would never exert his omnipotence to gratify any man’s malice, manifested by the effect that he accepted and owned Samson’s prayer as the dictate of his own Spirit. And although, in this prayer, he mentions only the personal injuries done by the Philistines to himself, and not the indignities which they had offered to God and his people, yet that may be ascribed to the prudent care which he had manifested upon former occasions, to draw the rage of the Philistines upon himself alone, and divert it from the people. For which end, it is supposed that this prayer was made by him with an audible voice, though he knew the Philistines would entertain it only with scorn and laughter. “We must always consider Samson,” says Dr. Dodd, “in the light of an extraordinary person, immediately raised up by God for the chastisement of the Philistines. In this view, his death was heroic, as he voluntarily sacrificed himself, by the only means in his power, to the service of his country, in the destruction of those who had, in a base manner, insulted him and his God, and who, holding Israel in bondage, vainly imagined their Dagon superior to the eternal Jehovah.” Indeed, as the same author observes further, “Samson was unquestionably a very singular type of the Messiah; called and sanctified in and from the womb; set apart to deliver his people out of the hands of all their enemies; performing all by his own personal strength alone, without assistant, and almost without weapons, ( Isaiah 63:1 ; Isaiah 63:3 ; Hosea 1:7 ,) and in his death evidently doing more than in his life, thereby destroying the power of the devil, and triumphing over all his enemies,” Hebrews 2:14 . Judges 16:29 And Samson took hold of the two middle pillars upon which the house stood, and on which it was borne up, of the one with his right hand, and of the other with his left. Judges 16:30 And Samson said, Let me die with the Philistines. And he bowed himself with all his might; and the house fell upon the lords, and upon all the people that were therein. So the dead which he slew at his death were more than they which he slew in his life. Jdg 16:30 . Samson said, Let me die with the Philistines — That is, I am content to die, so I can but contribute to the vindication of God’s glory, and the deliverance of God’s people. This is no encouragement to those who wickedly murder themselves: for Samson did not desire or procure his own death voluntarily, but by mere necessity; he was by his office obliged to seek the destruction of these enemies and blasphemers of God, and oppressors of his people; which in these circumstances he could not effect without his own death. Moreover, Samson did this by divine direction, as God’s answer to his prayer manifests, and that he might be a type of Christ, who, by voluntarily undergoing death, destroyed the enemies of God and of his people. They died just when they were insulting over an Israelite, persecuting him whom God had smitten. Nothing fills up the measure of the iniquity of any person or people faster than mocking or misusing the servants of God; yea, though it is by their own folly that they are brought low. Those know not what they do, nor whom they affront, that make sport with the Lord’s servants. Judges 16:31 Then his brethren and all the house of his father came down, and took him, and brought him up, and buried him between Zorah and Eshtaol in the buryingplace of Manoah his father. And he judged Israel twenty years. Jdg 16:31 . His brethren, &c., came down, and took, and buried him — While the Philistines were so reduced by the great destruction he had wrought among them, and so oppressed with grief and consternation, that they had neither heart nor leisure to hinder them. Or, as some think, they were so terrified by this awful catastrophe as to be afraid of keeping even his dead body in their land, and therefore made no opposition to his friends taking it away for burial. We may observe upon the whole of Samson’s character, of what little value great bodily strength, and even great mental ability is, if not under the direction of a prudent and pious mind; and of how little avail it is to conquer our foreign enemies, if, in the mean time, we be slaves to our worst enemies, our own lusts and vices. Samson was, probably, intended by Providence for a much nobler character in life, and to have been a far greater blessing to his country. But his vicious inclinations being yielded to, instead of being resisted and mortified, grieved the Holy Spirit of God, and quenched his motions and influences, and brought the most shameful disgrace and heaviest calamities upon him. His being ranked, therefore, by the apostle to the Hebrews 9:23 , among the faithful, must chiefly refer to those particular acts of faith in God whereby he attacked the Philistines with his own single arm against thousands, and not to the general tenor of his life; many parts of which, without doubt, were highly criminal and shameful. