Companions, the chief friends of the bridegroom, (John iii. 29,) the paranymph. (St. Ambrose) (Calmet) --- Protestants, "But Samson's wife was given to his companion, whom he had used as his friend." It seems her father had supposed, from Samson's keeping away for a long time, that he had abandoned her. (Haydock) --- But, though he offered some sort of recompense, (Menochius) he justly fell a victim to the people's rage, who abhorred adultery, (Calmet) and were irritated at the persecution which he had brought upon them, chap. xv. 2, 6. (Haydock) CHAPTER XIV. After. The same term is used in the original as chap. xiv. 8, which may be rendered "a year after," as it is not probable that the wife of Samson should be married to another, nor that he should lay aside his resentment much sooner. (Calmet) Sister. Jacob married two sisters, and such marriages were not uncommon among the eastern nations. (Calmet) --- Samson does not accept the offer, as it was now contrary to the law, Leviticus xviii. 18. (Menochius) Evils. This is a declaration of war, made by Samson in person, against a whole nation. (Haydock) --- He does not wish to engage his countrymen in the quarrel, that they may not be more oppressed. God chose that he should weaken the Philistines by degrees. They had been apprised of the injustice done to Samson, and did not strive to hinder it, so that they all deserved to suffer. (Grotius; Estius; Calmet) Foxes. Being judge of the people, he might have many to assist him to catch with nets or otherwise a number of these animals; of which there were great numbers in that country, (Challoner) as we may gather from Canticle of Canticles ii. 15., and Lamentations v. 15. (Menochius) --- Hence many places received the name of Sual, Josue xv. 28., and xix. 42. Pompey exhibited 600 lions at Rome, and the Emperor Probus 5000 ostriches, and as many wild boars, &., in the theatre. (Vopisc.; Pliny [Natural History?] viii. 16.; Cornelius a Lapide) --- Is it more incredible that Samson should collect 300 foxes? By this means he cleared his country of a pernicious animal, the most proper for carrying flambeaux, and spreading fire far and wide among the fields of the enemy. By tying the foxes together, he hindered them from retiring into their holes, and gave the fire time to take hold of the corn and vineyards. (Calmet) --- Ovid mentions a Roman custom of burning foxes in the theatre, with torches tied upon their backs, in the month of April; which some have imagined was in memorial of this transaction. (Serarius, q. 7.)"Factum abiit, monumenta manent, nam vivere captam Nunc quoque lex vulpem Carseolana vetat. Utque luat p\'e6nas genus hoc cerealibus ardet, Quoque modo segetes perdidit, illa perit." ----- Fast. iv. --- Torches. Hebrew and Septuagint, "a torch or firebrand," (Haydock) made of resinous wood, such as the pine, olive, &c., which easily catch fire, and are extinguished with difficulty. (Calmet) --- Qua fugit incendit vestitos messibus agros---Damnosis vires ignibus aura dabat. (Ovid) "Where'er he flees, corn-fields in flames appear, The fanning breeze brings devastation near." A hundred and fifty firebrands, in different parts of the country, destroy the farmer's hopes. (Haydock) --- And olive. The conjunction in now wanting in Hebrew and some translate, "the vineyards of olive-trees." (Kimchi) --- But who ever heard of such an expression? It is better therefore to supply and, with the Septuagint (Calmet) as the Protestants also have done. (Haydock) --- "The foxes signify the deceitful ensnares, and chiefly heretics." (St. Augustine in Psalm viii.) (Du Hamel) Father. Thus they met with the fate which the woman had endeavoured to avoid, by an infidelity to her husband. (Salien) --- The princes of the Philistines acknowledged the wrong which had been done to Samson, and thus testify their abhorrence of adultery. (Calmet) --- Some Hebrew manuscripts confirm the Septuagint, Arabic, and Syriac versions; and instead of "her father with her," read, "and her father's house," (Kennicott) or all his family. Of you. He intimates that they should answer for the injustice which they ought to have prevented, or punished sooner. (Haydock) --- Hebrew, "If you had done like this," and slain the father and daughter, I should be quiet. (Du Hamel) Thigh. Striking this part is often mentioned as a mark of consternation, Jeremias xxxi. 19. (Menochius) --- Hebrew, "and he smote them thigh and leg, with a great slaughter." (Haydock) --- Vatable supposes this means an entire destruction. Chaldean, "he smote both horse and foot." He rendered them incapable of fleeing, or of making resistance, Nahum ii. 5. (Calmet) --- Cavern. Hebrew