1 Samuel 2:1-10

Then Hannah prayed and said: “My heart rejoices in the LORD; in the LORD my horn is lifted high. My mouth boasts over my enemies, for I delight in your deliverance. “There is no one holy like the LORD; there is no one besides you; there is no Rock like our God. “Do not keep talking so proudly or let your mouth speak such arrogance, for the LORD is a God who knows, and by him deeds are weighed. “The bows of the warriors are broken, but those who stumbled are armed with strength. Those who were full hire themselves out for food, but those who were hungry hunger no more. She who was barren has borne seven children, but she who has had many sons pines away. “The LORD brings death and makes alive; he brings down to the grave and raises up. The LORD sends poverty and wealth; he humbles and he exalts. He raises the poor from the dust and lifts the needy from the ash heap; he seats them with princes and has them inherit a throne of honor. “For the foundations of the earth are the LORD’s; upon them he has set the world. He will guard the feet of his saints, but the wicked will be silenced in darkness. “It is not by strength that one prevails; those who oppose the LORD will be shattered. He will thunder against them from heaven; the LORD will judge the ends of the earth. “He will give strength to his king and exalt the horn of his anointed.”

The return which mankind in general make to God for his mercies, is to idolize the gift, and forget the Giver. Directly opposite to this is the conduct of those who are truly pious; they value the gift only in proportion to its real worth, and rise in heavenly contemplations to the Donor himself; thus making the creature an occasion of exalting and magnifying the Creator.

We observe this particularly in the history of Hannah, whose devout acknowledgments we have just recited. She had been greatly afflicted on account of her not bearing any child to her husband Elkanah, while Peninnah, who was his other wife, had borne several. Her grief was daily augmented by the unkind behavior of Peninnah; nor could all the kindness and love that she experienced from her husband, remove it. She carried her requests therefore to the Lord, who alone was able to relieve them. Unto him she vowed, that if he would grant her a son, she would dedicate him to the service of the sanctuary, and that he should be a Nazarite from the womb.

Having obtained her request from God, she now came to perform her vow; as soon as the child could with any propriety be separated from her. It is thought at three or four years old, she took him with her to the tabernacle at Shiloh, and there, for the whole remainder of his days, “lent him to the Lord.” At the time of surrendering him up, she burst forth in this song of praise and thanksgiving, in which she takes occasion from the mercy given to her, to adore the goodness of God as manifested towards the whole creation. She mentions,

I. The perfections of God’s nature.

Unless we are fully aware of the desire which the Jewish women felt to have the Messiah spring from them, we shall not be able to account for the extreme grief occasioned by barrenness, or for the exultation arising from the birth of a child. But to all the common grounds of joy which Hannah had in the birth of Samuel, that of her deliverance from the taunts and insults of her rival was a great addition; and to that she had especial respect in the opening of this song. But, after this slight mention of her own particular case, she proceeds to celebrate,

1. The power and holiness of God.

God does not always interpose in this world to display his hatred of sin, or to vindicate the oppressed; because there is a day coming, when he will rectify all the present inequalities of his moral government. But he does not leave himself altogether without witness, that he is a righteous Governor, and a powerful Avenger. His effectual interposition on this occasion was, in Hannah’s eyes, a decisive proof, yes and a glorious exhibition too, of his holiness and power; and gave her an assurance, that as these perfections were essential to his nature, and unbounded in their extent, so they should ever be called forth into activity in behalf of all who would trust in him.

2. His wisdom and equity.

Great was her consolation, that while she was judged uncharitably by her fellow-creatures, she had One to whom she could commit her cause; One who was privy to every thought of her heart, and would put a just construction upon the whole of her conduct. In the contemplation of this truth, she exulted over those who had so proudly and so arrogantly condemned her.

Truly this is one of the richest sources of consolation that any person can have, when suffering under misrepresentations or calumnies of whatever kind; yes, it is quite sufficient to tranquillize the mind, and to raise it above all those feelings which oppression is calculated to produce, 1 Corinthians 4:3-5.

II. The dispensations of God’s providence.

Here the pious Hannah extends her views from herself to the world at large; and declares, that the change thus produced in her state, is illustrative of what is done by God throughout the whole creation.

In the outcome of wars;

in the enjoyment of plenty;

in the increase of families;

in the continuance of life;

in the possession of wealth;

and in advancement to honor

—who does not see that the greatest changes take place, even when least expected! verses 4-8. Who therefore must not be convinced of the folly of indulging either presumptuous confidence, on the one hand, or desponding fears on the other hand? None can say, “I am so strong, I shall never be moved.” Nor ought anyone to say, “There is no hope.” The afflicted should “weep, as though they wept not.” The prosperous “rejoice, as though they rejoiced not”—each being aware that their condition may soon be altered, and shall be altered, if God sees it on the whole conducive to their good.

III. The purposes of God’s grace.

From a view of temporal concerns, she rises to those which are spiritual and eternal; indeed here her words are evidently prophetic, and relate,

1. To the godly.

She had found to her joy, what care God takes of his people; and she confidently declared that that care would be extended to all his saints, even to the end of time. Their adversaries might lay snares for their feet; but he would “keep their feet;” he would “keep them from falling, and present them faultless before the presence of his glory with exceeding joy! Jude verse 24.”

On the other hand, his adversaries would assuredly be confounded by him; however they might vindicate themselves now, they should soon “be silent in darkness;” and though now they might defy him, as it were, to his face, he would thunder upon them out of Heaven, and utterly, yes eternally, destroy them!

2. To the Church’s King, the Messiah himself.

As yet there had been no king in Israel; nor was there for fifty years afterwards; and therefore it is reasonable to think that she spoke of Him, whose throne was in due time to be erected in the hearts of men, even the Lord Jesus Christ. This further appears from her characterizing him by the very name Messiah, a name never before assigned to the king of Israel, but henceforth intended to designate him before all others. The Messiah, the Anointed, and the Christ, are all terms of precisely the same import. That she spoke of Him—yet further appears by the marked resemblance between this song, and that which the blessed Virgin poured forth at the prospect of the Savior’s birth, Luke 1:46-55. His triumph then she firmly predicts; and declares that his kingdom shall be extended even to “the ends of the earth.” Many efforts will be made to prevent its establishment in the world; but none shall prevail, “his horn shall be exalted,” and all his enemies shall perish!

It may be asked, What had this to do with the particular occasion of Hannah’s thanksgiving? I answer, It is this very thing which constitutes in a very great degree, the beauty of this song, and that marks the effects of ardent piety upon the soul. A single mercy, like a stream, leads the soul up to the Fountain-head; and it is then only improved aright, when we take occasion from it to contemplate the fullness that is treasured up there, and that is diffusing all possible blessings, temporal and spiritual, throughout the world; and, inasmuch as the universal reign of Christ is that which will bring most glory to God and most good to men, it ought ever to be uppermost in our minds; and every mercy we enjoy should lead us ultimately to the contemplation of it.

We may learn then from hence:

1. The benefit of prayer.

See how successful she was, though she uttered no words, but only importuned God in her heart, 1 Samuel 1:10; 1 Samuel 1:12-13. And what will God refuse to those who seek him in sincerity and truth? The Savior’s promise to us all is this, “Whatever you shall ask in my name, I will do it!” “You shall ask what you will, and it shall be done unto you!”

Let all the sons and daughters of affliction bear this in mind. Here is a sure remedy for all their griefs, and an infallible supply for all their needs, “I waited patiently for the LORD; he turned to me and heard my cry. He lifted me out of the slimy pit, out of the mud and mire; he set my feet on a rock and gave me a firm place to stand. He put a new song in my mouth, a hymn of praise to our God. Many will see and fear and put their trust in the LORD! Psalm 40:1-3.”

2. The blessedness of true piety.

Exceeding heavy were Hannah’s trials, 1 Samuel 1:6-7; and they were not a little aggravated by the uncharitable surmises of Eli himself, 1 Samuel 1:13-16. But into what holy joy were they turned at last! Thus, when true piety occupies the soul, the most afflictive dispensations will even be overruled for good. Our night of sorrow may appear long; but the morning of joy shall soon arise. Our seed-time of tears, shall be followed with a blessed harvest. Only let us delight in heavenly contemplations, and every perfection of God’s nature, every dispensation of his providence, and every purpose of his grace, shall swell, as it were, our tide of joy, until it becomes “unspeakable and full of glory!”

Charles Simeon (1759-1836)

Ruth 2:11-12

Boaz replied, “I’ve been told all about what you have done for your mother-in-law since the death of your husband–how you left your father and mother and your homeland and came to live with a people you did not know before. May the LORD repay you for what you have done. May you be richly rewarded by the LORD, the God of Israel, under whose wings you have come to take refuge.”

The book of Ruth contains only the domestic occurrences of one poor family; and it may well excite our wonder that such trifling incidents should occupy the pen of Scripture inspiration, when the affairs of kingdoms and nations are overlooked. But there is nothing trifling that relates to morals; and still less, that relates to the Messiah. Were there nothing contained here but an exhibition of filial piety, it would not be recorded in vain; because a very principal intent of the inspired volume is, to rectify, in every relation of life, the dispositions and habits of mankind. But an attentive reader of this history will discover in it a fund of rich instruction. To assist you in this search, we shall set before you:

I. The general circumstances of the history.

Not having time to notice everything, we shall confine ourselves to those parts which deserve our more especial attention.

The famine that was in the land of Canaan “in the days of one of the Judges,”

the consequent departure of Elimelech with his wife and children into the land of Moab,

the marriage of his two sons with Moabitish women,

the death of Elimelech and of both his sons,

the return of his wife Naomi to her native land, when she heard that God had restored plenty to it

—these and other circumstances we pass over in silence, in order that we may enter more fully into the things which relate to Ruth.

Ruth was the wife of Mahlon, Naomi’s son; and to her this history principally relates. Two things in particular are stated concerning her, and they are distinctly specified in the words of our text; namely,

1. Her piety.

This was so conspicuous, that it was a matter of notoriety, and a theme of high commendation, at Bethlehem, almost as soon as she arrived there. On Naomi’s adopting the resolution to return to her own country, Ruth, though a Moabitess, determined to accompany her. And though Naomi stated faithfully to her the many inconveniences that would attend it, she would Allow nothing to divert her from her purpose. She had been instructed by Naomi in the knowledge of the only true God, and had seen in her the beauty and excellence of practical religion; and she determined to participate Naomi’s lot, whatever it might be, and to give herself up a living sacrifice to Naomi’s God.

True it was, that in order to this she must relinquish all her own relations, and abandon all hopes of ever receiving benefits from them; but she had counted the cost, and deliberately preferred an adherence to Naomi and Naomi’s God, before her country, her kindred, and all that the world could give her. The terms in which she expressed her resolution strongly marked the firmness of her purpose, “But Ruth replied, “Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die I will die, and there I will be buried. May the LORD deal with me, be it ever so severely, if anything but death separates you and me!” Ruth 1:16-17.”

Here is a pattern of true piety, and particularly as contrasted with Orpah, the widow of Naomi’s other son. Orpah, as well as Ruth, was much attached to her mother-in-law Naomi; but she had not a supreme regard for the God of Israel; and therefore, when she saw what she must forego in order to accompany Naomi, she drew back, and returned to her own people and their gods. When the final decision was to be made, we are told, “They all lift up their voice and wept again; and Orpah kissed her mother-in-law; but Ruth clung unto her, Ruth 1:14.”

