5-1 A Character Study of Samson
We know, or we ought to, how weak our moral judgment is, how prone we are to forget the degree to which God has justified us from our sins. This weakness is seen in the difficulty we have in analyzing the characters we read of in Scripture. For example, from reading the record of Lot in Genesis, it would seem that Lot was a materialistic, weak, faithless man who is shown to be the exact opposite to Abraham, who is held up as the example of real faith. Yet in the New Testament record, Peter points out that Lot was a righteous man. We are therefore left to conclude that the Genesis record is highlighting the weaker aspects of Lot's character, without commenting on the good points. We may have the same sort of surprise when we read in Hebrews 11 that Samson was a man of outstanding faith- yet the record we are reading at the moment in Judges seems framed to paint Samson as a womanizer, a man who lacked self-control and who only came to God in times of dire personal need.
But just imagine if only the negative incidents in our own lives, over a period of 20 (or 40?) years, were recorded. Anyone reading it would conclude that we were a complete hypocrite to claim to have any hope of salvation. In our self-examination, we sometimes see only this negative record; we fail to see that God has justified us, that in His record book, we are ranked among the faithful, as Samson was in Hebrews 11. Any character study of Samson needs to bear this in mind. Samson, over 40 years of service, courted a girl not in the faith and tried to marry her; once went to a prostitute in Gaza; and had an on-and-off relationship with a worthless woman in Sorek for a few months (?). And yet he seems to have lived the rest of his life full of faith and zeal- although I say this not in any way minimizing the mistakes he made. This is hardly evidence that Samson was the renegade sex-maniac that he is sometimes made out to be.
Samson's Aim
Samson lived at a time when Israel were hopelessly weak. His great desire was to do the work of the promised seed, who would save Israel from their enemies. He resented the Philistine domination and sought, single-handed, to overcome it in faith, not only for himself, but for his weaker brethren. As predestiny would have it, in recognition of his zeal for these things, he came from Zorah (13:2), 'the hornet'- a symbol of the Divine power that would drive the foreign tribes out of the land, as Samson dedicated himself to do (Dt. 7:20). And his father's name, Manoah, meant " rest" , or inheritance (cp. Josh. 1:13,15). Samson-ben-Manoah was therefore Samson, the son of the promised inheritance.
Jud. 17-21 contain various pictures of and insights into the apostacy of the tribe of Dan, providing the backdrop for a character study of Samson. These chapters seem chronologically out of place; they belong before the Samson story. 18:30 speaks of Jonathan the grandson of Moses, and 20:28 of Phinehas the grandson of Aaron (cp. Num. 25:11), which would place these events at the beginning of the period of the Judges, once Israel had first settled in the land. Dan's apostacy is suggested by the way in which he is omitted from the tribes of the new Israel in Rev. 7. Zorah, Samson's home town, was originally Judah's inheritance (Josh. 15:33-36), but they spurned it, and passed it to Dan (Josh. 19:41), who also weren't interested; for they migrated to the north and too over the land belonging to the less warlike Sidonians (Jud. 18:2,7-10). Their selfishness is reflected by the way they chide with him: " What is this that thou hast done unto us?" (15:11). " They had become reconciled to the dominion of sin since it did not appear to do much harm. They could still grow their crops etc." . It is even possible that his parents had elements of weakness in them; for his name doesn't include the 'Yah' prefix, and 'Samson' ('splendour of the sun') may be a reference to the nearby town of Beth Shemesh ('house of the sun-god'). It could be argued that because the father was responsible for his son's marriage partner (12:9; 14:2; 15:2; Gen. 24:3-9; Neh. 10:30), therefore Samson's father was equally guilty for Samson's 'marriage out'. Many of the commands against intermarriage were directed to parents, commanding them not to give their children in intermarriage. All the Judges were preceded by a period of Israel prostituting themselves to the surrounding nations (Jud. 2:16-19); and this was evidently true of the period in which Samson grew up. From this apostate tribe and background came Samson. The way his own people angrily rebuked him that " Knowest thou not that the Philistines are lords over us?" (15:11) was tacit recognition of the depth of their apostacy. They seemed to have no regret that they were fulfilling the many earlier prophecies that they would be dominated by their enemies if they were disobedient to Yahweh. The fact that Israel were dominated throughout Samson's life by the Philistines is proof enough that they were apostate at this time (13:1; cp. 15:20; 16:31).
Yet Lev. 26:3-8 had promised dramatic success against their enemies on the basis of obedience to the Law. The fact Samson had this power was therefore proof that he really was reckoned by God as zealously obedient to the Law; and yet he was like this in the midst of a sadly apostate Israel. This character study of Samson takes this view of his strength. This is in itself no mean achievement: to rise to a level of spirituality much higher than that achieved by the surrounding brotherhood. When Paul spoke of us shining as lights in a dark world, in " a crooked and perverse generation" (Phil. 2:15), he was using language which Moses had earlier used of how apostate Israel were the " crooked and perverse generation" (Dt. 32:5). The point of his allusion may have been that despite the darkness and apostacy of the surrounding brotherhood, we must all the same shine with the constancy of the stars.