sahiph, signifies, "the top, branch, &c. The rock might be covered with wood, (Calmet) and was situated in the confines of the tribes of Simeon, Juda, and Dan, 1 Paralipomenon iv. 32. (Menochius) Spread. Hebrew, "encamped in Juda, and spread themselves in Lechi." (Haydock) Kill me, in a treacherous manner. He was not afraid of them. (Calmet) Cords. Hebrew habothim, Septuagint Greek: Kalodiois, denote strong ropes or cables. (Menochius) --- Etam is not in Hebrew or the Septuagint. (Haydock) Bone. Hebrew, "Lechi," as it was called after the slaughter made by Samson, ver. 15. It is about 20 miles to the east of Ascalon. (Calmet) --- Approach: literally, "the smell." This expression is often used to denote burning. (Septuagint; Chap xvi. 9.; Daniel iii. 94.) There. The Septuagint, Josephus, and the Vulgate agree, reading Hebrew truth, instead of the present teriya, "fresh," or raw, which seems an useless remark in this place. (Calmet) --- Asses are very large in Palestine. (Menochius) Asses. He insists on this particular, as such an unusual weapon rendering his victory more astonishing, and he would not leave any room for doubt. Hebrew is variously translated, "with the jaw-bone of an ass, I have made a heap, yea two heaps; with the jaw-bone of an ass, I have defeated a thousand men." (Syriac, &c.) Castalion and Bonfrere defend the Vulgate. The Septuagint have, "with the jaw-bone of an ass I have entirely taken them off, (Haydock; defending them) with," &c. They have explained chamorathayim, as the first person of emor, rubefecit, or Chaldean destruxit, "I have covered them with blood;" and indeed to understand it of "two she asses," is impossible. (Calmet) --- This verse formed the chorus of Samson's song. (Haydock) --- He did not take the glory to himself, as Josephus ([Antiquities?] v. 10,) would insinuate, but attributed the victory to God, ver. 18. (Salien, in the year before Christ 1172.) This miracle of strength can no more be accounted for by reason, than many others. (Worthington) Which is, &c. This is added by the Vulgate being the interpretation of the Septuagint Anairesis; (Calmet) though it also signify, "the slaughter." (St. Ambrose, ep. 19.) (Haydock) --- The Syriac and Arabic have read domoth, "the blood," instead of ramath Lechi, "the lifting up;" or as others would have it, "the throwing down of the jaw-bone." (Calmet) --- Samson had snatched it form the ground, slew the thousand Philistines, and left it a a monument of his victory. (Haydock) Thirsty. St. Ambrose (ep. 19 or 70) follows Josephus, (Menochius) is supposing that the arrogance of Samson, in attributing the victory to his own strength, was thus punished. But others are more favourable to the hero, (Calmet) and suppose that his thirst was occasioned by the extraordinary fatigue. He sufficiently testifies that he had received all from God, (Menochius) and he is immediately favoured with another miracle. (Haydock) --- God is able to grant victory by the most feeble instruments, and he is never wanting when his presence is requisite. (St. Augustine, Doct. iv. 15.) (Tirinus) Then. Hebrew, "And God clave the Mactesh (Haydock; hollow place, great tooth;" or the name of a rock, as Josephus and others understand it, perhaps on account of its resemblance with a tooth) which was at Lechi; and....he called it the fountain of him who cries out, (Calmet; En-hakkore, Protestants) which is in the Lechi, until this day." The translating of some proper names has given occasion to various difficulties. See 2 Kings vi. 3., and 1 Paralipomenon iv. 22. (Haydock) --- Sophonias (i. 11,) mentions a place called (Mactesh, or) Machtes, in Hebrew, which seems to have been built where the fountain of Samson was. (Calmet) --- It is a greater miracle to draw water out of a dry bone, than out of the earth or stones. But all things are possible to God. (Worthington) CHAPTER XV. Years. Salien gathers from this remark being made here, that the Philistines still asserted their dominion over Israel, but with greater moderation than they had done before: and both nations acknowledged the judicial authority of Samson, who had now been giving them such proofs of his valour for two years, soon after he performed the feat at Gaza, in the year before Christ 1169, being on some business. (Haydock) A harlot, or an innkeeper; for the Hebrew word signifies either. (Challoner) --- We have already noticed the ambiguity of the word zona, which occurs [in] Josue ii. 1, and is applied to Rahab. This woman seems to have been of the same profession. Gaza was one of the strongest towns of the Philistines, on the south of the country. Some have erroneously supposed, (Calmet) that it was so called from