Could Orpah have adhered to Naomi without making any sacrifices, she would have done it; but if she must give up all her prospects in life in such a cause, she will not pay the price. She parts indeed with much regret; but still she parts; like the Rich Youth that turned his back on Christ, because he could not bring his mind to the terms which were required of him, Matthew 19:21-22.

O that we may learn justly to appreciate the characters of Ruth and Orpah; and instead of drawing back, like Orpah, through the love of this world, may we follow rather the steps of pious Ruth, and “cleave unto the Lord with full purpose of heart.” This is what our God requires of all; nor will our Savior on any other terms acknowledge us as his disciples, Luke 14:26-27; Luke 14:33.

2. Her reward.

Though she knew not at all in what way God would requite her—yet she went forward, committing all her concerns to him, and “putting her trust under the shadow of his wings.” Nor was she long before she experienced the tender mercies of her God. On her arrival at Bethlehem, she went into a field to glean some barley for the subsistence of herself, and of Naomi, whose infirmities rendered her unfit for so laborious an employment. Immediately, beyond all expectation, she was treated with great kindness by the reapers; and speedily afterwards by Boaz also, the owner of the field; who gave his servants a strict charge concerning her, and not only recommended her to glean in company with his maidens until the end of harvest, but authorized her to take a portion of their food, and bade the reapers to drop handfuls of corn for her, that she might reap the richer fruits of her industry.

On her expressing her astonishment at all this unexpected kindness, she was informed by Boaz that it was a reward for the piety she had exercised towards her afflicted mother-in-law, and towards the Lord God of Israel. Laden with an extraordinary quantity of corn, she went home at the evening to Naomi; who, finding on inquiry that this benefactor was Boaz, a near relation of her own—encouraged Ruth to follow the advice he had given her, and to glean in no other fields but his. Moreover, when Naomi found that this kindness of Boaz continued to the end of harvest, she began to think that God might incline the heart of Boaz to execute the office which belonged to the person who was nearest of kin to one who had died childless, namely, to marry the widow, and “raise up the name of the dead upon his inheritance.”

In the hope of this, she advised Ruth to adopt a measure, which certainly to us appears exceeding strange, and which cannot be satisfactorily accounted for, except we suppose Naomi to have been actuated by a divine impulse, or at least by a firm reliance on God, whose glory, in this matter, she principally consulted. The expedient, dangerous as it was, succeeded; and Boaz agreed, that if another person who was nearer of kin to Ruth than himself should decline the office, he would instantly take it upon himself. The very next morning Boaz made the proposal publicly to the man who had a prior right; and then, on his declining to fulfill his duty, openly avowed his determination to fulfill it himself; and called the elders of the city to attest his redemption of her inheritance, and his espousal of her for his lawful wife. Thus wonderfully did God reward her for all her piety.

Still further, now it pleased God to confer on her that which was the great desire of her soul, and to make her a mother in Israel. Yes, so greatly did God honor her, that David, the greatest of all the kings of Israel, sprang from her, as the grandson of her child; and the Lord Jesus Christ himself, the Savior of the world, was lineally descended from her.

How richly was now that prayer of Boaz answered to her, “May the Lord recompense your work, and a full reward be given to you of the Lord God of Israel!”

Such being the principal circumstances of the history, we proceed to notice:

II. The light which it reflects on subjects of the greatest consequence.

And here a flood of light breaks in upon us. Truly the history is replete with instruction; independent of the moral duties which it inculcates, such as those of parental care and filial love, or the religious duties, such as affiance in God and devotion to his service, it reflects a light on:

1. The ways of Providence.

Little do people think, when brought into great affliction, what good may be derived from it, or what are the ultimate designs of God in it. When Naomi first came back to Bethlehem, and was recognized by her old acquaintance, she said to them, “Call me not Naomi, but Mara,” that is, not Pleasant, but Bitter, Ruth 1:20; but within a few weeks she was congratulated as the happiest of women, Ruth 4:14-15; so completely was that Scripture verified in her, “He raises up the poor out of the dust, and lifts the needy out of the dunghill; that he may set him with princes, even with the princes of his people. He makes the barren woman to keep house, to be a joyful mother of children, Psalm 113:7-9.” The ways by which her exaltation was effected, appeared merely fortuitous; but they were all ordered by the Lord, who foresaw the end from the beginning. It is said in the history, that “So she went out and began to glean in the fields behind the harvesters. She happened to find herself working in a field belonging to Boaz, who was from the clan of Elimelech, Ruth 2:3.” Thus, as far as it was her act, it was casual and undesigned; but as a link in God’s chain, it was entirely ordered of the Lord!

The same must be observed in reference to every other part of the history; the minutest event in it, as in that of Joseph, was under the immediate control of God, who made use of the most contingent means to accomplish his own eternal purpose!

Let not any then, however reduced, conclude that their case is desperate, or that God has brought them into such a state for evil; for, as the bondage and imprisonment of Joseph were steps to his highest exaltation, so may our heaviest afflictions be the appointed means of bringing us to the most exalted good. “God’s ways are in the great deep, and his footsteps are not known;” and he frequently “makes the depths of the sea a way for his ransomed to pass over, Isaiah 51:10.”

2. The wonders of Redemption.

Two things were enjoined by the law of Moses for the express purpose of shadowing forth the redemption of the world:

The one was, that the nearest of kin should have a right to redeem an inheritance which his relation had mortgaged, Leviticus 25:25.

And the other was, that the brother of a person who died childless should marry his widow, in order to raise up seed to the departed person, and to prevent his name from perishing in Israel, Deuteronomy 25:5-10.

These prefigured the Lord Jesus Christ as our kinsman, “bone of our bone, and flesh of our flesh,” redeeming us by his own precious blood; and uniting himself to us, that we may bring forth fruit unto God! Romans 7:4.

Now both of these things were done in the history before us; Boaz, as the kinsman of Ruth, purchased her to be his wife; and also redeemed her inheritance, that she, together with himself, might have the enjoyment of it. When he called the elders to be witnesses of the transaction, these were his own words, “You are witnesses this day that I have bought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s, from the hand of Naomi. Moreover, Ruth the Moabitess, the widow of Mahlon, I have acquired as my wife, to perpetuate the name of the dead through his inheritance, that the name of the dead may not be cut off from among his brethren and from his position at the gate. You are witnesses this day.” Ruth 4:9-10.” Both the one and the other he obtained by purchase, being entitled so to do by the special ties of blood kinship.

Just so, we are expressly told that the Lord Jesus Christ assumed our nature for that very purpose, that, “being made of a woman, and under the law, he might redeem those who were under the law, Galatians 4:4-5.” The words of the Apostle are, “Forasmuch as the children are partakers of flesh and blood, he himself likewise took part of the same; that through death he might destroy him who had the power of death, that is, the devil; and deliver those who through fear of death were all their lifetime subject to bondage, Hebrews 2:14-15.”

How interesting then does this portion of the inspired records become, when we behold what a mystery is contained in it!

3. The call of the Gentiles into the Church of Christ.

In common cases it was unlawful for an Israelite to marry one of the daughters of Moab; but Ruth had become a proselyte to the Jewish religion, and was therefore entitled to fill the privileges of a child of Abraham. Still as a Moabitess, taken into that line from whence the Messiah was to spring, and actually made an instrument of continuing the succession whereby he was brought into the world, she was a witness for God to the Gentile world that he had not utterly forsaken them; but that they in due time would be incorporated with his chosen people, and become partakers of his salvation.

Previous to this period, she was barren; but now she bore a son, through whom thousands and myriads were born to God; and in being the lineal ancestor of Christ, she was instrumental to the happiness of all that shall be saved by him, even of us Gentiles, as well as of those that were of Jewish descent. To her therefore we may eminently apply those words of the prophet, “Sing, O barren, you who did not bear! Break forth into singing, and cry aloud, you who did not travail with child! for more are the children of the desolate, than the children of the married wife, says the Lord, Isaiah 54:1.”

Let none then apprehend that they are so far off, but that they may yet be brought near by the blood of Jesus, and “sit down with Abraham, Isaac, and Jacob, in the kingdom of God!”

4. The procedure of God in the day of judgment.

Rewards do not always accompany virtue in this world, because God has appointed a day wherein he will judge the world in righteousness, and reward every one according to his works. But there are some instances wherein God appears for his people in this present world, in order that he may give a specimen, as it were, of what he will do hereafter; and such an instance is exhibited in the history before us. Ruth’s love to Naomi, and her confidence in the God of Israel, were richly recompensed. And who shall ever fail of recompense, who devotes himself sincerely to the God of Israel, and surrenders for him all his worldly prospects and comforts?

We must indeed bear in mind the difference between the conduct of Orpah and of Ruth. It is not by a profession of love, but by the actual manifestation of it, that we must approve ourselves to God. We must not be contended with merely greeting his people, but must adhere to them, deliberately braving all difficulties and trials, and determinately adhering to his sacred cause. Let us only act in this manner; and the whole universe, like the Bethlehemites on that occasion, shall soon witness our reward, Matthew 19:29 with Psalm 45:10.

Charles Simeon (1759-1836)

Ruth 2:4

Just then Boaz arrived from Bethlehem and greeted the harvesters, “The LORD be with you!”

“The LORD bless you!” they called back.

Every season suggests to us some appropriate considerations; and even the most common incidents of life are capable of affording us very important instruction. Certainly, at first sight, a man’s fellowship with his harvesters would not promise much for spiritual edification; but the address of Boaz to his people, and their reply to him, were altogether so different from what is usual in our day, that we shall find our time profitably employed in the investigation of them.

I. Their mutual address is the first thing to be considered.

It may be understood in a two-fold view:

1. As a friendly greeting.

It seems probable that, if not at that time—yet in after ages, this kind of address was common in the time of harvest, Psalm 129:7-8. But, as used on this occasion, it deserves peculiar notice; both as expressing great kindness on Boaz’s part, and as evincing much respect and gratitude on theirs. Boaz, it must be remembered, was “a mighty man of wealth, verse 1;” and therefore any notice from him might be deemed an act of respect, and more especially this, which conveyed to their minds such a sense of paternal love.

Their reply argued a befitting feeling of filial respect. Into how many fields might we go, before we heard such greetings as these! How much more frequently might we hear complaints respecting the work, on the one part; and murmuring concerning the wages, on the other part! Notwithstanding the superior advantages we enjoy, and the higher attainments which, in consequence, we might be expected to make in everything that was amiable and praiseworthy, how uncommon an occurrence should we deem it, if we happened to witness such greetings in the present day! The true picture of modern life may be drawn in those words of Solomon, “The poor uses entreaties; but the rich answers roughly, Proverbs 18:23.”

2. As a devout blessing.

From the piety evinced by Boaz, we may well suppose that these benevolent expressions, on both sides, were not a mere customary form; but a real desire in the bosoms of them all, for their mutual welfare in reference to the eternal world. How lovely was the address, how suitable was the answer, in this view! It is remarkable that the Apostle Paul begins and ends almost every epistle with prayers and blessings, expressive of his love for the souls of men. And such ought our correspondence to be, even when the main subject of our letters refers to temporal concerns. Such, too, should be our daily fellowship with friends and workers, in the house, or in the field. Who does not admire this interaction between people so distant in rank—yet so allied in spirit? Let us, then, cultivate the spirit here manifested; for, truly, if it universally prevailed, we should enjoy almost a Heaven upon earth!