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Judges 16:1 Then went Samson to Gaza, and saw there an harlot, and went in unto her. PLEASURE AND PERIL IN GAZA Jdg 16:1-3 By courage and energy Samson so distinguished himself in his own tribe and on the Philistine border that he was recognised as judge. Government of any kind was a boon, and he kept rude order, as much perhaps by overawing the restless enemy as by administering justice in Israel. Whether the period of twenty years assigned to Samson’s judgeship intervened between the fight at Lehi and the visit to Gaza we cannot tell. The chronology is vague, as might be expected in a narrative based on popular tradition. Most likely the twenty years cover the whole time during which Samson was before the public as hero and acknowledged chief. Samson went down to Gaza, which was the principal Philistine city situated near the Mediterranean coast some forty miles from Zorah. For what reason did he venture into that hostile place? It may, of course, have been that he desired to learn by personal inspection what was its strength, to consider whether it might be attacked with any hope of success; and if that was so we would be disposed to justify him. As the champion and judge of Israel he could not but feel the danger to which his people were constantly exposed from the Philistine power so near to them and in those days always becoming more formidable. He had to a certain extent secured deliverance for his country as he was expected to do; but deliverance was far from complete, could not be complete till the strength of the enemy was broken. At great risk to himself he may have gone to play the spy and devise, if possible, some plan of attack. In this case he would be an example of those who with the best and purest motives, seeking to carry the war of truth and purity into the enemy’s country, go down into the haunts of vice to see what men do and how best the evils that injure society may be overcome. There is risk in such adventure; but it is nobly undertaken, and even if we do not feel disposed to imitate we must admire. Bold servants of Christ may feel constrained to visit Gaza and learn for themselves what is done there. Beyond this too is a kind of adventure which the whole church justifies in proportion to its own faith and zeal. We see St. Paul and his companions in Ephesus, in Philippi, in Athens and other heathen towns, braving the perils which threaten them there, often attacked, sometimes in the jaws of death, heroic in the highest sense. And we see the modern missionary with like heroism landing on savage coasts and at the constant risk of life teaching the will of God in a sublime confidence that it shall awaken the most sunken nature; a confidence never at fault. But we are obliged to doubt whether Samson had in view any scheme against the Philistine power; and we may he sure that he was on no mission for the good of Gaza. Of a patriotic or generous purpose there is no trace; the motive is unquestionably of a different kind. From his youth this man was restless, adventurous, ever craving some new excitement good or bad. He could do anything but quietly pursue a path of duty; and in the small towns of Dan and the valleys of Judah he had little to excite and interest him. There life went on in a dull way from year to year, without gaiety, bustle, enterprise. Had the chief been deeply interested in religion, had he been a reformer of the right kind, he would have found opportunity enough for exertion and a task into which he might have thrown all his force. There were heathen images to break in pieces, altars and high places to demolish. To banish Baal worship and the rites of Ashtoreth from the land, to bring the customs of the people under the law of Jehovah would have occupied him fully. But Samson did not incline to any such doings; he had no passion for reform. We never see in his life one such moment as Gideon and Jephthah knew of high religious daring. Dark hours he had, sombre enough, as at Lehi after the slaughter. But his was the melancholy of a life without aim sufficient to its strength, without a vision matching its energy. To suffer for God’s cause is the rarest of joys, and that Samson never knew though he was judge in Israel. We imagine then that in default of any excitement such as he craved in the towns of his own land he turned his eyes to the Philistine cities which presented a marked contrast. There life was energetic and gay, there many pleasures were to be had. New colonists were coming in their swift ships, and the streets presented a scene of constant animation. The strong eager man, full of animal passion, found the life he craved in Gaza, where he mingled with the crowds and heard tales of strange existence. Nor was there wanting the opportunity for enjoyment which at home he could not indulge. Beyond the critical observation of the elders of Dan he could take his fill of sensual pleasure. Not without danger of course. In some brawl the Philistines might close upon him. But he trusted to his strength to escape from their hands, and the risk increased the excitement. We must suppose that, having seen the nearer and less important towns such as Ekron, Gath, and Ashkelon he now ventured to Gaza in quest of amusement, in order, as people say, to see the world. A constant peril this of seeking excitement, especially in an age of high civilisation. The means of variety and stimulus are multiplied, and ever the craving outruns them, a craving yielded to, with little or no resistance, by many who should know better. The moral teacher must recognise the desire for variety and excitement as perhaps the chief of all the hindrances he has now to overcome. For one who desires duty there are scores who find it dull and tame