a Persian word, which signifies a treasury, as Cambyses there deposited his most valuable effects. (Mela. i. 11.) Setting. Hebrew, "they laid wait for him all night in the gate,....and were quiet all night, saying, in the morning, when it is day, we shall kill him." They hoped to seize him unawares, (Haydock) as they were afraid to rouse this lion, and hence probably refrained from setting fire to the house: (Calmet) though they might be deterred from doing this, by the fear of the conflagration spreading to other parts of the city, (Haydock) and by an over-ruling Providence. (Salien) Bolt, which may translate, "lock." (Haydock) --- The doors of the Hebrews were fastened with bars tied in a curious manner, so as to require a sort of a key, and not to be opened but on the inside. Hebron was above thirty miles distant: but travellers mention a small hill, where they say the doors were left in the vicinity of Gaza; (Calmet) and the text does not assert that Samson carried them as far as Hebron. (Haydock) --- He went out by that gate, contrary to the expectation of the Philistines, who supposed that he would go towards Thamnatha. If any saw him, none durst encounter the hero, as they had not yet forgotten the thousand slain with the jaw-bone. (Salien) --- The pagans confound their Hercules with Samson; (St. Augustine, City of God xviii. 19.) but the former durst not attack two at a time, whereas the latter engaged and slew many. (Worthington) After this. The lamentable fall of Samson took place in the last year of his administration, when Heli, of the house of Thamar, succeeded Achitob I. in the high priesthood. (In the year before Christ 1154. Salien) --- Sorec was not far from Saraa, where Samson was born. It probably belonged to the Philistines, as Dalila is generally supposed to have been of that nation, and most people believe a harlot. (Calmet) --- Adrichomius says the eunuch was here baptized. (Tirinus) --- Dalila. Some are of opinion she was married to Samson; others that she was his harlot. If the latter opinion be true, we cannot wonder that, in punishment of his lust, the Lord delivered him up by her means into the hands of his enemies. However, if he was guilty, it is not to be doubted, but that under his afflictions, he heartily repented and returned to God, and so obtained forgiveness of his sins. (Challoner) --- Dolol means, "to be impoverished or weakened," as Samson was in all respects by this wicked woman. Princes, the five satraps, who had the chief sway in the nation, either came in person or sent messengers to Cephar-Sorec. They were convinced that the strength of Samson was supernatural; but they wished to learn whether it depended on some magical charm, or on some religious observation, or whether he was vulnerable only in some particular part, like Achilles, who could only be slain by a wound in the heel, according to the pagans. (Calmet) --- If Dalila would learn, and endeavour to remove the obstacle, these princes engaged to give her each 1100 pieces (or sicles, Calmet) of silver. (Salien) Her, in jest. (Haydock) --- Sinews; such were frequently used for strength. (Vegetius iv. 9.; Psalm x. 2) Cato often speaks of loreos funes, (Calmet) or "leathern thongs." (Haydock) --- Moist. Hebrew, "seven bands, green and moist;" as if he were speaking of willow twigs, or bands made of the rind of trees, &c. But we need not abandon the Septuagint and Vulgate to follow the moderns in this place, as yetharim unquestionably means cords of sinews, and the epithet, green, is applied to the eyes of Moses, (Deuteronomy xxiv. 7.) to denote their shining vigour and strength; so here it may signify, that the sinews were to be fresh and in full perfection. (Calmet) --- Dalila might easily think that such bands would make Samson her prisoner. She had people to assist her, in case she proved successful. But Samson probably broke the bands before they made their appearance; otherwise he would have resented the woman's infidelity, and not exposed himself again. He supposed she only made these exclamations to see what he would do, ver. 9., &c. Fire. Protestants, "and he brake the withs, as a thread of tow is broken when it toucheth the fire." (Haydock) --- Thus he played with her, never suspecting that the enemy was concealed so near. (Calmet) Lace, "the woof about the beam," &c. Hebrew, "the web, and she fastened it, " &c. The original text is here imperfect. (Haydock) --- The Septuagint have preserved eighteen words, which have been omitted in Hebrew, "the web, (and fastened them with a pin unto the wall, then shall I be weak, and be as another man. An it came to pass, when he slept, that Dalilia took seven locks of