II. The next point for us to consider, is the instruction we should gather from it.

We may learn from it:

1. That the blessing of God is our chief good.

This, under any view of their expressions, is evidently implied. The wealth of Boaz, if he had possessed ten thousand different estates, would have been of no real value without the blessing of God; and with that, the men who labored in harvesting his fields were truly rich. It is the light of God’s countenance which is the only solid good, Psalm 4:6. “In his presence is life; and his loving-kindness is better than life itself, Psalm 30:5; Psalm 63:3.”

2. That religion appears in its true colors when it regulates our conduct in domestic and social life.

It is in vain for a man to pretend to religion, if in his daily converse with the world he does not manifest its power to transform the soul. What is the knowledge even of an angel, without love? What is the faith that could remove mountains? What the zeal that could give all our goods to feed the poor, or even our bodies to be burnt for Jesus’ sake? We speak advisedly when we say that in the full possession of all these excellencies, we would be no better than “sounding brass and tinkling cymbals,” if we were not under the habitual influence of genuine love, 1 Corinthians 13:1-3.

Know brethren, that your religion must be seen, not in the church or in the prayer closet only, but in the shop, the family, the field. It must mortify pride, and every other evil passion; and must bring forth into exercise, “all the mind that was in Christ Jesus, Philippians 2:4-5.” Test yourselves by this standard; see what you are, as husbands or wives, parents or children, masters or servants. See whether you possess the courtesy of Boaz, or the respectful love of his harvesters. It is in this way that you are to shine as lights in a dark world. It is in this way that you are to put to shame the specious pretenses of politeness, and the feigned humility of those who strive for earthly honor. Your courtesy must be the genuine offspring of Christian benevolence; and your whole deportment, a visible exhibition of your Savior’s image!

And now, not as a master to his servants, but as a father to his children, I say, “The Lord be with you!” And may there be in all of you a responsive voice, imploring the blessing of Almighty God on him, who truly, though unworthily, seeks your welfare.

“May he Lord Jesus Christ be with you all. Amen.”

Charles Simeon (1759-1836)

Ruth 1:19

“So the two women went on until they came to Bethlehem. When they arrived in Bethlehem, the whole town was stirred because of them, and the women exclaimed, “Can this be Naomi?”

To seek the applause of man is wrong; but to merit it, is most desirable. A man of worthless character creates no respect in the minds of others; so that, if adversity befalls him, he finds but little sympathy in the bosoms of those around him. Whereas a godly man under misfortune, excites a general commiseration; and every one takes a lively interest in his affairs.

This is beautifully exemplified in the history before us. Naomi was certainly a woman of piety, and much esteemed. In a season of dearth she had left her country with her husband and sons; and, after ten years’ absence, she returned in a bereaved and destitute condition, having lost her husband and her two sons, and having no attendant but a daughter-in-law, as poor and destitute as herself. Yet, behold, she no sooner reaches the place of her former abode, than the whole city is moved with her misfortunes, every one feeling for her as for a sister, and with tender concern exclaiming, “Can this be Naomi?”

The circumstance here recorded will lead me to show you:

I. What changes take place in life.

This is altogether a changing scene; every day bringing with it something new to elevate or depress our minds. Some changes are of a favorable nature, such as the growth of our children in wisdom and stature; the advancement of our friends in piety and honor; and above all, the conversion of the mirthful and dissipated to the knowledge of our God and Savior, Jesus Christ. These things sometimes occur so suddenly and beyond our expectation, that we scarcely know how to believe them; and we are ready to ask, with pleasing surprise: Can this be Naomi, whom I remember not long ago under such different circumstances?

But it is rather of afflictive changes that our text leads us to speak; and we shall notice them,

1. In relation to temporal matters.

What effects are wrought by disease or accident in the space of only a few days, we all are well aware. The person who but as yesterday was flourishing in health, vigor, beauty—has become enfeebled, emaciated, yes, a mass of deformity, so that you exclaim, with almost incredulous surprise, Can this be Naomi?

Nor are changes less quickly made in the outward circumstances of men, one day living in affluence and all the splendor of wealth; the next, reduced to poverty and shame. The age in which we live has been fruitful in such examples, princes and nobles having taken refuge, and found subsistence from the hands of charity, in our happy isle During the French Revolution; and since that period, multitudes of our most opulent merchants having fallen from the highest pinnacle of grandeur to insignificance and poverty. Nor is it uncommon to behold a man, who by his talents has commanded universal admiration, brought, through illness or through old age, to a state of more than infantile mentation; so that he can be no longer recognized but as a wreck and ruin of the former man.

The circumstances of Naomi lead me to mention yet another change, namely, that of family bereavements. We have seen people in the full enjoyment of domestic happiness, with children, numerous, healthy, playful, the joy and delight of their parents—by successive strokes brought to a state of widowhood and desolation. Behold the disconsolate widow, “weeping for her children, and refusing to be comforted, because they are not;” and because the husband, who was her stay and her support, is either languishing on a bed of sickness, or wrested from her by resistless death! In a word, see Job encircled with his family, and in the fullest possession of all that the world could give him. Ah! how fallen! how destitute! What a complete picture of human misery, and of the vanity of all sublunary good!

2. In relation to spiritual concerns.

The most distressing sight is that of one who once was hopeful as to the concerns of his soul, but has “left off to behave himself wisely,” and launched forth into all manner of dissipation. Or, if a more pitiable object can present itself to our view, it is that of one, who, after attaining an eminence in the Christian life, has fallen into a state of willful and habitual sin, and brought public disgrace upon his holy profession.

David will here naturally occur to our minds. Look at him, “Can this be David?” the man so abhorrent of evil, that he would not allow a person who should utter a falsehood to dwell in his sight? Ah! how fallen! how unlike this murderer is to “the sweet singer of Israel,” “the man after God’s own heart!”

And Solomon, too. Can this be Solomon? that perfection of wisdom, whom all proclaimed as the wisest of the human race, now so infatuated, as to seek his happiness in a number of wives and concubines; and so impious, as both to gratify them, and to unite with them, in the most abominable idolatries! 1 Kings 11:1-10? Can this be Solomon? Who can believe it?

But must we go back to those distant ages for instances of human frailty and depravity? Would to God that they were of such rare occurrence, that none had ever arisen in our own remembrance. But wherever the Gospel is preached, instances will be found of people who “ran well for a season only,” and who, though they “began in the Spirit, have ended in the flesh!” Look at any such people now, and see how unlike they are to their former selves! “How has the gold become dim, and the most fine gold changed?”

But, that we may duly improve these occurrences, let us consider:

II. What feelings the contemplation of them should inspire.

We should not be uninterested spectators of such events:

1. They should excite sympathy in us.

In no case should we exult over fallen greatness. We read indeed, of the triumphant utterance of joy at the fall of the Babylonish monarch, agreeably to the predictions respecting him, Isaiah 14:4-11. And similar exultation was felt at the destruction of Jerusalem; as it is said, “All that pass by clap their hands at you; they hiss and wag their head at the daughter of Jerusalem, saying, Is this the city that men call the perfection of beauty, the joy of the whole earth? Lamentations 2:15.” But though these gloryings were permitted by God for the punishment of his enemies, they are not recorded for our imitation. We, like our blessed Lord, should weep over the desolations even of our bitterest enemies, Luke 19:41-42. We should “bear one another’s burdens, and so fulfill the law of Christ, Galatians 6:2.” The sight of misery, wherever it is found, should call forth our tenderest sympathy, and cause us to “weep with those who weep, Romans 12:15.”

This is particularly suggested by the conduct of the people at Bethlehem, “The whole city was moved” at the sight of this poor widow, whom they had not seen for the space of ten years; and one sentiment of compassion filled all ranks of people, saying, “Can this be Naomi?” So let it be with us, whether we be able to relieve the sufferer, or not. The very feeling of compassion will be pleasing to our God; and will assimilate us to that blessed Savior, who pitied us in our low estate, and “who, though he was rich—yet for our sakes became poor, that we, through his poverty, might be rich! 2 Corinthians 8:9.”

2. They should excite contentment in us.

In such a changeable world as this, what is there for us to covet?

Shall we desire riches? How soon do “they make themselves wings, and fly away! Proverbs 23:5.”

Shall we desire honor? How soon may our Hosannahs be turned into, “Crucify him! Crucify him!”

As for pleasure, of whatever land, so vain is it all, that “even in laughter the heart is sorrowful, and the end of that mirth is grief, Proverbs 14:13.”

Indeed, the whole world, even if we could possess it all, is but “vanity and vexation of spirit.”

“What I mean, brothers, is that the time is short. From now on those who have wives should live as if they had none; those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away!” 1 Corinthians 7:29-31.”

If changes of the most calamitous nature occur, we should remember, that “nothing has happened to us, but what is common to man.” There is nothing but what may issue either in our temporal or eternal good. There are not lacking instances of the deepest reverses being themselves reversed; for Job’s prosperity, after his distresses, far exceeded anything that he had enjoyed in his earlier life! Job 42:10-16. Naomi, too, found, in the outcome, that she had no reason to “adopt the name of Mara, verse 20;” for her subsequent connection with Boaz soon dissipated all her sorrows, so that she could “put off her sackcloth and gird herself with gladness.”

But, if this should not be the case, we may well be satisfied that “tribulation works patience, and experience and hope,” and that our light and momentary afflictions work out “for us a far more exceeding and eternal weight of glory! 2 Corinthians 4:17-18.” In the view, then, of all these things, we should “learn to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want, Philippians 4:11-12.”

3. They should excite piety in us.

This will never fail us. If we have much, piety will sanctify our prosperity, and keep it from injuring our souls. If we have little, piety will supply the lack of everything. View the rich man in all his abundance, and Lazarus in all his destitution. The eye of sense will look with envy on the one that is reveling in plenty; the eye of faith will form a far different estimate, and congratulate the sufferer in the midst of all his distresses.

The wealth of this world brings with it many cares and troubles; but “the blessing of God makes rich, and adds no sorrow with it, Proverbs 10:22.” Even while the two were here in this world, no doubt the poorer was the happier man. But at the moment of their departure hence, what different feelings would have been expressed, if they had still been subjected to the sight of man!

Can this be the rich man? now destitute of a drop of water to cool his tongue?

Can this be Lazarus? now in the bosom of Abraham, at the banquet of the Lord?

So, then, shall it before long be said of you, sons and daughters of affliction, if only you improve your trials for the furtherance of your spiritual welfare. How soon shall all “your tears be wiped away from your eyes!” How soon shall “joy and gladness come forth to meet you; and sorrow and sighing flee away forever!” “Be patient, then, unto the coming of your Lord;” and you shall soon find that “the sufferings of this present life were not worthy to be compared with the glory that shall be revealed in us! Romans 8:18.”

Charles Simeon (1759-1836)

Ruth 1:15-17

“Look,” said Naomi, “your sister-in-law is going back to her people and her gods. Go back with her.” But Ruth replied, “Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die I will die, and there I will be buried. May the LORD deal with me, be it ever so severely, if anything but death separates you and me.”

The study of Scripture characters is very instructive; for, in them, we see human nature in all its diversified conditions, not as artificially delineated by a brilliant or a warm imagination, but as really existing, and exhibited to our view.

For subjects of public discussion, too, they are peculiarly favorable; because, in presenting real scenes, they bring before us circumstances which are of daily occurrence, or which, at least, are well adapted to show us how to act, when such circumstances occur. The partings of friends and relatives are common; and, inasmuch as they give birth to a great variety of emotions in the mind, they elicit the inward character with great fidelity.

Such is the incident which we are now about to consider, and which will reflect peculiar light on the dispositions of one, who, though a Moabitess by birth, was one of the progenitors of our blessed Lord.

