Samson - Chapter 13-16
Illustration - Being Remembered
Illustration - Eeyore
Samson is a carnal believer; God’s power unfolds through him but never dwells in him
Children’s Book: A softer example of this might be the character Eeyore from A. A. Milne’s classic children’s books about Winnie the Pooh. Eeyore is very morose and deadpan, no matter what goes on around him. Good things happen around him, through him, and to him, but he always manages to put a cloud over it with a depressing statement of self-pity or pessimism that blunts the edge of the blessing. Be sure to concede that this is a very light-hearted illustration of a very deadly disorder. Samson shows us that if we are too caught up in the things of the flesh (either through excessive lust and materialism or through excessive fear and pessimism) we can be at ground zero of amazing blessing and still miss it all.
Introduction
In the structure of the Samson story itself, which exhibits an A-B-B′-A′ pattern corresponding to the biblical chapter divisions, chapter 15 is parallel with chapter 14. Rhetorically and thematically, these two chapters share many similarities: (1) both begin with Samson speaking to a disagreeable father about a wife (14:1–3; 15:1–3); (2) both show Samson’s mastery over wild animals (14:5–9; 15:4–6); (3) both mention the Philistine hegemony over Israel (moshlim; 14:4; 15:11); and (4) both show the Spirit rushing upon Samson immediately after an aggressor comes roaring/shouting to meet him (liqra’to; 14:5–6; 15:14).
All of the Samson stories in chapters 13–16 are framed by God’s agenda (13:5; 14:4) and God’s empowerment (13:25; 14:6, 19; 15:14). Thus, God’s brief withdrawal from Samson (16:20–22) and the entrance of Dagon into the story (16:23–24) set up readers for the climax of God’s return to Samson and the reversal of Philistine fortunes (16:28–30).
Samson’s beginning (Chapter 13)
Nazirite of God
Numbers 6 explains that a man or woman can voluntarily take “a special vow, a vow of dedication to the LORD as a Nazirite” (Num. 6:2). This entails a temporary abstinence from three things: (1) consuming grape-related products (Num. 6:3–4), (2) cutting one’s hair (Num. 6:5; cf. Judg. 5:2 NRSV), and (3) contact with corpses (Num. 6:6–12). The first two items are explicitly mentioned by the angel in Judges 13 (13:4–5), while the third item is not mentioned at all. The first item is applied to the mother (13:4, 7, 14), while the second item is applied only to Samson (13:5; cf. 16:17), and the Nazirite status here is neither voluntary nor temporary for Samson (13:5, 7; 16:17; cf. 1 Sam. 1:11, 22, 28; Luke 1:15). In the following chapters, Samson has contact with innumerable corpses (14:6–9, 19; 15:8, 15–16), partakes in feasting that probably involves grape products (14:10; cf. Amos 2:12), and has his hair shorn (16:16–22).
Samson’s Attraction (Chapter 14)
Chapter 15 -
Greek marriage customs provide a rich background for understanding how Samson’s “wife” could be given to his best man (see 14:15, 20; 15:2). Yadin explains that “the marriage was never completed, since instead of proceeding to the unveiling, procession and consummation, Samson flew into a rage over the Philistines’ perfidy and stormed back to his parents’ home, leaving behind a woman who could be married to another.” In 15:1, when Samson returns with goat in hand (the cultural equivalent to a bouquet of roses!), he wishes “to complete the wedding ceremony by taking his intended bride to the bridal chamber (thalamos; literally ‘chamber’ or ‘room’) and consummating the marriage.”
Chapter 16 -
It is also important to observe that God is the one who supplies Samson’s strength. Samson’s long hair is not at all magical like Rapunzel. Samson temporarily becomes weak because God is exasperated with him (see 16:19–20). Samson does not lose his power because of Delilah’s wiles or some kind of magical manipulation, although this is likely how the Philistines view it (see 16:5). His loss of strength is essentially the withdrawal of God’s Spirit/presence, which is a reversal of the pattern described in 2:18 (the Lord was “with the judge”). This motif of God’s absence brings closure to the series of cycles and sets the stage for the epilogue.
In the end Samson utters a desperate prayer for strength (16:28) that is motivated by a selfish desire for revenge rather than remorse, and God acquiesces because it is part of his providential plan for Samson, Israel, and Philistia. God graciously grants Samson’s requests for both life (15:18) and death (16:30). Perhaps Samson’s desire to die “with the Philistines” (16:30) connotes that Samson is still more comfortable in Philistia than in Israel. From a literary perspective, it seems fitting that Samson dies among the people with whom he lives.
Samson story also introduces some new motifs that serve to transition the reader into the epilogue (chaps. 17–21). These are (1) the theme of doing right in one’s eyes (14:3, 7; 17:6; etc.); (2) the figure of eleven hundred shekels (16:5; 17:2); and (3) the theme of God’s absence (16:20; cf. 2:18; 19:1–30).