his head, and wove them with a web) and fastened them with a pin, (unto the wall) and said," &c. (Kennicott, Diss. ii.) --- The Vulgate expresses the whole idea in fewer words: but the Hebrew leaves the proposal of Samson imperfect. It is observable that Grabe's edition of the Alexandrian Septuagint has no mark of any thing being redundant; whence we might suppose, that in the days of Origen, (whose marks he endeavours to exhibit) the Hebrew agreed with the Greek version: but the 14th verse is rather different from the Vatican copy, which has been given above. --- "And Dalila (so the Septuagint always style her) lulled him asleep; ( Greek: ekoimisen, as [in] ver. 19, (Haydock) perhaps by giving him some potion, with which people of her character are frequently provided; Salien) and she wove the seven curls of his head with the wool, and she fastened them with the pins of wood into the wall," &c. (Haydock) --- The Hebrew text is liable to many difficulties, says Calmet; "If thou shalt make a tissue of seven locks of my head with the veil, which thou weavest, and shalt fasten it to a nail, I shall become weak as another man: or, If thou weave together my hair and my thread," &c. The ancients were accustomed to weave standing. Samson was probably lying on the ground, while Dalila was acting this farce. (Calmet) Death. Hebrew, "and pressed him so, that his soul was straitened unto death." It would be well if Christians would always make as stout a resistance against manifest temptations to sin, as Samson did on this occasion, when he might consider the revealing of the truth rather as an indiscretion than as a crime. It is difficult to determine in what precisely the fault consisted, which was followed by so severe a punishment. Perhaps he may have been placed as a pattern of patience, like holy Job, without incurring the divine displeasure. Yet most people suppose, that he fell by the love of women, and by disclosing the secret of his strength. But where do we read that he had received a precept from god, not to mention it even to his wife? For in this light Sts. Ephrem and Chrysostom, Sulp Severus, Pererius, and others, represent Dalila, which removes the greatest objection to his character. We have seen (ver. 1) that the harlot of Gaza might be only an innkeeper; and the first object of his love, was proposed to him by the holy spirit, chap. xiv. 4. But even allowing that Dalila was a harlot, though the Scripture does not assert it, what harm was there in Samson's endeavouring to reclaim her, and to make her his wife, as Osee (i. 2.) was commanded to do? It is only said, (ver. 4) the he loved a woman; and his subsequent conduct with her, might be nothing more than what is lawful among lovers, or even commendable between married people. Isaac's playing with Rebecca, his wife, (Genesis xxvi. 8.) was a proof of his conjugal love for her, as St. Francis de Sales observes. Generous souls are frequently prone to love, and delight to unbend their minds in the company of the fair sex, with whom they can fear no rivalship in strength. Samson, in particular, seemed unable to deny their importunate requests. He yielded at last to explain his riddle to his first wife, and though he was justly offended at her infidelity, he took occasion from it to begin the work for which he was sent by God, the destruction of the enemy. Perhaps he thought that his compliance with the repeated solicitations of Dalila would be attended with the like effect, as in reality it was, and he destroyed more in death than during the whole course of his life. Without the strongest proofs, it seems unjust to pass sentence of condemnation upon a great character, the number of the perfect being already too small. Our Saviour, laden with the sins of mankind, as with the treacherous Dalila, exclaimed, my soul is sorrowful unto death, Matthew xxvi. 38. Yet (Haydock) the weakness of Samson's heart throughout this history, is still more surprising than the strength of his body. (Calmet) --- Tirinus asserts that God had granted him such strength, with an order not to disclose the secret, that it was attached to the not wilfully having his hair cut. Thing. Hebrew and Septuagint, "He told her all his heart." --- That is to say, consecrated, is added by the Vulgate. (Haydock) --- Men. Was the hair the physical, or only the moral, cause of his wonderful strength? It is generally believed that it was only a moral cause, or a token appointed by God, that as long as Samson retained his hair he should be endued with such force. The pagans relate, that the kingdom of Nisus and of Pterelaus depended on a fatal lock of hair, which their daughters cut off. Crinis inh\'9crebat, magni fiducia regni. (Ovid, Met. viii.; Apoll. 