His motivation for this came from God's word. Joshua's final exhortation to Israel contains a passage which reads as some kind of prophecy of Samson. It is proof enough that Samson is to be read as a symbol of Israel: " Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses...that ye come not among these nations, these that remain among you (true in Samson's time)...but cleave unto the Lord your God...no man hath been able to stand before you (this was Samson)...one man of you shall chase a thousand (cp. Jud. 15:16): for the Lord your God, he it is that fighteth for you (this was exactly true of Samson in Jud. 15:18)...take good heed unto yourselves...else if ye do in any wise go back, and cleave unto the remnant of these nations, even these that remain among you, and make marriages with them (as Samson did), and go in unto them, and they to you (cp. Jud. 15:1; 16:, where Samson went in to the Philistine women): know for a certainty that the Lord your God will no more drive out any of these nations from before you (cp. 16:20); but they shall be snares and traps unto you (Delilah!)...and thorns in your eyes, until ye perish" (Josh. 23:6-13). This passage would associate Samson's God-given strength and victory over the Philistines with his obedience to God's word. It was not that Samson was just an arbitrary tool in God's hand. We will see in our later notes that frequently the things Samson says and does are full of allusion to various passages in the Law, and also earlier incidents recorded in Judges which would have been known to him probably as the oral word of God. We will also see that Samson was possessed of a finely tuned conscience. The first instance of this is when we read how the Spirit of Yahweh troubled him (Heb.) from time to time in the camp of Dan, in the very places where his people had earlier failed to follow up the victories of Joshua-Jesus by their spiritual laziness (13:25).
There is further evidence, from later Scripture, that Samson's zeal was born from the word. A character study of Samson needs to consider what later Scripture implies about him. It seems that Jeremiah was one of several later characters who found inspiration in Samson, and alluded to him in their prayers to God, seeing the similarities between his spirit and theirs:
" O Yahweh [Samson only used the Yahweh Name at the end of his life], thou knowest: remember me [as Samson asked to be remembered for good, 16:28], and visit me, and revenge me of my persecutors [" that I may at once be avenged of the Philistines" , 16:28]...know that for thy sake I have suffered rebuke [the Philistines doubtless mocked Yahweh as well as Samson]. Thy words were found, and I did eat them [cp. Samson loving the word and eating the honey which he " found" in the lion]: and thy word was unto me the joy and rejoicing of mine heart...I sat not in the assembly of the mockers...I sat alone because of thy hand [Samson's separation from an apostate Israel]...why is my pain perpetual, and my wound incurable?" [the finality of his blindness] (Jer. 15:15-17). If these connections are valid, Samson's love of the word was a very big part of his life.
The Strength Of Samson
Samson's zeal to deliver Israel was confirmed by God, in that he was given gifts of Holy Spirit in order to enable him to deliver Israel. However, this doesn't mean that he himself was a man rippling with muscle. The Philistines wanted to find out the secret of his strength; it wasn't that he had such evidently bulging muscles that the answer was self-evident. He told Delilah that if his head were shaved, he would be like any other man (16:17). He was therefore just an ordinary man, made strong by the Father after the pattern of the Saviour he typified. The stress is on the way in which the Spirit came upon Samson (14:6,19; 15:14), as it did on other judges (3:10; 6:34; 11:29). " Not by might, nor by power, but by my spirit" (Zech. 4:6) may be referring to these incidents; demonstrating that when God's spirit acts on a man, it is not human muscle at all that operates. He is even listed amongst those who out of weakness were made strong (Heb. 11:34). A character study of Samson must remember this about him. This could suggest that he was even weaker than a normal man; or it could be a reference to the way in which out of his final spiritual weakness and degradation he was so wonderfully strengthened (16:28). It should be noted that his strength was not somehow magically associated with his hair; his strength went from him because Yahweh departed from him (16:19,20). He had to beg his own people not to try to kill him themselves (even whilst he had long hair), because he knew that the strength he had was only for certain specific purposes- i.e., to deliver God's people from the Philistines (15:12). When he was strolling in the Timnath vineyards, a lion came across him (15:5 AVmg.). It was only after it roared against him that the Spirit came upon him and enabled him to kill it. He had to take the first nervous steps towards that lion in faith, and then the Spirit came upon him and confirmed his actions. The fact he didn't tell his parents what he had done may not only indicate his humility, but also suggests he was not naturally a strong man. To say he had just killed a lion would seem ridiculous (14:6). The Spirit likewise came upon him to kill the Philistines in Lehi (15:14). It wasn't a permanent strength. This is in harmony with the way in which the Spirit was used in the NT. The Spirit came upon the apostles and they were filled up with is, as it were, and then drained of it once the work was done; and had to be filled with it again when the next eventuality arose. Indeed, the word baptizo strictly means 'to fill and thereby submerge'; hence the use of the term in classical Greek concerning the sinking of ships or the filling of a bottle. Therefore the idea of baptism with Holy Spirit could simply be describing a temporary filling of the Apostles with power in order to achieve certain specific aims. If this is indeed how Samson experienced his fillings with the Spirit, it throws new light on the way he allowed Delilah to apparently suck information out of him. She asked for the secret of his strength; he knew she would betray him; he told her; she betrayed him, which meant a group of Philistine warriors came and hid themselves in the house (full known to Samson); and he then rose up and killed them, using the gift of God's Spirit. He was so sure that God would use him in this way, that he thought he could do anything in order to entice Philistine warriors into his presence- even if it involved gratifying his own flesh. The way he threw away the jawbone after killing 1000 Philistines at Lehi may suggest that he felt that now he had done the job, the instrument was useless; and he begged the Lord to give him drink. He knew that now he was an ordinary man again (15:18). It must be emphasized, in line with this understanding of Samson's strength, that his strength was not tied up in his hair. He only ground in the prison a short time, until the great sacrifice was offered to Dagon in thanks for Samson's capture. In that time, his hair grew- but not very long, in such a short time (no more than months, 16:22,23). The growth of his hair is to be associated with his renewed determination to keep the Nazarite vow. He was reckoned by God as a lifelong Nazarite (15:7); the time when his hair was cut was therefore overlooked by God. His zealous repentance and desire to respond to the gracious way in which God still recognized him as a lifelong Nazarite, although he wasn't one, inspired him to a real faith and repentance. It was this, not the fact he had some hair again, which lead to God empowering him to destroy the palace of Dagon.