and turn from it; without sense of fault, to the gaieties of civilised society in which there is "nothing wrong," as they say, or at least so little of the positively wrong that conscience is easily appeased. The religious teacher finds the demand for "brightness" and variety before him at every turn; he is indeed often touched by it himself and follows with more or less of doubt a path that leads straight from his professed goal. "Is amusement devilish?" asks one. Most people reply with a smile that life must be lively or it is not worth having. And the Philistinism that attracts them with its dash and gaudiness is not far away nor hard to reach. It is not necessary to go across to the Continent where the brilliance of Vienna or Paris offers a contrast to the grey dulness of a country village; nor even to London where amid the lures of the midnight streets there is peril of the gravest kind. Those who are restless and foolhardy can find a Gaza and a valley of Sorek nearer home, in the next market town. Philistine life, lax in morals, full of rattle and glitter, heat and change, in gambling, in debauchery, in sheer audacity of movement and talk, presents its allurements in our streets, has its acknowledged haunts in our midst. Young people brought up to fear God in quiet homes whether of town or country are enticed by the whispered counsels of comrades half ashamed of the things they say, yet eager for more companionship in what they secretly know to be folly or worse. Young women are the prey of those who disgrace manhood and womanhood by the offers they make, the insidious lies they tell. The attraction once felt is apt to master. As the current that rushes swiftly bears them with it they exult in the rapid motion even while life is nearing the fatal cataract. Subtle is the progress of infidelity. From the persuasion that enjoyment is lawful and has no peril in it the mind quickly passes to a doubt of the old laws and warnings. Is it so certain that there is a reward for purity and unworldliness? Is not all the talk about a life to come a jangle of vain words? The present is a reality, death a certainty, life a swiftly passing possession. They who enjoy know what they are getting. The rest is dismissed as altogether in the air. With Samson, as there was less of faith and law to fling aside, there was less hardening of heart. He was half a heathen always, more conscious of bodily than of moral strength, reliant on that which he had, indisposed to seek from God the holy vigour which he valued little. At Gaza, where moral weakness endangered life, his well knit muscles released him. We see him among the Philistines entrapped, apparently in a position from which there is no escape: The gate is closed and guarded. In the morning he is to be seized and killed. But aware of his danger, his mind not put completely off its balance as yet by the seductions of the place, he arises at midnight and, plucking the doors of the city gate from their sockets, carries them to the top of a hill which fronts Hebron. Here is represented what may at first be quite possible to one who has gone into a place of temptation and danger. There is for a time a power of resolution and action which when the peril of the hour is felt may be brought into use. Out of the house which is like the gate of hell, out of the hands of vile tempters it is possible to burst in quick decision and regain liberty. In the valley of Sorek it may be otherwise, but here the danger is pressing and rouses the will. Yet the power of rising suddenly against temptation, of breaking from the company of the impure is not to be reckoned on. It is not of ourselves we can be strong and resolute enough, but of grace. And can a man expect divine succour in a harlot’s den? He thinks he may depend upon a certain self-respect, a certain disgust at vile things and dishonourable life. But vice can be made to seem beautiful, it can overcome the aversion springing from self-respect and the best education. In the history of one and another of the famous and brilliant, from the god-like youth of Macedon to the genius of yesterday, the same unutterably sad lesson is taught us; we trace the quick descent of vice. Self-respect? Surely to Goethe, to George Sand, to Musset, to Burns that should have remained, a saving salt. But it is clear that man has not the power of preserving himself. While he says in his heart, That is beneath me; I have better taste; I shall never be guilty of such a low, false, and sickening thing-he has already committed himself. Samson heard the trampling of feet in the streets and was warned of physical danger. When midnight came he lost no time. But he was too late. The liberty he regained was not the liberty he had lost. Before he entered that house in Gaza, before he sat down in it, before he spoke to the woman there he should have fled. He did not; and in the valley of Sorek his strength of will is not equal to the need. Delilah beguiles him, tempts him, presses him with her wiles. He is infatuated; his secret is told and ruin comes. Moral strength, needful decision in duty to self and society and God-few possess these because few have the high ideal before them, and the sense of an obligation which gathers force from the view of eternity. We live, most of us, in a very limited range of time. We think of tomorrow or the day beyond; we