2.) (Calmet) To me. Hebrew, "to her." Lah instead of li, perhaps in all the printed editions except the Complutensian, which has corrected the mistake, and is authorized by some manuscripts. (Kennicott) Knees, by some soporiferous draught, as on the other occasions. (Menochius) --- Barber. He only produced the razor, or rather a pair of scissors, such as were used to shear sheep. Barbers were unknown at Rome for 454 years; and the ancient Greeks looked with indignation upon those who introduced the custom of shaving among them. (Pliny, [Natural History?] vii. 59.) The Hebrews did not cut all their beard, and generally let the hair of their head grow long. Samson wore his curled, which is still the fashion among some people. --- And began. Septuagint, "he began to be humbled, (Calmet) or rendered abject, and his strength," &c. Hebrew, "she began to render him contemptible" (Haydock) "But what is strength without a double share Of wisdom? vast, unwieldy, burdensome." --- Milton's Samson. CHAPTER XVI. Myself. This might insinuate that he was bound, though it may only mean that he will extricate himself from the hands of the Philistines. (Calmet) --- We read of no bands on this occasion. But the loss of the sign of his being a Nazarite was Samson's greatest misfortune, and rendered him less formidable than if he had been bound with chains of adamant. He was not sensible of his loss at first; or he himself was uninformed that his strength depended on the preservation of his hair. The cutting it off was wholly involuntary, so that, if he sinned by losing it, we must conclude that he was guilty in putting himself in the power of a woman, by revealing a secret which he ought to have kept to himself. Other Nazarites were surely under no such obligation. If a barbarous ruffian or infidel had, by violence, deprived them of their sacred ornament, or touched them with something unclean, they would have been obliged to submit to the legal purifications, but no blame could have attached to them. (Haydock) --- From him, as to the gratuitous and supernatural degree of strength. (Menochius) Chains. Hebrew and Septuagint add, "of brass," which were more ancient than those of iron or of steel. Brass was generally used instead of the latter, for knives, &c. (Calmet) --- Gaza, the place where he had lately given such an instance of strength, ver. 3. (Haydock) --- Grind. Before the invention of wind or of water mills, the ancients forced their meanest slaves to grind with a hand-mill, consisting of two large stones. Many such are made in the isle of Milo. The mill was the common place for slaves, who had given an offence not deserving of death, Isaias xlvii. 2., Lamentations v. 13. (Cod. Theod. de p\'9cnit.) Apuleius describes their condition as most pitiful; half naked, with their hair half cut, their feet chained, disfigured with scourges, &c. (Metam. ix.) Herodotus (iv. 2.) says, that the Scythians put out the eyes of their slaves, that they may not become dizzy with turning round vessels of milk, upon which these people feed. Such was the condition of Samson. St. Jerome (in Isaias xlvii.) mentions a foolish interpretation of the Rabbins, as if the Philistines obliged this strong man to have children by their women. See Thalmud, sutah 1, fol. 10. (Calmet) (Job xxxi. 10.) (Haydock) --- Samson "laboured hard, that he might not eat his bread for nothing." (Lyra.) Again. Hebrew adds, "as when he was shaven." (Haydock) --- He was in prison three or four months. (Menochius) --- As his hair grew his strength returned, because he entered into himself and did penance, so that he was restored to the rank and privileges of a Nazarite. (Calmet; Menochius) Dagon. Probably the derceto, whom Diodorus (3,) represents with the head of a woman, and the rest of the body like a fish, the chief object of adoration at Ascalon. (Calmet) --- Dagon may signify "wheat;" and hence Eusebius (pr\'e6p. 1,) styles him "the ploughing Jupiter," or "a fish." --- Hands. For this purpose they were offering sacrifices of thanksgiving, (Menochius) which they did not only when they first took Samson, but probably on all their great festivals, till the hero's death. They could not but excite the indignation and zeal of this great judge, and God resented the indignity offered to himself. They cursed Samson, (Haydock) as the Sichemites had done Abimelec on a similar occasion, chap. ix. 27. (Menochius)God "will not connive or linger, thus provoked, but will arise and his great name assert." --- Milton, v. 466. Played. Dancing in a ridiculous manner, (Montanus) running against the walls, or falling down, so as to make the people