The Weakness Of Samson
It would be simplistic for a character study of Samson to see Samson as some kind of sex maniac-cum-believer. He was a man of faith who, amidst a weak and indifferent brotherhood, tried to rise up to the spirit of Messiah in delivering Israel from their spiritual enemies. In order to devote himself to this, it seems that he chose the single life. In common with others who trod that path of zeal (e.g. Timothy and possibly Hezekiah), he couldn't maintain it all the time. He stumbled, and his stumbling in this area resulted in him reasoning that the end (i.e. the work he was doing) justified the means, and that therefore he could do God's work in a way which in fact gratified his own flesh. He had to learn the spirit of the cross-carrying Christ; the lesson of the whole burnt offering: that the whole of a man's life must be affected by the cross- not just those parts which we are willing to surrender (1). We can't mix the service of God with the service of self. There is no third road. Because Samson failed to realize this (until the end), he was a man who in many ways never quite made it; he never quite lived up to the spiritual potential which he had. Although he was to be the beginning of serious deliverance of Israel from the Philistines (13:5), the whole story of Samson is prefaced by the fact that during the 40 years of Samson's' ministry (15:20 + 16:31), " the Lord delivered (Israel) into the hand of the Philistines" (13:1). It is emphasized in 14:4 that " at that time the Philistines had dominion over Israel" ; and the men of Judah chode with him: " Knowest thou not that the Philistines are rulers over us?" (15:11). The point is hammered home in 15:20: " He judged Israel in the days of the Philistines twenty years" . God's intention was that Samson was to deliver Israel from the Philistines; but somehow he never rose up to it. They remained under the Philistines, even during his ministry. He made a few sporadic attempts in red hot personal zeal, confirmed by God, to deliver Israel. But he never rose up to the potential level that God had prepared for him in prospect. And yet for all this, he was accepted in the final analysis as a man of faith. It may be possible to understand that the breaking of his Nazariteship was yet another way in which he never lived up to his God-given potential (2). He was " a Nazarite unto God from the womb to the day of his death" (13:7). Yet he broke the Nazarite vow by touching dead bodies and having his hair shaven (Num. 6:6). This may mean that he chose to break God's ideal intention for him, to take a lower and lower level of service to God until actually he had slipped away altogether. However, it may be that God counted his desire for the high standard of Nazariteship to him. He saw him as if this never happened, in the same way as He saw Abraham as if he had offered up Isaac, even though ultimately he didn't (Heb. 11:17; James 2:21). Intention, not the human strength of will to do the act, seems to be what God earnestly looks for.
As a final note on the aim and purpose of Samson’s life, reflect how the Angel declared that he would “begin to deliver Israel out of the hand of the Philistines” (Jud. 13:5). Yet he died with the Philistines firmly in control over Israel. This was potentially possible in the Angelic plan; but he didn’t live up to what had been made possible in prospect. Significantly, Samson’s mother omitted to repeat this part of the Angel’s conversation when she relayed the incident to her husband (Jud. 13:7)- perhaps because she didn’t believe that her child would be capable of this. And perhaps this was a factor in his failure to achieve what God had intended for him.
Notes
(1) See Taking Up The Cross.
(2) It may be fair comment on the character of Samson that he was a man who never quite made it, and therefore didn't achieve the potential deliverance which would have been possible. However, this must dovetail with the fact that Israel's deliverance at the hands of the judges was related to their crying to Yahweh in faith and repentance (Neh. 9:27,28). It seems that they did precious little of this during the time of Samson, from what we know of them from the record. Therefore Samson didn't deliver them as far as he potentially could have done. And yet in God's perfect planning, this worked together with the fact that Samson himself limited the deliverance he could achieve by his moral weakness.