From this farewell scene, and the distinguished excellence of Ruth’s behavior, I shall be led to mark:

I. Ruth’s character as simply depicted here.

In the circumstances before us:

1. Ruth approves herself as a pattern of filial piety.

Her mother-in-law, Naomi, had long endeared herself to her; and now was about to part with her, and to return to the land of Israel. But Ruth would not allow her to depart alone, but determined to adhere to her to the last hour of her life. Nor in this determination was she biased by any selfish hopes of future aggrandizement. Her love was altogether pure and unselfish. She well knew, that, though Naomi was once possessed of opulence, she was now reduced to poverty; nor had Naomi any surviving son, who might be united to her, and raise up seed to his departed brother. All this was faithfully represented by Naomi, both to her and to her sister Orpah, in the most affecting terms, “But Naomi said, “Return home, my daughters. Why would you come with me? Am I going to have any more sons, who could become your husbands? Return home, my daughters; I am too old to have another husband. Even if I thought there was still hope for me–even if I had a husband tonight and then gave birth to sons–would you wait until they grew up? Would you remain unmarried for them? No, my daughters. It is more bitter for me than for you, because the LORD’s hand has gone out against me!” At this they wept again. Then Orpah kissed her mother-in-law good-by, but Ruth clung to her. Ruth 1:11-14.”

But nothing could shake the resolution of Ruth; she determined to renounce all her old relatives, and the prospects she might have in her native land, and to cleave steadfastly to Naomi, even unto death. And the manner in which she refused to acquiesce in Naomi’s proposal was tender and affectionate in the extreme, “Entreat me not to leave you, or to return from following after you.” This, in other words, was as if she had said, “You know that any request of yours, however difficult or self-denying it were, would be obeyed with the utmost alacrity; but to ask me to forsake you, this is too much; it would break my heart; I could not do it; I beg you to forbear putting me to so severe a trial. Entreat me not to leave you; for the alternative, of parting with you or disobeying your command, is as a sword in my bones, a wound which I cannot possibly endure. Be the sacrifice ever so great, I am ready to make it; I shall delight in making it.”

Thus did this duteous female, from love to Naomi, make, in effect, the very reply which Paul, many hundred years afterwards, gave, from love to the Savior, and on an occasion not very dissimilar, “What mean you to weep and to break my heart? for I am ready not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus! Acts 21:13.”

2. Ruth approves herself as a pattern of vital godliness.

This was at the root, and was the true spring of her determined resolution, “Your people shall be my people, and your God my God.” She had been instructed by Naomi in the knowledge of the true God; and she determined to consecrate herself to his service, and to take her portion with his people. This was very particularly noticed by Boaz, as no less conspicuous than her filial piety, “Boaz replied, “I’ve been told all about what you have done for your mother-in-law since the death of your husband–how you left your father and mother and your homeland and came to live with a people you did not know before. May the LORD repay you for what you have done. May you be richly rewarded by the LORD, the God of Israel, under whose wings you have come to take refuge. Ruth 2:11-12.”

Her desire after God was paramount to every other consideration under Heaven. She believed that his people were happy above all other people; and, whatever she might endure in this life, she determined to unite with them, and, as far as possible, to participate in their lot. Her views of religion might not be clear; but it is evident that a principle of vital godliness was rooted in her heart, and powerfully operative in her life. In fact, she acted in perfect conformity with that injunction that was afterwards given by our Lord, “Whoever does not forsake all that he has, he cannot be my disciple! Luke 14:33.”

But her character will appear in yet brighter colors, if we consider:

II. Ruth’s character as compared with that of Orpah and Naomi.

Ruth’s character as compared with that of Orpah.

Orpah loved her mother-in-law; and, at first, determined not to part from her. In answer to the suggestions of Naomi, she joined with Ruth in saying, “Surely we will return with you unto your people, verse 10.” But, when a faithful representation was given her respecting the sacrifices she would be called to make, she repented of her good intentions, and, taking an affectionate leave of her mother-in-law, “returned to her own people, and to her idol-gods, verse 15.” Like the rich youth in the Gospel, she departed, reluctantly indeed—yet finally and forever, Matthew 19:21-22. “Orpah,” it is said, “kissed her mother-in-law; but Ruth clung unto her, verse 14.” Happy Ruth! “you chose the better part; and never was it taken from you! Luke 10:42,” nor ever had you reason to regret your choice. It was as wise as that of Moses, when he “chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season Hebrews 11:25.” We congratulate you on the strength of your principles, or rather, on the grace given you by the Lord.

Unhappy Orpah! we know not what was your condition in after life; but, whatever it was, do you not now bemoan your instability? Do you not now wish that you had been faithful to your convictions, and had cast in your lot with God’s chosen people?

As for you, Ruth, O favored saint, even if you had been as miserable in after life as you were happy, we should have pronounced you blessed; but doubly blessed were you in the distinctions conferred upon you in this world, as pledges of the glory which you inherit in the realms of bliss, even in the bosom of your descendant, your Savior, and your God.

Ruth’s character as compared with that of Naomi.

That Naomi was a pious character, we have no doubt; and amiable too; for by her conduct she conciliated the regard of both her daughters-in-law, who, though Moabites by birth, were through her convinced of the superior excellence of the Jewish religion, and the superior happiness of those who were imbued with it.

We cannot but earnestly call the attention of Christian parents to this trait of Naomi’s character. For there are too many, who, while they profess godliness, make it odious to all who come in contact with them, and especially to those who are dependent on them. Their tempers are so hasty, so imperious, so ungoverned, that their very daughters are glad of an occasion to get from under their roof!

I must tell all such professors, that they are a disgrace to their profession; and that if religion does not make us lovely and amiable in all our family relations, it does nothing for us, but deceives us to our eternal ruin!

Yet I cannot think very highly of Naomi’s character, when I see the advice which she gave to her daughters-in-law. She loved them, it is true; but her love was of too carnal a nature; for she had more respect to their temporal welfare than to the welfare of their souls. Some would offer an apology for her; that she only intended to try the sincerity of their love. But, supposing she had done this in the first instance, which yet she had no right to do, especially when they had both said, “Surely we will return with you unto your people.” I say again, she had no right to “cast a stumbling-block in their way,” and by repeated entreaties to urge their return to their idolatrous friends and their idol-gods! But when she saw, unhappily, that she had prevailed with Orpah, had she any right to urge Ruth to follow her sad example? Should she not rather have rent her garments, yes, and torn the very hair from her head with anguish, at the thought of having so fatally prevailed to ruin her daughter-in-law’s soul? Should she not rather have striven to undo what she had done to Orpah, than continue to exert the same fatal influence with Ruth? Should not the advice of Moses to Hobab have been hers to both of them, “Come with me, and God will do you good! Numbers 10:29-32.”

Naomi, you have given us a picture too often realized in the present day; in you we see a mother more anxious about the providing of husbands for her daughters, than the saving of their souls. You did love your daughters-in-law, it is true; but your concern for their temporal welfare overpowered all other considerations, and not only kept you from leading their minds to God, but actually induced you to exert your influence in opposition to their good desires. You were a tempter to them, when you should have done all in your power to keep them from temptation, and have had your whole soul bent on securing their everlasting salvation.

Beloved Ruth, we bless God that you were enabled to withstand the solicitations given you, though from so high a quarter; for we are told by our Lord and Savior, “He who loves father or mother more than me, is not worthy of me! Matthew 10:37.” You did well, in that your refusal was so tender, so affectionate, so respectful; but still you did well, also, that you were firm. Your firmness has reflected a luster on your character; for while it detracted nothing from your filial piety, seeing that “we must obey God rather than man,” it has shown how much more pure your love was than that of your mother-in-law, and how much more rigid and firm your piety.

ADDRESS.

1. To parents.

Learn, I beg you, from Naomi; learn to instruct your children and dependents in the knowledge of the true God, and to conciliate their regards by the most unwearied efforts of tenderness and love. But beware how you discourage in them any good desire.

I will grant that there are in Scripture other instances of people laboring to counteract the movements of personal affection. Ittai, the Gittite, when following David in his flight from Absalom, was urged to leave him, 2 Samuel 15:19-21; as Elisha also was repeatedly by Elijah previous to his assumption to Heaven, 2 Kings 2:2; 2 Kings 2:4; 2 Kings 2:6. But there was no positive duty lying upon them, or, at all events, none which David and Elijah were not at liberty to dispense with.

But Naomi had no right whatever to discourage the pious purposes of her daughters; if she had chosen to dispense with their attendance on her, she had no authority to dissuade them from devoting themselves to God. Remember, then, the true limits of your authority; it may be, and should be, energetically used for God; but it must not, even in advice, be used against him. Your influence is great; and on it may depend the salvation of your offspring.

Oh, what a grief must it have been to Naomi, in after life, that she had given such fatal counsel to her apostate daughter! And who can tell what cause you may have to bewail the discouraging of pious emotions in your children, even in one single instance? And think not that even piety renders this caution unnecessary.

Rebekah was pious; yet when she feared that her beloved Jacob would lose the birthright, what a device did she suggest, and with what horrid impiety did she urge him to adopt it, Genesis 27:12-13. Beware, I say, of following Naomi in this respect; and rather use your influence, like Lois and Eunice, for the training of your Timothy to the highest attainments of piety and virtue, 2 Timothy 1:5.

2. To young people.

Cultivate, to the utmost, an affectionate and obediential spirit towards your parents. This is a frame of mind peculiarly pleasing to God. When he enjoined it in the Decalogue, he wrote it with his own finger on a tablet of stone; and it is distinguished above all the other commandments by this, that it was “the first commandment with a promise, Ephesians 6:2.” The exercise of this spirit pre-eminently characterized our blessed Lord in his early days, “He went down with his parents to Nazareth, and was subject unto them, Luke 2:51.” This is the best return that you can make to your parents for all the care which they take of you, and all their labors for your good. Especially, if, like Naomi, they are brought into affliction and poverty—forsake them not then; but rather redouble your attentions to them; and account no sacrifice too great to make, if by any means you may be a comfort to them in their declining years.

At the same time be attentive to the concerns of your souls. Embrace the God of Scripture as your God; and worship him, and serve him, and “cleave unto him with full purpose of heart, Acts 11:23.” And let no hopes of improving your temporal condition, either in marriage or in any other way, draw you aside from him. Renounce all for God; and “count all things but loss for the excellency of the knowledge of Christ Jesus your Lord.”

If others turn from the Lord, and go back unto the world, do not follow them. Even though they be your near relatives, with whom you have been bound in ties of the closest amity, let them not prevail; yes, though their prudence be proposed to you as the fittest pattern to follow, and the proposal comes from the highest authority, still be faithful to your convictions; and be faithful to your God. This will issue most to your satisfaction; this will bring you peace at the last; for so it is written, “Listen, O daughter, consider and give ear: Forget your people and your father’s house. The king is enthralled by your beauty; honor him, for he is your lord! Psalm 45:10-11.”

Charles Simeon (1759-1836)

Judges 21:25

“In those days there was no king in Israel; every man did that which was right in his own eyes!”

Such is the depravity of human nature, that man is always prone to depart from God; and departures once begun, extend rapidly through individuals, communities, and kingdoms; the departure of a few righteous people, like the removal of a dam, soon opens a way for iniquity to inundate a whole country.

During the life of Joshua and his assistants in the government, the Israelites retained a good measure of piety; but no sooner were they called to their eternal rest, than impiety began to deluge the land.