laugh, (Lyranus) or rather (Haydock) Serarius gathers from the Septuagint that "they buffetted him," and made a sport of him. (Menochius) --- It is not at all probable that Samson would act the ape before the Philistines; but, in attempting to keep off the rabble with many a fruitless blow, against his will he might make them merry. (Calmet) --- He appeared before them in the garb of a slave, covered with the dust of the mill, (Salien) like our Saviour in a fool's garment. (Haydock) --- Two pillars. The temples of Hercules, at Tyre and in Africa, had the same number. (Porphyrius, Abst. 2.) --- The temple of Dagon was supported on wooden pillars standing near each other. People might see down from the roof. (Serarius) --- We read that the theatre of Rome rested on one pivot, and the amphitheatre on two. Ecce populus Romanus universus, says Pliny, ([Natural History?] xxxvi. 15,) binis cardinibus sustinetur. (Calmet) --- The roofs of the Philistine temples were flat, and galleries all around them, so that an immense crowd might be collected, (Menochius) to gaze on this terror of their country, now their prey. They had forgotten how he had formerly carried off their gates, or they concluded that his amazing strength was gone for ever. (Haydock) Play. It is not clear from the text, whether the 3000 were distinct from those who were below. It seems this is the number of all the slain, (Calmet) as Josephus asserts. But the Protestants insert, "the lords of the Philistines were there: and there were upon the roof," &c., which shews that they understand it in the same sense as the Vulgate and the Septuagint which distinguish these outside spectators from those who filled the house, and were in company with the princes. (Haydock) Revenge myself. This desire of revenge was out of zeal for justice against the enemies of God and his people; and not out of private rancour and malice of heart. (Challoner) --- He was judge of his people, and concerned for their wrongs: God, by miracle, testified that he approved of his sentiments. (Calmet) -- Septuagint insinuates that the cry of Samson was accompanied with tears, It was the cry of the heart, which is most eloquent with God. Hebrew and Septuagint, "strengthen me yet this once, O God, and I will repay," &c. (Haydock) Both the. Hebrew adds, "middle" pillars, so that their fall occasioned that the whole temple, (Calmet) excepting perhaps some of the ruins, which are still shewn at Gaza. (Button.)"He tugged, he shook till down they came, and drew The whole roof after them with bursts of thunder." (Milton) (Haydock) Let me die. Literally, let my soul die. Samson did not sin on this occasion, though he was indirectly the cause of his own death. Because he was moved to what he did, by a particular inspiration of God, who also concurred with him by a miracle, in restoring his strength upon the spot, in consequence of his prayer. Samson, by dying in this manner, was a figure of Christ, who by his death overcame all his enemies. (Challoner; Worthington) --- St. Augustine says, "he was not under a human delusion, but divinely inspired....Who will accuse his obedience?" (De C. i. 21., and 26., &c.) And St. Bernard (de pr\'e6c. 3.) observes that he would have sinned, if he had not received a particular inspiration. But many think that he might have acted as he did, without it, in quality of judge, as he might intend primarily to avenge his people and the glory of God. He was willing to sacrifice his life for this purpose, though he would have preserved it, if it had been in his power. (Cajetan; Lessius, &c) --- The Church honours many virgin martyrs, (Calmet) who have thrown themselves into fire or water, in similar dispositions. St. Ambrose says, "it is to be presumed that their zeal came from God." (De Virg. iii. 7.) He mentions St. Pelagia, and her mother and sisters, and St. Soteris, a relation of his, whose memory is honoured on the 10th of February. St. Apollonia's feast occurs the day before. "She leapt into the fire, having her breast enkindled with a stronger flame of the holy spirit. (Brev. Rom. [Roman Breviary?]) See the fact of Razas, 2 Machabees xiv. 37. (Haydock) --- So that the revelation of St. Mathildes doubting of his, Solomon's, Origen's, and Trajan's salvation, as if God would thus keep mankind in fear, seems to be a fabrication. (Baronius. A.D. 604.) St. Paul ranks Samson among the saints, Hebrews xi. 32. --- Life. Express mention is made of 1000 slain by Samson, besides the great numbers, which excited the astonishment of the Philistines, chap. xv. 8. But on this occasion he destroyed 3000 at once, and the death of all the princes made the slaughter more