1182.] SAMSON'S DEATH. 51 Three times Samson evaded her request to tell how his strength might be subdued, and three times had he full proof that she desired to betray him. But new ropes, green withs, and the weaver's web were unable to confine him. Nor are we to suppose that the instances of his strength here recorded were inconsiderable. The largest and most furious elephants, when just caught, are usually secured by a cordage or band of green withs. He still listened to her deceitful tongue, nay even to her reproachful importunities, and at last told her the whole secret-That he was a Nazarite from his birth, if his hair was cut off, he should be found weak as another man. Is not this a striking warning to the professor? When he departs from the decided and open avowal of his Master, he must no longer expect to stand; his glory is departed; he becomes an easy prey to the enemies of his soul. Delilah cut off Samson's hair while he slept. No longer was there any need for new ropes, green withs, or the interweaving of the web-the Lord was departed from him. The Philistines took him, and they bored out his eyes-still a common method of treating dangerous or distinguished prisoners in the east-and the mightiest of the earth, the judge of Israel, became a blind and fettered slave, grinding at the mill in a prison-house! During his confinement, Samson's experience was like that of the psalmist, "Before I was afflicted, I went astray; but now have I kept thy word.” I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me." The season of affliction is often thus blessed. Samson's repentance was sincere, the Lord had yet work for him to perform; his hair grew and his strength returned, but his sight was not restored. His eyes, the inlets to his lust, were effectually closed : the enemy did this in anger, the Lord overruled it in mercy. 66 The votaries of Satan had triumphed; they gave the glory to their idol, but God will not be mocked : the time was come when the enemies of Israel should 52 THE DESTRUCTION [B. C. be rebuked, and the vanity of their false gods openly shown. A festival was appointed in honour of Dagon, an idol, the upper part of which was a human form, the lower the tail of a fish. When the devotees were warmed by wine, and excited by revelry, Samson was called for, to make them sport, that they might deride him, and blaspheme his God. An interval of repose, however, being granted, he desired to be led to the pillars which supported the building; this was done, he prayed for strength; applying all his force to the two pillars, they gave way, the building fell, and three thousand of his cruel enemies were crushed by the fall. Observe here, how the mocking of God's people fills up the measure of iniquity; remark, also, that this was not an act of self-murder, it was avenging the cause of God and Israel, though at the expense of his own life. That the Philistines were much weakened by this blow is evident, for the relatives of Samson were suffered to carry his remains to the sepulchre of his father unmolested. As to the building, the fall of which was so soon effected, and proved so destructive, Shaw, a traveller in the east, from the examination of buildings in those countries, has stated what its construction probably was. At Algiers, he frequently saw multitudes assembled in such a structure, on occasions of public entertainment. Sir Christopher Wren, the celebrated architect, has described how such a building might be erected; but there is no occasion to go into particulars. Pliny mentions a very large theatre in Rome, built by Curio, a partizan of Cesar, the safety of which depended upon a hinge; had that given way, a great destruction must have followed. That much instruction is to be derived from the history of Samson has been already shown, also that various writers upon Scripture have considered there are typical resemblances to some of the events recorded of the great Deliverer of souls. Still we must ever bear in mind that several of the actions of Sam 1182.] OF THE PHILISTINES. 53 53 son, like some even of David, are recorded, not for imitation, but for instruction; they warn us that sin brings sufferings, even upon the most favoured characters. We may farther remark, that the history of Samson appears to have been the origin of several of the mythological fables of Grecian and Roman idolatry. His exploits, doubtless transmitted by the Phenicians, gave the idea of their Hercules; and at Rome, during an idolatrous festival in the spring, it was customary to let loose foxes with fire-brands fastened to their tails. A Roman poet, Ovid, mentions this, but declares himself ignorant of the origin of the custom. Had he been conversant with the Jewish Scriptures, he would not have been at a loss on the subject; perhaps, he might have thence derived far more important instruction, and then he would not have been the author of works which have been pestiferous sources of corruption in succeeding ages. The Hercules of the east, the Ramar of Indian mythology, still more closely resembles Samson in many points of his story, even as to the riddle at his marriage feast, and a miraculous fountain to quench his thirst. greater resemblance would be preserved, from the similarity between the customs of ancient Judea, and those of the east, many of which exist in India even to the present day. This Both his arms he laid Upon the pillars of the hall, and said, "Thus with the Philistines I resign my breath; Quarles. OF ELI-HANNAH-BIRTH AND EARLY HISTORY OF SA- ELI was a contemporary of Samson; his administra- 1164.] ELKANAH. 55 stance relative to Eli is connected with a family sketch, with which the book of Samuel begins. Elkanah, a Levite of Ramah, in Ephraim, had two wives; perhaps he had taken the second in consequence of having no children by the first: this was then allowed, although it was contrary to the original institution of marriage, and, as always will be the result of every breach of that sacred bond, it brought trouble and dissension into the family. From the history of this family, we find that considerable attention was paid to the Divine institutions, though not to the prescribed extent. The worship at the tabernacle in Shiloh was regularly attended by the high-priest Eli; a part, at least, of the Israelites, like Elkanah, repaired to that place at the festivals. It appears to have been his practice to attend once in the year, and to take his family with him. On these occasions he offered sacrifices, a part of which, as directed by the law, were returned to the offerer, for himself and his family to feast upon at the holy place. Flesh meat at that period was not the common food of the Israelites; in the present day, it is but little used in the east, compared with European nations. Elkanah gave Hannah a double portion, but the contrast of her condition with that of Peninnah, surrounded by a numerous offspring, was trying; it was rendered more so by the provocations from the happier mother, whose displeasure probably was increased by the preference shown by Elkanah to another, a preference to be blamed, the more so as it was connected with the ordinances of public worship. It is indeed sad to see any one indulging unkind or uncharitable tempers when engaged in Divine ordinances, but it is very wrong to give way to our feelings, and allow them to be exasperated on such occasions. Hannah took a right course; she retired for private prayer, and laid her case before the Lord, engaging that if a son was granted to her, he should be devoted to the Divine service as a Nazarite. The case of |