The transactions recorded respecting the Danites in the 17th and 18th chapters, and of the Benjamites in the three last chapters, though placed after the history of the Judges, all took place while Phinehas, the son of Eleazar, was high-priest; and consequently, very soon after the death of Joshua, and before any Judge in Israel had been raised up, Judges 20:27-28; and it is repeatedly noticed in all those chapters, that these overflowings of ungodliness were occasioned by the lack of those beneficial restraints which a wise and righteous governor would have imposed upon the people. This is particularly specified in our text; from whence we are very forcibly led to show,

I. The obligations we owe to Civil Government.

Where there is no government, all manner of iniquities will prevail!

This is most remarkably illustrated in the history before us. The idolatry of the Danites is ascribed to that, Judges 17:6; Judges 18:1. The ease with which the inhabitants of Laish fell a prey to a small handful of invaders, was owing to the dissoluteness of its inhabitants, and a total lack of magistrates to enforce some beneficial laws, Judges 18:7. The whole account also of the Levite and his concubine, as connected with the horrid wickedness of the Benjamites, and the extensive miseries consequent upon it, are all referred to the same cause—a lack of a civil governor, who would exercise a watchful care over the people, and impose such restraints as should keep them within the bounds of decency and order, Judges 19:1 with the text.

To appreciate these evils aright, the three last chapters should be attentively perused:

the unheard-of wickedness of the Benjamites;

the determination of the whole tribe of Benjamin to protect the offenders;

the civil war arising from it;

the repeated defeats of the tribe of Judah;

the ultimate destruction of the whole tribe of Benjamin—men, women, and children, with the exception of six hundred men who had fled from the field of battle;

the demolition of all their cities;

the destruction also of the whole population of Jabesh Gilead, except four hundred virgins, who were preserved in order to prevent the utter extinction of the tribe of Benjamin;

these and other miseries all arose out of this single circumstance—a lack of a regular government sufficiently strong to prevent or punish the violations of the laws.

There is one circumstance in this history which seems unaccountable; namely, That when the eleven tribes were united against Benjamin solely for the purpose of demanding justice against the perpetrators of that enormous wickedness, and when Judah led the battle by divine appointment, no less than forty thousand of that tribe would be slain by Benjamin in two battles, while the impious Benjamites suffered no loss at all. God intended by this to punish the supineness of all the tribes, who had neglected to espouse his cause against the idolatrous Danites. They had united as one man, when the interests of society demanded their interposition; but they had taken no steps to vindicate God’s honor against the introduction of idolatry, though God had expressly required in his law their most determined efforts in his behalf, Deuteronomy 13:12-16. On this account, God first made use of the Benjamites to punish them—and then delivered the Benjamites into their hands, that justice should be executed on them also.

But whatever was God’s design in these desolating judgments, they must still be all referred to that cause which we have already noticed.

If any further illustration of the point be wanted, we need only behold the evils which are perpetrated even in the best regulated governments, in defiance of the laws; and then we shall see what evils would prevail, if all the restraints of law and justice were withdrawn.

But a vigilant and energetic magistracy stems the torrent of iniquity.

Where a good government is, there are known and established laws, to which the highest, as well as the lowest in the state, are submissive. Our persons, our property, yes even our reputations, are secured from injury. Or, if any injure them, the law affords us suitable redress. If any sons of Belial will break through the restraints which the law has imposed upon them, no sooner are they convicted of the crime, than they pay the penalty with the loss of their liberties or lives. Hence every man feels himself secure; the weak fears not the invasion of his rights any more than the strong; but all sit under their own vine and fig-tree, with none making them afraid.

This security we are apt to overlook; but we can never in reality be too thankful for it. If we were to estimate our state according to truth, we would all consider ourselves like Daniel in the lions’ den; the lions have not lost their nature; but they feel a restraint, which, though invisible, operates for our preservation; if that were once withdrawn, we would then, like Daniel’s persecutors, soon become a prey to the violent and oppressive.

But the subject may justly lead us also to consider,

II. The obligations we owe to the Gospel of Christ.

The restraints of Civil Government are external only, and have respect chiefly to the welfare of society; they cannot reach to the thoughts or dispositions of the heart. Hence:

Ungodly men do precisely what they please.

They keep within the regulations of human laws, so far at least as to avoid a criminal prosecution; but they will indulge their lusts in ways which do not come within the cognizance of the civil magistrate, and will live altogether “without God in the world.” All indeed do not run to the same excess of riot; but all will equally “do what is right in their own eyes.” All mark out a line for themselves; some give themselves a greater latitude; and some are circumscribed within narrower bounds; but all lay down to themselves certain rules, to which they annex the idea of propriety. And if a minister of the Most High God stands forth to testify against their ways as evil, they will find a host to vindicate their cause, and to inflict the deadliest wounds also on those who dare to assault them in the name of God.

The language of their hearts is, “Who is Lord over us?” In vain do we endeavor to convince them of their errors. They are determined to think themselves right. To be “right in their own eyes” is with them a perfect vindication of their conduct! They will not come “to the word and the testimony” of Scripture—that is a test to which they will not submit; and, if only they are free from gross and open sin—they despise the sword of the Spirit, and defy the sharpest arrows that are taken from his quiver.

What we here speak is as applicable to the most righteous among them, as to the most unrighteous. Solomon tells us that “there is a generation that is pure in their own eyes, who are not washed from their filthiness! Proverbs 30:12.” Their standard of duty, be it what it may, is of their own making; and they follow the laws of God no further than will consist with the regulations which they have formed for themselves.

But the Gospel produces in them a most blessed change.

The Gospel establishes a King—the Lord Jesus Christ is the Redeemer and the Lord of all, and he erects his throne in the hearts of men.

The Gospel rectifies the views also, of all that receive it. His Word, and not our own vain conceits, becomes now the rule of judgment; the smallest deviation from that, whether by excess or defect, is regarded as evil, and nothing is approved any further than it agrees with that perfect standard.

We may also add, the Gospel regulates the conduct. Those who receive the Gospel aright, instantly give themselves up to the Lord Jesus Christ, accounting his service to be perfect freedom, and desiring to live no longer to themselves, but “unto Him who died for them and rose again.”

Of course, we must not be understood to say that these effects are produced equally in all, or in any to their full extent. Men are still corrupt creatures, even the best of men; and consequently they will, like brands out of a fire, still bear the mark of the fire, though the flame is extinguished. But still they differ as widely from the unconverted world, as those who live under a well-regulated government do from the most licentious savages. They are thankful for the restraints under which they live; and are ready to die in defense of that King whom they venerate, and that law which they account it their highest privilege to obey.

In civilized society, men are happy in being secured from external violence; but, under the Gospel, they are happy in being secured from the assaults of Satan, and from the corruptions of their own hearts.

From this subject we would take occasion to recommend:

1. A self-distrustful spirit.

By nothing are the delusions of men more strengthened, than by a confidence in their own wisdom and judgment! No reasons will weigh in opposition to the conceits of self-opinionated men; nor will an appeal to the Scriptures themselves be allowed to be of any force. Hence men perish in their errors, until it becomes too late to rectify them.

How happy would it be if men would distrust their own judgment; and if, when they see how thousands of their neighbors err, they would admit the possibility of error in themselves! God has given us an unerring standard of truth; to that let us refer all our pre-conceived opinions; and remember, that, “if we walk not according to that rule, there is no light in us!”

2. A cautious judgment.

Persons are apt to form their judgment on very inadequate grounds. Anyone who would have seen the two defeats of Judah, would be ready to conclude, that the cause for which victory had decided, was the right. But we are not to judge from events; righteousness is not always triumphant in this world; it may be oppressed; and the supporters of it may be trodden under foot; but there is a time when God will vindicate his own cause, and evince the equity of all his dispensations.

The unalterable Word of God must be our only rule of judgment in everything! If we suffer in following that, let us not doubt the goodness of our cause, but betake ourselves to fasting and prayer, and, above all, to that great Sacrifice which was once offered for sin. Then, though suffering, we shall reap good to our souls; and, though vanquished now, we shall surely triumph at last.

3. An unreserved submission to the King of saints.

This is true happiness; this once attained, no enemy can hurt us, no occurrence can disturb our peace. “I will keep him in perfect peace whose mind is stayed on me, because he trusts in me.” O that we were all brought to surrender up ourselves sincerely to him! Whether we will submit to him or not, “God has set him as his King upon his holy hill of Zion;” and “He will reign, until all his enemies be put under his feet!” “Kiss the Son then, lest he be angry, and you perish from the way!” “Let every imagination that is contrary to his will be cast down, and every thought be brought into captivity to the obedience of Christ!”

Charles Simeon (1759-1836)

Judges 17:13

“And Micah said: Now I know that the LORD will be good to me, since this Levite has become my priest.”

In the history before us we see the commencement of that defection to idolatry, which shortly prevailed throughout all the tribes of Israel. The account in point of time precedes the reign of the Judges; for it occurred while Phinehas, the grandson of Aaron, was the high-priest, and consequently soon after the death of Joshua, Judges 20:28. And, as being the first step of Israel’s departure from God, it is related more circumstantially than its intrinsic importance seems otherwise to have deserved.

Micah was of the tribe of Ephraim. He had stolen a large sum of money from his mother, which she had amassed; but from a dread of the curses which she had imprecated on the head of the guilty person, he had confessed his crime, and restored the money. She, pleased with the repentance of her son, would have given him the money; but he persisting in the refusal of it, she gave two hundred shekels of silver out of the eleven hundred which she had recovered, to form a carved image and a molten idol; which she gave to her son, that he might have them to consult on all occasions. He on his part appropriated to them an room of his house for a temple, and consecrated his son to be a priest, to officiate before them with an ephod, which was made for his use, verses 2-5. But a Levite, who wanted employment, coming that way, Micah engaged him to minister before the idols; and concluded that now he could not fail of being happy, since he had a duly authorized person for his priest.

Just at that time the Danites, who had not yet gained possession of all the land that had been as signed them, determined to go up to Laish, and seize it for their inheritance. But previous to their attack upon the inhabitants, they sent forth spies to search out the state of the people, in order that they might the better judge what force to send against them, and what prospect there was of ultimate success. These spies coming to Mount Ephraim, where Micah lived, desired him to consult God through the medium of his idols; and received from him an encouraging reply. The report of the spies being favorable, six hundred Danites went forth upon the expedition; and coming to the house of Micah on their way, robbed him of his idols, and bribed his priest to accompany them, and to minister to them, as he had done to Micah. After they had succeeded in destroying the inhabitants of Laish, and in taking possession of their land, they set up these idols for their gods, and thus established idolatry, which in process of time spread over the whole land!

But it is not of idolatry in general that we propose to speak, but only of that particular modification of it which Micah established, and of the confidence which he expressed, when his newly-invented religion was made to bear some faint resemblance to the Mosaic ritual. This so exactly represents the false confidences to which ungodly men of every age resort, that we shall find it a very profitable subject for our present consideration.

We take occasion then from our text to notice,

I. The false confidences of ungodly men.

The worship established by Micah was a mixture of heathenism and of the Jewish ritual.

It was heathenism, as far as it had respect to idols.

It was Judaism, as far as the use of an ephod and the ministration of a Levite were concerned.

But, as faint as its resemblance was to anything authorized by God, it was sufficient in Micah’s judgment to justify a most assured confidence in the divine favor.

Somewhat of a similar mixture is the religion of the generality of people in the present day.

It is a combination of Heathenism, and Judaism, and Christianity.