terrible, (Calmet) insomuch that the people being without a head, were glad to let Samson's brethren take away his body without molestation, as they have every reason to fear that the Israelites would now fall upon them. (Salien) --- If 3000 perished on the outside of the temple, (Haydock) Serarius concludes that not less than 20,000 were destroyed in all. Twenty. "Why then, says the Thalmud of Jerusalem, does the Scripture allow him 40? That thou mightest understand the Philistines were kept in awe, by the fear of him, for 20 years after his decease." The Hebrew copies seems to have varied. (Drusius) --- Some refuse the Samson the title of judge, (Masius) as they suppose (Haydock) that Heli filled that office at the same time. But there might be several in different parts of the country, and Heli might administer sacred things, while Samson acted in the character of a warrior. (Calmet) --- Salien believes that Heli only commenced high priest and judge at the death of Samson, and continued for 40 years, though he was 58 years old when he entered upon office, in the year of the world 2900, in the year before Christ 1153. Samson prefigured the Messias, not only in death, but also in his annunciation, birth, name, and in many particulars of his life. He was a Nazarite: Jesus receives that title even from his enemies. Samson marries a foreign woman; is delivered by his brethren of Juda into the hands of his enemies; judges and delivers his people. Christ, the sun of justice, calls the Gentiles; is betrayed by Judas, and abandoned to the fury of the Romans; is appointed Judge and Saviour of all. He embraces the cross, as Samson did the pillars, and by his humiliations redeemed the world. The pagan temple falls and crushes the idolaters. The Jews are overwhelmed in the ruins of their temple and city; and the earth trembles at the death of Christ. He is buried with honour, notwithstanding the malice of his enemies, (Calmet) as the body of Samson was taken from the midst of the raging inhabitants of Gaza, and interred peaceably in his father's tomb. The fabulous account of the Ph\'9cnician, or of another (Haydock) Hercules, who lived about this time, seems to have been chiefly taken from the history of Samson. Both encountered many difficulties, and perished by a woman's malice. Hercules never used a sword, and we do not read that Samson had any. (Calmet) --- "He was possessed of an incomparable strength both of mind and body, says Josephus, ([Antiquities?] v. 10,) which he employed for the destruction of the enemy even to the last breath. His being deceived by a woman, we ought to attribute to human weakness, which is prone to such faults. In all other respects, his virtue entitles him to eternal praise." (Haydock)"Tax not divine disposal; wisest men Have err'd, and by bad women been deceived; And shall again, pretend they ne'er so wise. (Sams. Agon. v. 210.) At that time, is not in the Hebrew or Septuagint. It only means that the event which is recorded took place at some time, which the sacred writer does not determine. We should conclude, that the histories which fill up the remainder of this book, ought to be placed after the death of Samson, (Serarius, &c.) if some passages did not determine us to allow that their proper order must be soon after the death of Josue and of the ancients. The grandson of Moses must, on the former supposition, have been extremely old, whereas he is said to have been a young man, ver. 7. The tribe of Dan was still straitened for room, chap. xviii. 1, &c. (Calmet) --- Josephus, ([Antiquities?] v. 2,) who passed over the history of Michas. (Salien, in the year of the world 2622, the 22d year of Othoniel and Phinees. (Haydock) --- Anarchy at that time prevailed, (ver. 6,) so that we need not wonder to behold such confusion among the Israelites. (Menochius) --- Ephraim. The country was mountainous for nine miles. (Adrichomius) Mother. A rich (Calmet) old widow, since she had grandchildren, one of whom was appointed to serve her domestic chapel. (Menochius) --- She had lost a sum of money, and was venting imprecations against the thief, when her son came and informed her that he had it safe, upon which she changed her curses into blessings. --- Swear, may have another meaning, as if she had made a vow of this money. (Calmet; Menochius) --- Lord. Hebrew Yehova, the title of God, which she gives to idols, (Menochius) or perhaps she preposterously adored both the true and false gods at the same time. (Calmet) --- Many Protestants assert that her intention was good, in what she did. (Monceius; Grotius, &c.) --- So willing are they to excuse all from idolatry but Catholics! (Haydock) --- Almost all interpreters