think of years of health and joy in this world, rarely of the boundless after life. To have a stain upon the character, a blunted moral sense, a scar that disfigures the mind seems of little account because we anticipate but a temporary reproach or inconvenience. To be defiled, blinded, maimed forever, to be incapacitated for the labour and joy of the higher world does not enter into our thought. And many who are nervously anxious to appear well in the sight of men are shameless when God only can see. Moral strength does not spring out of such imperfect views of obligation. What availed Samson’s fidelity to the Nazarite vow when by another gate he let in the foe? The common kind of religion is a vow which covers two or three points of duty only. The value and glory of the religion of the Bible are that it sets us on our guard and strengthens us against everything that is dangerous to the soul and to society. Suppose it were asked wherein our strength lies, what would be the answer? Say that one after another stood aside conscious of being without strength until one was found willing to be tested. Assume that he could say, I am temperate, I am pure; passion never masters me: so far the account is good. You hail him as a man of moral power, capable of serving society. But you have to inquire further before you can be satisfied. You have to say, Some have had too great liking for money. Francis Bacon, Lord Chancellor of England, notable in the first rank of philosophers, took bribes and was convicted upon twenty-three charges of corruption. Are you proof against covetousness? because if you can be tempted by the glitter of gold reliance cannot be placed upon you. And again it must be asked of the man-Is there any temptress who can wind you about her fingers, overcome your conscientious scruples, wrest from you the secret you ought to keep and make you break your covenant with God, even as Delilah overcame Samson? Because, if there is, you are weaker than a vile woman and no dependence can be placed upon you. We learn from history what this kind of temptation does. We see one after another, kings, statesmen, warriors who figure bravely upon the scene for a time, their country proud of them, the best hopes of the good centred in them, suddenly in the midst of their career falling into pitiable weakness and covering themselves with disgrace. Like Samson they have loved some woman in the valley of Sorek. In the life of today instances of the same pitiable kind occur in every rank and class. The shadow falls on men who held high places in society or stood for a time as pillars in the house of God. Or, taking another case, one may be able to say, I am not avaricious, I have fidelity, I would not desert a friend nor speak a falsehood for any bribe; I am pure; for courage and patriotism you may rely upon me:-here are surely signs of real strength. Yet that man may be wanting, in the divine faithfulness on which every virtue ultimately depends. With all his good qualities he may have no root in the heavenly, no spiritual faith, ardour, decision. Let him have great opposition to encounter, long patience to maintain, generosity and self-denial to exercise without prospect of quick reward-and will he stand? In the final test nothing but fidelity to the Highest, tried and sure fidelity to God can give a man any right to the confidence of others. That chain alone which is welded with the fire of holy consecration, devotion of heart and strength and mind to the will of God is able to bear the strain. If we are to fight the battles of life and resist the urgency of its temptations the whole divine law as Christ has set it forth must be our Nazarite vow and we must count ourselves in respect of every obligation the bondmen of God. Duty must not be a matter of self-respect but of ardent aspiration. The way of our life may lead us into some Gaza full of enticements, into the midst of those who make light of the names we revere and the truths we count most sacred. Prosperity may come with its strong temptations to pride and vainglory. If we would be safe it must be in the constant gratitude to God of those who feel the responsibility and the hope that are kindled at the cross, as those who have died with Christ and now live with Him unto God. In this redeemed life it may be almost said there is no temptation; the earthly ceases to lure, gay shows and gauds cease to charm the soul. There still are comforts and pleasures in God’s world, but they do not enchain. A vision of the highest duty and reality overshines all that is trivial and passing. And this is life-the fulness, the charm, the infinite variety and strength of being. "How can he that is dead to the world live any longer therein?" Yet he lives as he never did before. In the experience of Samson in the valley of Sorek we find another warning. We learn the persistence with which spiritual enemies pursue those whom they mark for their prey. It has been said that the adversaries of good are always most active in following the best men with their persecutions. This we take leave to deny. It is-when a man shows some weakness, gives an opportunity for assault that he is pressed and hunted as a wounded lion by a tribe of savages. The occasion was given to the Philistines by Samson’s infatuation. Had he been a man of stern purity they would have had no point of attack. But