It is in part Heathenism. What are the views which men in general have of God, but such as were entertained by the heathen philosophers? We have, it is true, clearer views of the unity of God; but of his perfections we have scarcely juster apprehensions than the heathen had. Christians in general account of God as a Being who is but little interested about the affairs of this world, either in a way of present control, or of future retribution. All, in their apprehension, is left either to chance, or to the will of man! And provided only some of the more heinous sins be not committed by us, the state of our minds and the habits of our lives will pass altogether unnoticed by him.

To see the hand of God in everything;

to expect from him the blessings which we ask at his hands;

to be sensible of his favor or displeasure;

to regard him as pledged to order all things for his people’s good;

to rest assured, that he will fulfill to us his promises

—all of this is, in the estimation of the world at large, no better than presumptuous pride and enthusiastic folly! So entirely do they exclude Jehovah from the government of His world, and reduce him to the state of the god of Epicurus.

In like manner the morality of men in general is simply that of the wiser heathens; the more refined and exalted requirements of Christianity being deemed unnecessarily precise, and absurdly strict. A radical deadness to the world, and devotedness to God, are never contemplated by them, but as the dictates of ascetic gloom or fanatical conceit.

While in their principles they sink into heathenism—in their adherence to religious forms they depend on Judaism. Every sect has its favorite forms, which, though of human origin only, are of more weight in the estimation of the generality, than either Christian principles or morals! A man may be skeptical in his principles, and licentious in his morals, and yet offend no one; but let him violate the religious forms which have been established by his own particular sect or party, and he will raise an outcry against him immediately. This is common both with Papists and Protestants; yes, and with Protestants of every description. The rules of their own particular denomination are more to them than the sacred oracles of truth! A neglect or violation of a human institution is more heinous in their eyes than any departure from the commands of God!

Thus it was with the Pharisees of old, who made void the law of God, and regarded only their own self-appointed forms; and thus it is at this day among multitudes who name the name of Christ.

A small portion of Christianity is for the most part added to this, to complete the system. Christ is acknowledged to have purchased for us such a relaxation of the divine law as we are pleased to claim, and a power to save ourselves by any measure of obedience which we choose to pay to the code we have devised.

While such is the religion of the generality of people, it is supposed to constitute a just ground of confidence before God.

Micah had now no doubts or fears but that all would go well with him both in this world and the next. And similar to this is the confidence which almost universally prevails among ungodly men. They have no fears but that God will do them good, because they are free from those crimes which outrage the common feelings of mankind, and serve God according to such rules as they have laid down for themselves! Whoever dies in such a state, they send to Heaven, as a matter of course; thinking, that to entertain a doubt of their safety would be the height of uncharitableness! It is surprising to what an extent their confidence is carried. The bare possibility of such people having perished in their sins is never once contemplated by them; and, if a doubt were expressed respecting the outcome of their own expectations, they would be quite indignant.

Were a truly pious man to express the same confidence as arising from the promises of God, they would inveigh against his presumption; but in their own delusive speculations their confidence is such as to preclude all doubt.

We may see this exemplified in the Jews of old. To have Abraham for their father, and the temple of the Lord for their religious services, was in their estimation sufficient ground of security that they would go the Heaven, though they lived in a constant violation of every known duty! Matthew 3:9; Jeremiah 7:4; Isaiah 48:1-2.

And precisely thus it is with the generality of professing Christians. As infants they have been baptized into the Christian faith, and they have lived according to a system which the world approves; and therefore they can say without fear, “I know that the Lord will do me good.”

But while ungodly men are buoying themselves up with such delusive hopes, let us contemplate,

II. Their bitter disappointments.

What was the outcome of Micah’s confidence? Was it justified by facts? Could his idols help him in the day of adversity? or did Jehovah interpose for his support? No; his idols could not even protect themselves; and when he complained of the thieves who had robbed him, his pathetic expostulations were of no avail; and he was constrained to submit in silence to the loss of all wherein he had put his trust. Hear to what straits he was reduced, “So he said: You have taken away my gods which I made, and the priest, and you have gone away. Now what more do I have? Judges 18:24.” And thus will it be with the ungodly in the last day.

Their “refuges of lies” will be swept away.

The self-made religion in which they now so confidently trust, will be proved a baseless fabric. No foundation will then stand, but that which God himself has laid; nor will any superstructure endure, but that which is able to abide the fiery test which shall be applied to it! 1 Corinthians 3:11-13.

The law, which sinners reduce to their own standard, will be found immutable; the obedience which they pay to it will be found so imperfect, as to be incapable of affording the smallest ground of justification before God.

The Lord Jesus Christ will then be seen to have been the only Savior of sinful men; and his obedience unto death the only hope of a ruined world. The religion of the Bible will then appear to be, what it really is—the only means of a sinner’s access to God, and acceptance with Him!

Their destitution and misery will be then complete.

“You have taken away my gods which I made, and the priest, and you have gone away. Now what more do I have?” may then be considered as the bitter lamentation of every self-deceived soul. How gladly would they who were once so confident in their expectations of bliss, take refuge, if it were possible, under rocks and mountains! How thankfully would they accept of utter annihilation, instead of a protracted existence under the wrath of God!

In vain are now their pleas, “I thought that I was right.”

Why did they rest in vain conjectures?

Why did they presume to substitute a system of their own in the place of that which God had revealed?

Why would they not submit to be saved in God’s own way?

Why would they venture the salvation of their souls on plans and systems of their own devising?

Alas! it is now too late to rectify their error; they are gone beyond redemption; and are consigned to those regions of darkness and despair, where not a single ray of hope can ever enter to dispel their gloom! “They have walked in the light of the sparks which they themselves have kindled; and now they lie down in sorrow! Isaiah 50:11.”

Thus it will be, whatever men may now say to the contrary, Job 15:31; and, if they will not believe, they shall soon “see whose word shall stand—God’s or theirs! Jeremiah 44:28.”

See then from hence,

1. The importance of having right opinions in religion.

If we consider religion only as influencing the mind in this present life, then it is no unimportant matter whether we have such a vain system as men form for themselves, or such a grand and glorious system as God has revealed in his Word. Compare Micah’s self-made religion with that of Daniel and the Hebrew Youths, and say, which of the two was the more effectual in the hour of trial?

Now extend your views to the eternal world; and compare the states of the Pharisee and the Publican, or of the martyred Stephen and his self-applauding murderers; and then say, what principles are most beneficial, and, what practice is most conducive to our true happiness. Away with all the systems then of man’s device; and embrace with your whole hearts “the glorious Gospel of the blessed God!”

2. The comfort of having the Lord for our God.

Who can ever rob us of that? Who can take our God from us? or what can we lack, if we have him for our friend? We may be spoiled of all else; but still we shall be rich! With his favor secured to us, and his love shed abroad in our hearts—we shall be truly happy; like Paul, “having nothing, and yet possessing all things!”

Seek then to have the Lord Jesus Christ abiding with you. Seek to have him for your sacrifice; him for your altar, “him for your priest;” and you may then be as confident of the divine favor as your hearts can wish. You may then safely adopt the language of Micah, and say, “I know that the Lord will do me good.” God’s favor is then made over to you by an everlasting covenant; it is confirmed to you by promise and by oath, “by two immutable things, in which it is impossible for God to lie.” So that from henceforth you “may have strong consolation, if only you flee for refuge, and lay hold on the hope that is set before you, Hebrews 6:17-19.” Then you may look forward also to the day of judgment with assured confidence, that he who has witnessed the desires of your heart, will acknowledge you as his, and “claim you as his own when he shall make up his jewels! Malachi 3:16-17.” Then shall it be seen, beyond all contradiction, who was right: the self-confident framer of a human system, or the humble follower of the Lamb; for “then shall all discern between the righteous and the wicked; between him who served God, and him who served him not! Malachi 3:18.”

Charles Simeon (1759-1836)

Judges 16:28

“Then Samson prayed to the LORD, “O Sovereign LORD, remember me. O God, please strengthen me just once more, and let me with one blow get revenge on the Philistines for my two eyes.”

Scarcely any part of Scripture has afforded more occasion for the doubts of sceptics or the scoffs of infidels, than the history of Samson. True it is, that many strange things are contained in it; but there is nothing in it which may not easily be accounted for by those who consider the nature of that dispensation, and the power of the God of Israel. The doctrine of the Resurrection appeared to many incredible; but our Lord said to them, “You do err, not knowing the Scriptures, nor the power of God.” The same reply we would make to any people who would question the facts contained in this history.

Samson was raised up by God on purpose to chastise the oppressors of Israel; and he was strengthened by God to effect that by his own arm, which seemed to require the united exertions of the whole nation. The circumstance of his being recorded as a man of faith and piety, gives a great additional interest to his history; because it is difficult to conceive how such inconsistencies should be combined in one person. We must not however attempt to cloak his impieties, because he was a saint; nor must we contradict an inspired Apostle, because he was a sinner; we should rather examine the different parts of his conduct, so that we may form a just estimate of his character; and we shall find our labor well repaid by many instructive lessons which his history will afford us.

Let us then consider:

I. Samson’s character.

It must be confessed that there was in him much amiss. He appears to have been too much actuated by,

1. A vindictive spirit.

He knew indeed the peculiar commission given him; but yet in executing that commission he seems to have been influenced more by personal considerations than by true patriotism.

His first slaughter of thirty Philistines was an act of revenge for the treachery which he had experienced at his bridal-feast, both from the bride herself, and all his pretended friends.

When he returned afterwards to be reconciled to his wife, and found her given by her own father to another man, he executed the strange device of tying three hundred foxes together, two by two, by their tails, with a fire-brand or torch between each couple, and sending them in among the ripe corn, and the sheaves already cut, as also among the vines and olives; by which he devastated a great extent of the country. This was not so impractical a thing as we are ready to imagine; for the foxes in that country were very numerous, Song of Solomon 2:15; Ezekiel 13:4. And Samson, being the chief governor of the Jewish nation, would have many at hand to execute his commands.

And, notwithstanding the Philistines themselves, on hearing of the reason of this conduct, took revenge on his wife and father-in-law by burning them to death. Yet was he bent on further vengeance, and “slew the Philistines, hip and thigh, with a great slaughter.”

After this we do not wonder that the Philistines sought to capture him; we only wonder that his own countrymen did not embrace this opportunity of uniting with him to shake off the yoke of their oppressors. The tribe of Judah, among whom Samson had taken refuge, were only alarmed for their own safety; and, to screen themselves, engaged to apprehend him, and deliver him up to the Philistines. On their swearing not to destroy him themselves, Samson surrendered up himself to them; and allowed them to bind him with two new cords. The Philistines seeing him brought to them as a prisoner, exulted greatly, and shouted aloud for joy. But their joy was soon turned into sorrow; for Samson burst the cords asunder, as easily as flax is consumed by fire; and, with the jaw-bone of a donkey, which he found near him, he slew no less than a thousand men.

Now we do not mean to ascribe the whole of this to mere revenge; for we doubt not but that he was moved to it by the Spirit of God; but as Jehu afterwards was actuated by pride even while in other respects he was under a divine impulse, so Samson was too much under the influence of a vindictive spirit, while in other respects he was executing the designs of Heaven.

2. A proud spirit.

On this last occasion, when God had given to him so great a deliverance, we would have expected that he would have been forward to give God the glory; but behold, he took all the honor to himself, “With the jaw-bone of a donkey, heaps upon heaps, with the jaw-bone of a donkey have I slain a thousand men! Judges 15:16.” How lamentable, that at such a time he should forget by whom this miracle had been wrought, and should so provoke to jealousy his heavenly Benefactor! This, it is true, is but too common; but how evil it is in the sight of God, we may see in the judgment inflicted for it on a heathen prince; who, when applauded for his eloquence, omitted to give the glory unto God; he was smitten with a mortal disease, and “eaten up by worms! Acts 12:22-23.”