condemn Michas and his mother of superstition, and of acting contrary to the express orders of God, in appointing a priest who was not of the family of Aaron, &c. (Calmet) --- Their graven image was an idol. But this is no proof against the sacred images of Catholics. (Worthington) God. Hebrew pesel umaseca. The word thing, would perhaps be as well substituted, as (Haydock) all are not convinced that the woman was guilty of idolatry. (Cajetan) --- The same figure might be both graven and molten. The image was first carved, and then covered with plates of gold, &c., in the more ancient times. (Calmet) --- There might be two figures made by Michas. (Salien) --- The Theraphim denote "images which foretel what is to happen." (Rabbins; Tirinus) --- But this is not always the case. (Haydock) That....idols is added by the Vulgate. St. Jerome supposes that the ephod denotes all the sacerdotal vestments, and the theraphim whatever else was requisite for priestly functions, ep. ad Marcel. Grotius is of opinion that these theraphim, or cherubim, are styled elohim, gods, (ver. 5) and that the altar, candlesticks, &c., are designated above by whatever was to be graven or molten. Michas had a mind to represent the tabernacle, with its ornaments, in miniature. By the theraphim he might imitate the urim, &c., at the expense of 200 sicles, while 900 might be set apart for the other ornaments. (Calmet) --- Many think that he wished to have domestic gods, like the Lares or Penates. --- Hand. That is, appointed and consecrated him to the priestly office. (Challoner) --- He put in his hand the offerings which he had to make, as was customary, Exodus xxviii. 41. (Calmet) --- Priest, contrary to all order. (Menochius) (Numbers iii. 10., and Hebrews v. 4.) (Calmet) --- The anointing of his hands with oil, prescribed, (Leviticus viii.) could give him no authority. (Worthington) Himself. Serarius thinks this took place before Heli was appointed to succeed Samson. But the opinion of Salien (Menochius) is more probable. For, though he places this history in the 22d year of Othoniel, yet we must remember that he attributes to him all the years of anarchy, so that this liberty was taken by an individual, when none had power or zeal enough to restrain it. How much would Phinees be mortified at this prevarication if he were still alive! (Haydock) --- The title of king may be applied to the judges. But this book was probably written after the appointment of Saul. (Calmet) Another, is not in Hebrew or the Septuagint but it refers to the former young priest, the son of Michas, whose place he took. --- Thereof. It is uncertain whether this be spoken of the city or of the man. Some think that this Levite's mother was of Juda, though his father was the son of Moses, chap. xviii. 30. (Calmet) --- He was poor, as the people neglected to pay tithes, and he imitated their irreligion, being of a fickle temper. He was yet single, (ver. 10 though he married among the Danites, chap. xviii. 30. (Menochius) --- Being a Levite, he is esteemed fitter for the priesthood; so Protestants receive with joy an apostate Catholic priest. (Worthington) A father. So he styles him out of respect, as we do our directors. (Haydock) --- It is a title of dignity, Esther xvi. 11., 2 Machabees xiv. 37., and 2 Paralipomenon ii. 13. (Calmet) --- Pieces, sicles. --- Double suit, one for summer and another for winter, (Menochius) or such as might be worn on common, or on sacred occasions, unless it rather mean a cloak and a tunic; (Calmet) a change of dress, chap. xiv. 13. Good. He was in hopes that the people would come and make their offerings with more zeal, so that he would derive greater advantage: the true character of superstitious misers, 1 Timothy vi. 5. (Calmet) -- He foolishly flattered himself that God would be pleased with his devotion; though he had done so many things contrary to the law. (Menochius) --- Thus many form a religion to themselves, and would still claim the title of Christians. But the judge will drive them away with, I never knew you, Matthew vii. 23. They think that if they believe some things (which they are pleased to call fundamental, though the cannot agree what they are) they may form a "true Catholic church" out of all the contradictory heresies which have made such havoc in the world! Perhaps Michas thus deluded himself with the idea that his innovations were not fundamental. It is rather ridiculous to hear J. Wesley, and a late very weak defendant of his, (Mr. Slack,) refusing the title of Christian to Roman Catholics, while they prostitute it to almost every sectary. But heretics have, indeed, no just pretensions to it. See St. Athanasius, &c.