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<p>The burnt child dreads the fire; yet Samson, that has more than the strength of a man, in this comes short of the wisdom of a child; for, though he had been more than once brought into the highest degree of mischief and danger by the love of women and lusting after them, yet he would not take warning, but is here again taken in the same snare, and this third time pays for all. Solomon seems to refer especially to this story of Samson when, in his caution against uncleanness, he gives this account of a whorish woman (<a class="bibleref" title="Prov.7.26" href="/passage/?search=Prov.7.26">Prov. 7:26</a>), that <i>she hath cast down many wounded, yea, many strong men have been slain by her</i>; and (<a class="bibleref" title="Prov.6.26" href="/passage/?search=Prov.6.26">Prov. 6:26</a>) that <i>the adulteress will hunt for the precious life</i>. This bad woman, that brought Samson to ruin, is here named <i>Delilah</i>, an infamous name, and fitly used to express the person, or thing, that by flattery or falsehood brings mischief and destruction on those to whom kindness is pretended. See here,</p>
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<p class="tab-1">I. The affection Samson had for Delilah: he loved her, <a class="bibleref" title="Judg.16.4" href="/passage/?search=Judg.16.4">Jdg. 16:4</a>. Some think she was his wife, but then he would have had her home to his own house; others that he courted her to make her his wife; but there is too much reason to suspect that it was a sinful affection he had for her, and that he lived in uncleanness with her. Whether she was an Israelite or a Philistine is not certain. If an Israelite, which is scarcely probable, yet she had the heart of a Philistine.</p>
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<p class="tab-1">II. The interest which the lords of the Philistines made with her to betray Samson, <a class="bibleref" title="Judg.16.5" href="/passage/?search=Judg.16.5">Jdg. 16:5</a>. 1. That which they told her they designed was to humble him, or afflict him; they would promise not to do him any hurt, only they would disable him not to do them any. And so much conscience it should seem they made of this promise that even then, when he lay ever so much at their mercy, they would not kill him, no, not when the razor that cut his hair might sooner and more easily have cut his throat. 2. That which they desired, in order hereunto, was to know where his great strength lay, and by what means he might be bound. Perhaps they imagined he had some spell or charm which he carried about with him, by the force of which he did these great things, and doubted not but that, if they could get this from him, he would be manageable; and therefore, having had reason enough formerly to know which was his blind side, hoped to find out his riddle a second time by ploughing with his heifer. They engaged Delilah to get it out of him, telling her what a kindness it would be to them, and perhaps assuring her it should not be improved to any real mischief, either to him or her. 3. For this they bid high, promised to give her each of them 1100 pieces of silver, 5500 in all. So many shekels amounted to above 1000<i>l</i>. sterling; with this she was hired to betray one she pretended to love. See what horrid wickedness the love of money is the root of. Our blessed Saviour was thus betrayed by one whom he called <i>friend</i>, and with a kiss too, for filthy lucre. No marvel if those who are unchaste, as Delilah, be unjust; such as lose their honesty in one instance will in another.</p>
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<p class="tab-1">III. The arts by which he put her off from time to time, and kept his own counsel a great while. She asked him <i>where his great strength lay</i>, and whether it were possible for him to be bound and afflicted (<a class="bibleref" title="Judg.16.6" href="/passage/?search=Judg.16.6">Jdg. 16:6</a>), pretending that she only desired he would satisfy her curiosity in that one thing, and that she thought it was impossible he should be bound otherwise than by her charms.</p>
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<p class="tab-1">1. When she urged him very much, he told her, (1.) That he might be bound with <i>seven green withs</i>, <a class="bibleref" title="Judg.16.7" href="/passage/?search=Judg.16.7">Jdg. 16:7</a>. The experiment was tried (<a class="bibleref" title="Judg.16.8" href="/passage/?search=Judg.16.8">Jdg. 16:8</a>), but it would not do: he <i>broke the withs</i> as easily <i>as a thread of tow is broken when it toucheth the fire</i>, <a class="bibleref" title="Judg.16.9" href="/passage/?search=Judg.16.9">Jdg. 16:9</a>. (2.) When she still continued her importunity (<a class="bibleref" title="Judg.16.10" href="/passage/?search=Judg.16.10">Jdg. 16:10</a>) he told her that with two new ropes he might be so cramped and hampered that he might be as easily dealt with as any other man, <a class="bibleref" title="Judg.16.11" href="/passage/?search=Judg.16.11">Jdg. 16:11</a>. This experiment was tried too, but it failed: the <i>new ropes</i> broke from off his arm <i>like a thread</i>, <a class="bibleref" title="Judg.16.12" href="/passage/?search=Judg.16.12">Jdg. 16:12</a>. (3.) When she still pressed him to communicate the secret, and upbraided him with it as an unkindness that he had bantered her so long, he then told her that the weaving of the seven locks of his head would make a great alteration in him, <a class="bibleref" title="Judg.16.13" href="/passage/?search=Judg.16.13">Jdg. 16:13</a>. This came nearer the matter than any thing he had yet said, but it would not do: his strength appeared to be very much in his hair, when, upon the trial of this, purely by the strength of his hair, he carried away the <i>pin of the beam</i> and <i>the web</i>.</p>