3. A spirit of lust and immorality.

Here was his great failing. His first connection in marriage was imprudent, but not sinful; but when that tie was dissolved by the death of his wife, he seems to have entertained no more thoughts of an honorable connection, but addicted himself to immorality with harlots.

On one occasion, for the gratification of his sinful appetites, he put himself in the power of his Philistine enemies, and would have fallen a sacrifice to their rage, if he had not, beyond all reasonable expectation, risen at midnight from the harlot’s bed, and, by supernatural strength, borne away the gates of the city which had been barred against him verse 1-3.

At another time he became enamored of a woman, called Delilah; and the violence of his attachment to her was before long the occasion of his death. Bribed by the Philistines, she sought to obtain from him information respecting the source of his great strength. He to amuse her, and to avoid a disclosure of so important a secret, told her various things, and submitted to various experiments; all of which issued in wonderful displays of his strength. But at last, “wearied to death” by her incessant importunity, he madly confided to her the secret, ‘That his strength would vanish if only his locks were cut, since they were the badge of his Nazariteship, and the token or seal of his consecration to God. That seal once broken, the blessings which God had conferred upon him as a Nazarite would be forfeited and lost.’

She now saw that she had gained her point, and prepared everything for his destruction. But would not one have thought that after such a disclosure he would have taken care not to put himself in her power? Yet behold, he soon afterwards fell asleep with his head in her lap; and afforded her an opportunity of employing a man to cut off his hair. This being done, she woke him, as on former occasions; and he, unconscious that the Lord had departed from him, went forth to shake himself as at other times. But now his strength was gone; and the Philistines seized him and put out his eyes, and bound him with fetters of brass, and made him grind in a prison.

What a solemn example is here of the miseries consequent upon unbridled lust! The sinful infatuation it produces, is beyond all conception. Truly the fetters of brass do not form a stronger bond for his feet, than ungoverned passions make for the souls of men. Even reason and common sense often appear to fail the people who are under their influence; insomuch that, with temporal and eternal ruin before their eyes, they rush on until they bring upon themselves the miseries which they would not shun.

How in the midst of all this wickedness can Samson be deemed a saint?

We must make great allowance for the dispensation under which he lived, and the peculiar darkness of his times. But God forbid that we should vindicate such conduct as his! We apprehend that we must look for his piety rather in his latter days than at any time previous to his confinement at Gaza. Certainly his early days were marked with a pious submission to his parents; and it is probable, that, in his wonderful exertions, there was more of affiance in God, and a regard for Israel’s welfare, than appears upon the face of the history.

Moreover, when God rebuked his pride by allowing him to be in danger of perishing through thirst, he betook himself to prayer, and obtained a miraculous supply of water from God, by a well opened in Lehi, called “The well of him who cried.”

But in our text we see the greatest proof of his piety; as will more fully appear, while we consider,

II. Samson’s end.

Like Manasseh, this ill-fated Judge humbled himself in his affliction, and sought the Lord. Of this there is abundant evidence in his prayer. We grant that even here there seems to be a remnant of that vindictive spirit which we have before noticed; but we are willing to hope, that it was the cause of God and of Israel that he desired to avenge, rather than his own. The compliance of God with his request seems to warrant this conjecture. Indeed God’s honor, if we may so speak, required such a signal act of vengeance to be inflicted on his enemies.

The Philistines had assembled in a spacious edifice, to offer a great sacrifice to Dagon, their idol-God. To him they ascribed praise and honor, as having triumphed over the God of Israel. Thousands of their chief men and women were assembled in the place, and three thousand others on the roof; and Samson was brought forth, to be made an object of profane mirth and triumph. Then it was that Samson offered this prayer, and willingly devoted himself to death, that he might be an instrument of God’s vengeance on them. The place was supported by two contiguous pillars; and God enabled him, by a wonderful exertion of strength, to pull down the pillars in an instant, and thus to overwhelm at once the whole assembly. He himself fell indeed in the common ruin; but in his death he reminds us of that adorable Savior, who “triumphed over principalities and powers upon the cross,” and “by death overcame him who had the power of death, and delivered those who through fear of death were all their lifetime subject to bondage.”

Here we cannot but contemplate the benefits of affliction. At Lehi, it was rendered serviceable to humble his pride; and at Gaza it brought him fully to repentance. We are ready to pity the degraded Judge of Israel when we see him reduced to such a state of misery by his enemies; but, if we pity the man, we congratulate the sinner, to whose final salvation these heavy trials were made subservient! Just so, we congratulate all, whatever their afflictions are, who find them overruled for so great a good.

This subject may well be improved,

I. For warning.

How painful is it to see a person, who had been consecrated to God from his first conception in the womb, and who had given early hopes of fulfilling the desires of his parents and the designs of God, abandoning himself to the lawless indulgence of his appetites and passions! Yet thus it is with many, whose parents have watched over them with the tenderest care, and prayed for them with the most pious solicitude! Proverbs 5:22. O that those who think lightly of such sins would ponder the cautions given them by Solomon, Proverbs 5:1-13; Proverbs 6:25-28; Proverbs 7:6-27; and learn early to “abstain from fleshly lusts, which war against the soul!”

2. For encouragement.

As great as were the sins of Samson, and as justly as he merited the judgments which he brought upon himself—he found mercy from the Lord at last. We are sure that every penitent, whatever his crimes may have been, shall obtain mercy, if only he flees for refuge to that Savior whose “blood cleanses from all sin!”

We by no means encourage any in the indulgence of sin, from a hope that they shall at last repent of it and be saved; for how do they know that they shall live to repent, or that, if their lives are prolonged, true repentance will be granted to them?

But, if any are desirous of humbling themselves for sin before God, let them not despair of mercy. Let them rather expect, that God, who delights in mercy, will be gracious unto them; that he will refresh their weary souls in their deepest extremity, Isaiah 41:17-18; and that, before God takes them hence, he will give them victory over all their spiritual enemies; so that with their dying breath they shall sing, “Thanks be to God who gives us the victory through our Lord Jesus Christ!”

Charles Simeon (1759-1836)

Judges 14:12-14

“Let me tell you a riddle,” Samson said to them. “If you can give me the answer within the seven days of the feast, I will give you thirty linen garments and thirty sets of clothes. If you can’t tell me the answer, you must give me thirty linen garments and thirty sets of clothes.” “Tell us your riddle,” they said. “Let’s hear it.” He replied, “Out of the eater, something to eat; out of the strong, something sweet.”

Of all the Judges that were in Israel, there was not one who committed so many faults, or by whom God wrought so many miracles, as Samson. His character is dark and inexplicable; insomuch that, if he had not been celebrated in the New Testament as an eminent believer, we might reasonably have doubted whether he was possessed of any true piety. It must be recollected however, that his history is very short, and that the peculiarity of the dispensation under which he lived may account for many things, which, if done at this time and without the special appointment of Heaven, would be highly criminal. Besides, there might be in him many exercises of true piety, which, if they had been recorded, would have reflected a different light upon his character. The circumstances of his birth we have noticed; those of his marriage are next to be considered.

We cannot approve his conduct in connecting himself with a Philistine woman, though we commend it highly in not forming that connection without having first obtained the consent of his parents. It would seem as if his choice was sanctioned by God, because we are told, that “it was of the Lord that he sought an occasion against the Philistines, verse 4.” But this circumstance does not necessarily make the action good; it may be that God only overruled the evil propensities of Samson, to accomplish his own purposes against the oppressors of his people. See Joshua 11:20; 1 Kings 12:15.

However, in going down with his parents to Timnah, where the woman lived, he turned aside from them into a vineyard, and, when separated from them, was attacked by a young lion; whom, though unarmed, he tore, as easily as he would have torn a goat, verse 6. This he did through the mighty power of God. Yet though the exploit was so astonishing, he concealed it utterly from his parents, and proceeded with them as though nothing particular had happened unto him, verse 6. What a rare instance of modesty was this! How few people are there in the world, who, if they had performed such an act, could have allowed it to remain hidden from their dearest friends!

Having obtained the consent of the woman, he returned home, and, after a time, went to Timnah with his parents again, in order to take her for his wife and complete the nuptials. In his way, he turned aside again, to view the lion, whom he had slain. His intention probably was to revive in his soul a sense of the divine goodness to him, in having given him so signal a deliverance; but behold, to his utter astonishment, he found a swarm of bees and honey in the carcass of the lion! verses 8, 9. Upon this he took of the honey, and ate it, and gave it to his parents; but still concealed the miracle which had been wrought in his favor.

Everything being prepared for the nuptials, he, according to the custom of the country, made a feast of seven days’ continuance, at which thirty young men of the Philistines attended as his friends and companions. On this occasion he proposed to them a riddle, which will be profitable for our present consideration.

We will consider it,

I. As proposed on that occasion.

In the proposing of it we see no evil whatever.

There was nothing improper in the riddle itself; it had nothing of an unfitting nature couched under it; and it served as a trial of their ingenuity, and as an occasion of innocent mirth. Indeed its ultimate design was good, inasmuch us it would of necessity lead to a disclosure of the miracle that had been wrought, and consequently to a display of the power and goodness of Israel’s God.

But the manner of proposing it was replete with evil.

A wager was laid with all the thirty companions respecting it; and that wager was in itself evil, as being both the root and fruit of covetousness. But, if anyone is disposed to deny that the laying of wagers is evil in its nature, no one, after reading this history, can doubt whether it be evil in its tendency. After three days’ fruitless inquiry, the pride of these thirty companions was greatly mortified, and their covetousness excited to a most fearful degree. Not being able to bear the thought of losing their wager, they were filled with indignation, and threatened to burn the bride, together with her father’s house, if she did not get the secret from her husband, and reveal it unto them. She, partly through fear, and partly from a partiality for them, labored incessantly to gain from her husband the solution of the riddle. With this view, she wept before him during the remaining days of the feast, pretending that his secrecy was a proof of his lack of affection for her; and at last, having quite wearied him with her importunity, she obtained from him the secret, and then revealed it to them, and enabled them to gain the wager.

Samson might justly have disputed the point with them, because they did not find out the riddle themselves, but obtained the knowledge of it by treachery. But, though he told them, “If you had not plowed with my heifer, you had not found out my riddle,” yet he determined to pay the wager. But what a terrible resolution did he adopt! He determined to kill thirty men of the Philistines, and with their garments to pay the wager that he had lost. It is said indeed that “the Spirit of the Lord came upon him, and he went down to Ashkelon and slew them;” nor can we presume to question for a moment the justice of God in inflicting such judgments on the enemies of his people. He may take them off when he will, and by whom he will.

But viewing the action by itself, we see in it altogether a most dreadful exhibition of the effects of gambling:

in his friends, pride, covetousness, wrath, cruelty, and a confederacy to gain by fraud what they could not obtain in any other way;

in his wife, hypocrisy, deceit, and treachery;

in Samson, revenge, robbery, and murder!

Perhaps in the annals of the whole world we shall not find a more striking display of the manner in which gamblings are contracted, acknowledged, and discharged. They are contracted at friendly and convivial meetings; they are acknowledged as of greater obligation than all the common duties of justice and charity; and the peace of whole families, that were wholly unconnected with the transactions, is invaded. Yes, many are reduced to poverty, to prison, and to death, in order to discharge the debts contracted by the cast of a dice, or by the turning up of a card. I may go further still, and say, that of all the sources of suicide, gambling is by far the most fruitful.