It is dangerous to follow your heart unless it is being shaped by Scripture
Quote: E. E. Cummings. Modern literature and entertainment are full of the notion that if only we trust our hearts, all will come out right. Author Cummings is frequently quoted as saying, “Trust your heart if the seas catch fire, live by love though the stars walk backward.” The problem, biblically, is that sin makes the human heart deceitful and unreliable. Cummings does not seem to take into consideration the fact that, unless the heart is being reformed and shaped by the Spirit of God through exposure to holy Scripture, it is not inherently reliable or prone toward God. It would be powerful to cite Jeremiah 17:9, followed by Ezekiel 11:19 (and/or Ezek. 36:26). Ask listeners to consider if their hearts are being reformed by God and, therefore, becoming increasingly reliable, or whether they are still highly carnal and deceitful through isolation from God and his Word.
Film: Fireproof. In this 2008 movie, Caleb Holt (played by Kirk Cameron) is struggling with whether his heart is really in his efforts to save his marriage. His friend Michael counsels, “Don’t just follow your heart, man, because your heart can be deceived. But you gotta lead your heart.”
Teaching the Text
Apathy actively antagonizes God
Human Experience: Ask listeners to admit to themselves how many times they have been provoked to anger by another’s apathy. When one family member cleans passionately while another carelessly plays video games or takes a nap, apathy can actively antagonize. It is similar with God. He is passionately seeking and saving the lost and fighting for holiness and reconciliation. When we claim to be his but cannot be bothered to care about such things, it is an affront to him.
A by-product of focusing on God’s character and actions in Judges is the contrast that it provides in relation to the human players. God’s heroic acts in chapter 13 come without much cooperation from Israel, the parents, or Samson. Apathy (general disregard for God’s instructions) is a spiritual disease that is rampant in Israel. It is exemplified by Samson’s mother (13:4, 7, 14, 24), and in the following chapters it will become evident that Samson quickly follows suit (regarding his Nazirite status, philandering with Philistines, etc.). Block observes: “No other deliverer in the Book of judges matches his potential.… Despite all these advantages and this special attention, Samson accomplishes less on behalf of his people than any of his predecessors.” What a sad scenario! The hero of chapters 13–16 is clearly not Samson, who squanders God’s gifts. Rather, the hero is introduced in chapter 13 as the Gracious One who plans deliverance for his covenant people (13:5).
All of Samson’s vices seem to come together in this account. He is lustful (16:1, 4), apathetic (16:17), and foolish (16:20), and right up to the very end he is selfish (16:28) and vengeful (16:28). Amazingly, God uses all these flaws to accomplish his own purposes. However, God’s employment of Samson does not count as an endorsement of his lifestyle, nor does it absolve Samson from the terrible consequences of his poor choices (see 16:20–21, 30).
If God’s people aren’t holy, they will become a cautionary tale instead of a city on a hill
Popular Sayings: You have probably heard it said, “Lead, follow, or get out of the way.” You may also have heard it said, “If you are not part of the solution, you are part of the problem.” When it comes to holiness, both are true statements. We can only try to lead by intrinsic holiness (a task at which we will ultimately fail, since only God is intrinsically holy) or follow in borrowed holiness (a good and workable plan, thanks to Christ). Similarly, if God’s people are not part of the solution (reflecting God’s holiness through the cross and sanctification), then we are part of the problem (a cautionary tale that demands severe discipline in order that God’s honor and glory may be preserved). The only part that is not possible is to “get out of the way.” God will reveal his holiness for his glory’s sake. All humans will either be with him or be lost.
God’s good ends do not excuse wicked human means
Human Experience: If we abuse the idea of God’s sovereignty, we could make any action seem godly. Play this out with your listeners briefly. Ask them if God will use a person being robbed to sanctify and deepen that person by the refining of his or her faith through struggle. Does that good end, then, make robbery morally acceptable? Of course not. Has God ever brought redemption and healing to a marriage after adultery, such that it ends up stronger than before? Of course. Does that then sanction adultery as a means of marriage building? Ridiculous! The fact that God makes good endings to horrible stories does not mean horrible stories ought to be proliferated. Therefore, in every human story (including Samson’s and ours) there are two lessons to be learned: (1) the goodness, grace, and amazing sovereignty of God, and (2) the utter holiness of God and our constant calling to progress toward his standard by repentance and learning from our mistakes. This is true, even when he has used our mistake to bring deliverance.
As the body of the book of Judges (3:7–16:31) draws to a close, it is evident that Israel’s apathy and apostasy continue to increase, the human agents of deliverance are increasingly selfish and ignorant, and God’s presence and blessings are increasingly withheld from his people. It is also difficult at this point to distinguish between the practices of Israel and their neighbors. The spiral of spirituality continues to twist downward, and the cyclical pattern of 2:11–19 is broken down. While the central core of the book ends here, the extended epilogue will provide an even darker denouement.