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<p class="tab-1">2. In the making of all these experiments, it is hard to say whether there appears more of Samson’s weakness or Delilah’s wickedness. (1.) Could any thing be more wicked than her restless and unreasonable importunity with him to discover a secret which she knew would endanger his life if ever it were lodged any where but in his own breast? What could be more base and disingenuous, more false and treacherous, than to lay his head in her lap, as one whom she loved, and at the same time to design the betraying of him to those by whom he was mortally hated? (2.) Could any thing be more weak than for him to continue a parley with one who, he so plainly saw, was aiming to do him a mischief,—that he should lend an ear so long to such an impudent request, that she might know how to do him a mischief,—that when he perceived liers in wait for him in the chamber, and that they were ready to apprehend him if they had been able, he did not immediately quit the chamber, with a resolution never to come into it any more,—nay, that he should again lay his head in that lap out of which he had been so often roused with that alarm, <i>The Philistines are upon thee, Samson</i>? One can hardly imagine a man so perfectly besotted, and void of all consideration, as Samson now was; but whoredom is one of those things that <i>take away the heart</i>. It is hard to say what Samson meant in suffering her to try so often whether she could weaken and afflict him; some think he did not certainly know himself where his strength lay, but, it should seem, he did know, for, when he told her that which would disable him indeed, it is said, <i>He told her all his heart</i>. It seems, he designed to banter her, and to try if he could turn it off with a jest, and to baffle the <i>liers in wait</i>, and make fools of them; but it was very unwise in him that he did not quit the field as soon as ever he perceived that he was not able to keep the ground.</p>
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<p class="tab-1">IV. The disclosure he at last made of this great secret; and, if the disclosure proved fatal to him, he must thank himself, who had not power to keep his own counsel from one that manifestly sought his ruin. <i>Surely in vain is the net spread in the sight of any bird</i>, but in Samson’s sight is the net spread, and yet he is taken in it. If he had not been blind before the Philistines put out his eyes, he might have seen himself betrayed. Delilah signifies a <i>consumer</i>; she was so to him. Observe, 1. How she teazed him, telling him she would not believe he loved her, unless he would gratify her in this matter (<a class="bibleref" title="Judg.16.15" href="/passage/?search=Judg.16.15">Jdg. 16:15</a>): <i>How canst thou say, I love thee, when they heart is not with me</i>? That is, “when thou canst not trust me with the counsels of they heart?” Passionate lovers cannot bear to have their love called in question; they would do any thing rather than their sincerity should be suspected. Here therefore Delilah had this fond fool (excuse me that I call him so) at an advantage. This expostulation is indeed grounded upon a great truth, that those only have our love, not that have our good words or our good wishes, but that have our hearts. That is love without dissimulation; but it is falsehood and flattery in the highest degree to say we love those with whom our hearts are not. How can we say we love either our brother, whom we have seen, or God, whom we have not seen, if our hearts be not with him? She continued many days vexatious to him with her importunity, so that he had no pleasure of his life with her (<a class="bibleref" title="Judg.16.16" href="/passage/?search=Judg.16.16">Jdg. 16:16</a>); why then did he not leave her? It was because he was captivated to her by the power of love, falsely so called, but truly lust. This bewitched and perfectly intoxicated him, and by the force of it see, 2. How she conquered him (<a class="bibleref" title="Judg.16.17" href="/passage/?search=Judg.16.17">Jdg. 16:17</a>): He <i>told her all his heart</i>. God left him to himself to do this foolish thing, to punish him for indulging himself in the lusts of uncleanness. The angel that foretold his birth said nothing of his great strength, but only that he should be a Nazarite, and particularly that <i>no razor should come upon his head</i>, <a class="bibleref" title="Judg.13.5" href="/passage/?search=Judg.13.5">Jdg. 13:5</a>. His consecration to God was to be his strength, for he was to be <i>strengthened according to the glorious power of that Spirit which wrought in him mightily</i>, that his strength, by promise, not by nature, might be a type and figure of the spiritual strength of believers, <a class="bibleref" title="Col.1.11,Col.1.29" href="/passage/?search=Col.1.11,Col.1.29"><span class="bibleref" title="Col.1.11">Col. 1:11</span>, <span class="bibleref" title="Col.1.29">29</span></a>. Therefore the badge of his consecration was the pledge of his strength; if he lose the former, he knows he forfeits the latter. “If I be shaven, I shall no longer be a Nazarite, and then my strength will be lost.” The making of his bodily strength to depend so much on his hair, which could have no natural influence upon it either one way or other, teaches us to magnify divine institutions, and to expect God’s grace, and the continuance of it, only the use of those means of grace wherein he has appointed us to attend upon him, the word, sacraments, and prayer. In these earthen vessels is this treasure.</p>
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