As to the endearments of friendship, or the sweets of conjugal affection, gambling almost invariably produces the same result as in Samson’s case, who left the place in disgust, deserted his treacherous wife, and had the mortification to find her afterwards in the embraces of one who had just before professed himself his greatest friend. Would to God that every gambler in the universe would duly consider this history!

We will now proceed to consider the riddle,

II. As applicable to other subjects.

We do not mean to assert that it was intended to be applied to other subjects; though, considering the nature of that dispensation, and the peculiar circumstances of his history—it seems highly probable that everything related of him had either a typical aspect or a mysterious import. We wish, however, always to lean to the safer side, and to suggest only in an accommodated sense any observations which would admit of doubt, if applied to the Scripture as expressive of its real import.

With this caution we think the riddle may be applied:

1. To the Lord Jesus Christ himself.

We know that he came down from the bosom of his Father, assumed our nature, sojourned many years upon the earth, and was at last put to death, even the accursed death of the cross. Now what good could we expect to result from this? Must we not rather suppose that the greatest possible evil must accrue from it, even the more aggravated condemnation of the whole world? Yet behold, “out of the eater came forth meat;” out of that, which we would have imagined would prove the destruction of the whole human race, has proceeded the salvation of ruined man!

In this light was this mystery announced to Adam in Paradise, “I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel! Genesis 3:15.” Here the very wounds which Satan would inflict on the Lord Jesus, are spoken of as the means of effecting his own destruction! Isaiah speaks to the same effect, that the Messiah, by making his own soul an offering for sin, would secure to himself a seed who should live forever! Isaiah 53:10; Isaiah 53:12. In the New Testament, the same mysterious representations are given us of Christ, “He was made in the likeness of sinful flesh, that he might condemn sin in the flesh, Romans 8:3;” and “that through death he might destroy him who had the power of death, that is the devil, and deliver those who through fear of death were all their lifetime subject to bondage, Hebrews 2:14-15. See also 2 Corinthians 5:21; 2 Corinthians 8:9 and 1 Peter 2:24.”

His death would be our life.

His sufferings would be our happiness.

His humiliation would be our glory! Amazing!

Yet so it is; for when he appeared to have been utterly vanquished, he rescued us from the hand of his great adversary, and spoiled all the principalities and powers of Hell, and triumphed over them openly on his cross.”

2. To every member of his mystical body.

Great and multiplied are the trials of the Lord’s people. Yet the very billows that threaten to overwhelm them, bear them forward to their desired haven. View the trials which they have in common with the rest of mankind. These are sent to them by God for their good, Hebrews 12:10-11; to improve their graces Romans 5:3-5, and eventually to augment the eternal weight of glory that shall be given them at their departure hence! 2 Corinthians 4:17.

View the trials which they meet with on account of their Christian profession; these are rather a ground of joy than of sorrow, Matthew 5:10-12, and are occasions of holy glorying, inasmuch as they are the means of bringing to us much richer communications of divine aid, 2 Corinthians 12:9-10, and of advancing that very cause which they are intended to repress, Philippians 1:12.

Whether therefore the riddle was intended to comprehend these things or not, we are sure that it was not more applicable to the occasion on which it was used, than it is to the trials and deliverances of the Lord’s people.

But, in order to unravel this mystery, we must plough with the Lord’s heifer, and seek the teachings of his Spirit, 1 Corinthians 2:11; Matthew 13:11.

Two words of advice I would suggest as arising out of this subject.

1. Be frequent in reviewing the mercies of your God.

There is no one who has not met with mercies and deliverances, on account of which he has reason to bless his God. And if we took frequent occasions of reviewing these mercies, what sweetness might we not extract from them; and that not for our own refreshment only, but for the comfort and refreshment of all connected with us!

Though, as must frequently be the case, there may be things in our private experience which we cannot communicate even to our dearest friends—yet it would be impossible but that they must derive benefit from converse with us, after we ourselves have extracted the honey which God’s dispensations towards us are calculated to afford.

Let us then frequently turn aside even from our dearest friends, or in the midst of the most important business, to contemplate the mercies we have received; and we shall often be surprised at the rich stores of wisdom and consolation which we shall derive from them.

2. Do not be hasty to complain of God’s judgments.

The troubles which we may be called to endure, may appear insupportable; and we may be ready to say, like Jacob, “All these things are against me.” But, if we wait, we shall find that they are all working for our good; and that though “clouds and darkness may be round about the Lord, righteousness and judgment are the basis of his throne!”

How many thousands after a time have been constrained to say with David, “It is good for me that I have been afflicted!” Know Beloved, that there is no trial so heavy, but, if you acknowledge God in it, it shall yield you a rich supply of heavenly consolations. The most striking illustration of this truth will be found in Jehoshaphat’s victory over three confederate armies; he was no less than three days in gathering the spoil, 2 Chronicles 20:2; 2 Chronicles 20:25; Even that last of enemies, death itself, however formidable it may appear, shall yield sweets to the believing soul. The conflict with death may be severe; but the triumph over it shall be complete, and the fruits of victory eternal!

Charles Simeon (1759-1836)

Judges 13:22-23

“We are doomed to die!” he said to his wife. “We have seen God!” But his wife answered, “If the LORD had meant to kill us, he would not have accepted a burnt offering and grain offering from our hands, nor shown us all these things or now told us this.”

After a brief mention of several judges who successively bore sway in Israel, we are led to the contemplation of one whose birth, as well as life, deserves particular consideration. To his parents a revelation was made respecting him; which revelation, together with the effects of it on their minds, will form the subject of our present discourse.

Let us notice,

I. The revelation made to them.

The Israelites for their iniquities were brought under the power of the Philistines, who oppressed them sorely and for a long period. But God of his own grace and mercy raised up unto them a deliverer. Other deliverers had been raised up at once, and at the precise time that the deliverance was to be effected; but, in the present instance, the person who was to be God’s instrument of good to the nation, was not even conceived in the womb. He was to be born, as Isaac and Jacob had been, of a mother who was barren; in order that he might more eminently appear to be a special gift of God. “Again the Israelites did evil in the eyes of the LORD, so the LORD delivered them into the hands of the Philistines for forty years. A certain man of Zorah, named Manoah, from the clan of the Danites, had a wife who was sterile and remained childless. The angel of the LORD appeared to her and said, “You are sterile and childless, but you are going to conceive and have a son. Now see to it that you drink no wine or other fermented drink and that you do not eat anything unclean, because you will conceive and give birth to a son. No razor may be used on his head, because the boy is to be a Nazirite, set apart to God from birth, and he will begin the deliverance of Israel from the hands of the Philistines, Judges 13:1-5.”

The law relating to Nazarites required a total abstinence from wine, or strong drink, or from anything unclean, Numbers 6:2-8; And as his consecration to this state was to commence from his first formation in the womb, his mother was immediately to observe all that kind of abstinence which was required of the Nazarite himself, and to continue it until the child should be both born and weaned. This occurrence she mentioned to her husband, together with the charge given to herself respecting the abstinence that was required verse 6, 7. Manoah, being strong in faith, entertained no doubt respecting the accomplishment of the Angel’s words; but being desirous that the mercy intended to the nation should not be obstructed by any error or neglect on his part—he besought the Lord that the same person should be sent to them again, to teach them more fully whatever was necessary for them to know, or do, respecting the child.

The visit was repeated, according to his desire; and the testimony was confirmed by a visible display of the divine power. Manoah, not knowing who this angel was, whether he was only a man, or an angel in human shape, or whether he was not the Angel of the Covenant, even the Son of God himself in human shape, requested permission to set before him a banquet, or an offering, as might be most suited to his character; but when he had presented an offering, fire, probably from the rock or from Heaven, consumed the sacrifice; and the Angel ascended in the flame to Heaven; and thereby testified the acceptance both of their persons and their sacrifice.

Let us now notice,

II. The effect produced upon them.

Great was the faith both of Manoah and his wife; but she, being the more eminent of the two, experienced a very different effect. The revelation produced:

1. In Manoah, fear.

He now perceived and knew, that the person who had announced these tidings to him was God, in human shape; and Therefore he conceived that both he and his wife must die.

This idea was not without some foundation; for, when Moses had entreated the Lord to show him his glory, the Lord said to him, “You cannot see my face; for no man shall see me and live;” and for this very reason God put him into a cleft of a rock, and permitted him to see, as it were, only “his back parts, Exodus 33:20-23.”

When Jacob had been favored with a visit from the same divine person in the shape of an angel, he expressed his astonishment that “his life was preserved, Genesis 32:29-30.”

Indeed, when only an angel has appeared to some of the most distinguished servants of the Almighty, they have been so agitated, as scarcely to retain possession of their minds, Judges 6:22; Revelation 19:10. We do not wonder therefore at his apprehensions; but we the more admire the composure of his wife.

2. In his wife, confidence.

She argued in a very different way. She considered the mercies already given to them as tokens for good; for why should God confer such singular honor upon them, if he intended to kill them? Why did he accept at their hands the burnt-offering? Why did he stoop to give them such information? Why give them such gracious promises? Was all this done to mock them? Indeed, if he should kill them, how could the promises be fulfilled? Or for what purpose were they given?

This was a just mode of arguing; for such mercies were both evidences, and pledges, of his love; and therefore were rather to be considered as pledges of future blessings, than as harbingers of ill.

This was precisely the view which Paul entertained of the mercies conferred on him by God, “who,” says he, “delivered us from so great a death, and does deliver; in whom we trust that he will yet deliver us, 2 Corinthians 1:10;” and it is the true light in which every instance of his goodness should be considered.

Let us learn then from hence,

1. To guard against low and unworthy thoughts of God.

It is a common thought, even among good people, that their blessings are too great to be of any long duration. This sentiment does not arise from a view of the instability of human affairs, but from an apprehension that a continuance of their blessings is too great a thing to expect even from God himself, and that his grace, though rich, is not sufficiently extensive for such a gift.

But how dishonorable is this to God! and what an unworthy return for all his goodness to us! Why should we entertain such a suspicion? why should we harbor such ungenerous thoughts? why should we so limit his glorious perfections? Let such apprehensions be checked in their very first rise; and let us remember that his disposition to give, exceeds our utmost capacity to receive, Ephesians 3:20.

2. To make a just improvement of the mercies he bestows upon us.

We shall do well to magnify the grace of God in our thoughts, and to inculcate upon others the same heavenly disposition. See how David argued on a review of his past mercies, “You have delivered my soul from death; will you not deliver my feet from falling, that I may walk before God in the light of the living? Psalm 56:13.” And, when under peculiar temptation he was led to doubt the continuance of God’s goodness to him, he checked himself, by calling to mind the marvelous mercies that had already been given unto him, Psalm 77:7-11.

Nor is it for the comfort only of the person himself that God imparts these glorious hopes, but for the encouragement of others also; and this was the improvement which Paul made of his own happy experience, 2 Corinthians 1:3-4. Only let it be recollected what God has done for us, in giving up his Son to the accursed death of the cross; and can we then limit his tender mercies? Can we doubt his willingness to give us anything else, Romans 8:32.

Whether therefore it is for the comfort of our own minds, or for the encouragement of others, this is the thought which we should ever bear in remembrance, and enlarge our own expectations from God in proportion as he multiplies his benefits to us; we should look on all present blessings as the first-fruits that precede the harvest, or as the drop before the shower!

Charles Simeon (1759-1836)