Delilah could be bribed. The lords of the Philistines offered her a large sum to further their ends, and she, a willing instrument, pressed Samson with her entreaties. Baffled again and again, she did not rest till the reward was won. We can easily see the madness of the man in treating lightly, as if it were a game he was sure to win, the solicitations of the adventuress. "The Philistines be upon thee, Samson"-again and again he heard that threat and laughed at it. The green withes, the new ropes with which he was bound were snapped at will. Even when his hair was woven into the web he could go away with web and beam and the pin with which they had been fixed to the ground. But if he had been aware of what he was doing how could he have failed to see that he was approaching the fatal capitulation, that wiles and blandishments were gaining upon him? When he allowed her to tamper with the sign of his vow it was the presage of the end. So it often is. The wiles of the spirit of this world are woven very cunningly. First the "overscrupulous" observance of religious ordinances is assailed. The tempter succeeds so far that the Sabbath is made a day of pleasure: then the cry is raised, "The Philistines be upon thee." But the man only laughs. He feels himself quite strong as yet, able for any moral task. Another lure is framed-gambling, drinking. It is yielded to moderately, a single bet by way of sport, one deep draught on some extraordinary occasion. He who is the object of persecution is still self-confident. He scorns the thought of danger. A prey to gambling, to debauchery? He is far enough from that. But his weakness is discovered. Satanic profit is to be made out of his fall; and he shall not escape. It is true as ever it was that the friendship of the world is a snare. When the meshes of time and sense close upon us we may be sure that the end aimed at is our death. The whole world is a valley of Sorek to weak man, and at every turn he needs a higher than himself to guard and guide him. He is indeed a Samson, a child in morals, though full grown in muscle. There are some it is true who are able to help, who, if they were beside in the hour of peril, would interpose with counsel and warning and protection. But a time comes to each of us when he has to go alone through the dangerous streets. Then unless he holds straight forward, looking neither to right hand nor left, pressing towards the mark, his weakness will be quickly detected, that secret tendency scarcely known to himself by which he can be most easily assailed. Nor will it be forgotten if once it has been discovered. It is now the property of a legion. Be it vanity or avarice, ambition or sensuousness, the Philistines know how to gain their end by means of it. There is strength indeed to be had. The weakest may become strong, able to face all the tempters in the world and to pass unscathed through the streets of Gaza or the crowds of Vanity Fair. Nor is the succour far away. Yet to persuade men of their need and then to bring them to the feet of God are the most difficult of tasks in an age of self-sufficiency and spiritual unreason. Harder than ever is the struggle to rescue the victims of worldly fashion, enticement, and folly: for the false word has gone forth that here and here only is the life of man and that renouncing the temporal is renouncing all. Judges 16:4 And it came to pass afterward, that he loved a woman in the valley of Sorek, whose name was Delilah. THE VALLEY OF SOREK AND OF DEATH Jdg 16:4-31 THE strong bold man who has blindly fought his battles and sold himself to the traitress and to the enemy, "Eyeless in Gaza at the mill with slaves," the sport and scorn of those who once feared him, is a mournful object. As we look upon him there in his humiliation, his temper and power wasted, his life withered in its prime, we almost forget the folly and the sin, so much are we moved to pity and regret. For Samson is a picture, vigorous in outline and colour, of what in a less striking way many are and many more would be if it were not for restraints of divine grace. A fallen hero is this. But the career of multitudes without the dash and energy ends in the like misery of defeat; nothing done, not much attempted, their existence fades into the sere and yellow leaf. There has been no ardour to make death glorious. Every man has his defects, his besetting sins, his dangers. It is in the consciousness of our own that we approach with sorrow the last scenes of the eventful history of Samson. Who dares cast a stone at him? Who can fling a taunt as he is seen groping about in his blindness? "A little onward lend thy guiding hand To these dark steps, a little further on. For yonder bank hath choice of sun or shade; There I am wont to sit when any chance Relieves me from my task of servile toil. O dark, dark, dark amid the blaze of noon, Irrecoverably dark total eclipse Without all hope of day": So we hear him bewail his lot. And we, perchance, feeling weakness creep over us while bonds of circumstance still hold us from what we see to be our divine calling, -we compassionate ourselves in pitying him; or, if we are as yet strong and buoyant, our history before us, plans for useful service of our time clearly in view, have we not already felt the symptoms of moral infirmity which make it doubtful whether we shall reach our goal? There are many hindrances, and even the brave unselfish man who never loiters in Gaza or in the treacherous valley may find his way barred by obstacles he cannot remove. But in the case of most the hindrances within are the most numerous and powerful. This man who should effect much for his age is held by love which blinds him, that other by hatred which masters him. Now covetousness, now pride is the deterrent. Many begin to know themselves and the difficulty of doing great tasks for God and man when noontide is past and the day has begun to decline. Great numbers have only dreamed of attempting something and have never bestirred themselves to act. So it is that Samson’s defeat appears a symbol of the pathetic human failure. To many his character is full of sad interest, for in it they see what they have fears of becoming or what they have already become. What has Samson lost when he has revealed his secret to Delilah? Observe him when he goes forth from the woman’s house and stands in the sunlight. Apart from the want of his waving locks he seems the same and is physically the same; muscle and sinew, bone and nerve, stout-beating heart and strong arm, Samson is there. And his human will is as eager as ever; he is a bold daring man this morning as he was last evening, with the same dream of "breaking through all" and bearing himself as king. But he is more lonely than ever before; something has gone from his soul. A heavy sense of faithlessness to one prized distinction and known duty oppresses him. Shake thyself as at other times, poor rash Samson, but know in thy heart that at last thou art powerless: the audacity of faith is no longer thine. Thou art the natural man still, but that is not enough, the spiritual sanction gone. The Philistines, half afraid, gather about thee ten to one; they can bind now and lead captive, for thou hast lost the girdle which knit thy powers together and made thee invincible. The consciousness of being God’s man is gone-the consciousness of being true to that which united thee in a rude but very real bond to the Almighty. Thou hast scorned the vow which kept thee from the abyss and with the knowledge of utter moral baseness comes physical prostration, despair, feebleness, ruin. Samson at last knows himself to be no king at all, no hero nor judge. It is common to think the spiritual of little account, faith in God of little account. Suppose men give that up; suppose they no longer hold themselves bound by duty to the Almighty; they expect nevertheless to continue the same. They will still have their reason, their strength of body and of mind; they believe that all they once did they shall still be able to do and now more freely in their own way, therefore even more successfully. Is that so? Hope is a spiritual thing. It is apart from bodily strength, distinct from energy and manual skill. Take hope away from a man, the strongest, the bravest, the most intelligent, and will he be the same? Nay. His eye loses its lustre; the vigour of his will decays; he lies powerless and defeated. Or take love away-love which is again a spiritual thing. Let the ardour, the reason for exertion which love inspired pass away. Let the man who loved and would have dared all for love be deprived of that source of vital power, and he will dare no longer. Sad and weary and dispirited he will cast himself down, careless of life. But hope and love are not so necessary to the full tide of human vigour, are not so potent in stirring the powers of manhood as the friendship of God, the consciousness that made by God for ends of His we have Him as our stay. Indeed without this consciousness manhood never finds its strength. This gives a hope far higher and more sustaining than any of a personal or temporal kind. It makes us strong by virtue of the finest and deepest affection which can possibly move us; and more than that it gives to life full meaning, proper aim and justification. A man without the sense of a divine origin and election has no standing ground; he is so to speak without the right of existence, he has no claim to be heard in speaking and to have a place among those who act. But he who feels himself to be in the world on God’s business, to be God’s servant, has his assured place and claim as a man, and can see reason and purpose for every sharp trial to which he is put. Here then is the secret of strength, the only source of power and steadfastness for any man or woman. And he who has had it and lost it, breaking with God for the sake of gain or pleasure or some earthly affection, must like Samson feel his vigour sapped, his confidence forfeited. Now his power to command, to advise, to contend for any worthy result has passed away. He is a tree whose root ceases to feed in the soil though still the leaves are green. The spiritual loss, the loss of living faith, is the great one: but is it for that we generally pity ourselves or any person known to us? Life and freedom are dear, the ability to put forth energy at our wilt, the sense of capacity; and it is the loss of these in outward and visible ranges that most moves us to grief. We commiserate the strong man whose exploits in the world seem to be over, as we pity the orator whose power of speech is gone, the artist who can no more handle the brush, the eager merchant whose bargaining is done. We give our sympathy to Samson, because in the midst of his days he has fallen overcome by treachery, because the cruelty of enemies has afflicted him. Yet, looking at the truth of things, the real cause of pity is deeper than any of these and different. A man who is still in living touch with God can suffer the saddest deprivations and retain a cheerful heart, unbroken courage and hope. Suppose that Samson, surprised by his enemies while he was about some worthy task, had been seized, deprived of his sight, bound with fetters of iron and consigned to prison. Should we then have had to pity him as we must when he is taken, a traitor to himself, the dupe of a deceiver, with the badge of his vow and the sense of his fidelity gone? We feel with Jeremiah in his affliction; we feel with John the Baptist confined in the prison into which Herod has cast him, with St. Paul in the Philippian dungeon, and with St. Peter lying bound with chains in the castle of Jerusalem. But we do not commiserate, we admire and exult. Here are men who endure for the right. They are martyrs, fellow sufferers with Christ: they are marching with the cohorts of God to the deliverances of eternity. Ah! It is the men who are "martyrs by the pang without the palm," the men who have lost not only liberty but nobleness, who dragged after false lures have sold their prudence and their strength-these it is for whom we need to weep. He who doing his duty has been mastered by enemies, he who fighting a brave battle has been overcome-let us not dare to pity him. But the man who has given up the battle of faith, who has lost his glory, him the heavens look upon with the profound sorrow that is called for by a wasted life. And how pathetic the touch: "He wist not that the Lord had departed from him." For a little time he failed to realise the spiritual disaster he had brought on himself. For a little time only; soon the dark conviction seized him. But worse still would have been his ease if he had remained unconscious of loss. This sense of weakness is the last boon to the sinner. God still does this for him, poor headstrong child of nature as he would fain be, living by and for himself: he is not permitted. Whether he will own it or not he shall be weak and useless until he returns to God and to himself. Often indeed we find the enslaved Samson refusing to allow that anything is wrong with him. Out of sight of the world, in some very secret place he has broken the obligations of faith, temperance, chastity, and yet thinks no special result has followed. He can meet the demands of society and that is enough, supposing the matter should come to light. Of the subtle poisoning of his own soul he has no thought. Is the thing hidden then? The law which determines that as a man is so his strength shall be follows every one into the most secret place. It keeps watch over our veracity, our sobriety, our purity, our faithfulness. Whenever in one point our covenant with God is broken a part of strength is taken away. Do we not perceive the loss? Do we flatter ourselves that all is as before? That is only our spiritual blindness; the fact remains. What a pitiful thing it is to see men in this plight trying in vain to go about as if nothing had happened and they were as fit as ever for their places in society and in the church! We do not speak solely of sins like those into which Samson and David fell. There are others, scarcely reckoned sins, which as surely result in moral weakness perceived or unperceived, in the loss of God’s countenance and support. Our covenant is to be pure and also merciful; let one fail in mercifulness, let there be a harsh pitiless temper cherished in secret, and this as well as impurity will make him morally weak. Our covenant is to be generous as well as honest; let a man keep from the poor and from the church what he ought to give, and he will lose his strength of soul as surely as if he cheated another in trade, or took what was not his own. But we distinguish between sin and default and think of the latter as a mere infirmity which has no ill effect. There is no acknowledgment of loss even when it has become almost complete. The man who is not generous nor merciful, nor a defender of faith goes on thinking all is well with him, imagining that his futile religious exercises or gifts to this and that keep him on good terms with God and that he is helping the world, while in truth he has not the moral strength of a child. He acts the part of a Christian teacher or servant of the church, he leads in prayer, he joins in deliberations that have to do with the success of Christian work. To himself all seems satisfactory and he expects that good shall result from his efforts. But it cannot be. There is the strain of exertion, but no power. Do we wonder that more is not effected by our organisations, religious and other, which seem so powerful, quite capable of Christianising and reforming the world? The reason is that many of the professed religious and benevolent, who appear zealous and strenuous, are dying at heart. The Lord may not have departed from them utterly; they are not dead; there is still a rootlet of spiritual being. But they cannot fight; they cannot help others; they cannot run in the way of God’s commandments. Are we not bound to ask ourselves how we stand, whether any failure in our covenant keeping has made us spiritually weak. If we are paltering with