Expositor's Bible: Judges And Ruth Part 12

"Out of the eater came forth meat; Out of the strong came forth sweetness."

Now in itself this is simply a curiosity of old-world table-talk. It is preserved here mainly because of its bearing on following events; and certainly the statement which has been made that it contained a gospel for the Philistines is one we cannot endorse. Yet like many witty sayings the riddle has a range of meaning far wider than Samson intended. Adverse influences conquered, temptation mastered, difficulties overcome, the struggle of faithfulness will supply us not only with happy recollections but also with arguments against infidelity, with questions that confound the unbeliever. One who can glory in tribulations that have brought experience and hope, in bonds and imprisonments that have issued in a keener sense of liberty, who having nothing yet possesses all things--such a man questioning the denier of divine providence cannot be answered. Invigoration has come out of that which threatened life and joy out of that which made for sorrow. The man who is in covenant with G.o.d is helped by nature; its forces serve him; he is fed with honey from the rock and with the finest of the wheat. When out of the mire of trouble and the deep waters of despondency he comes forth braver, more hopeful, strongly confident in the love of G.o.d, sure of the eternal foundation of life, what can be said in denial of the power that has filled him with strength and peace?

Here is an argument that can be used by every Christian, and ought to be in every Christian's hand. Out of his personal experience each should be able to state problems and put inquiries unanswerable by unbelief. For unless there is a living G.o.d Whose favour is life, Whose fellowship inspires and enn.o.bles the soul, the strength which has come through weakness, the hope that sprang up in the depth of sorrow cannot be accounted for. There are natural sequences in which no mystery lies.

When one who has been defamed and injured turns on his enemy and pursues him in revenge, when one who has been defeated sinks back in languor and waits in pitiful inaction for death, these are results easily traced to their cause. But the man of faith bears witness to sequences of a different kind. His fellows have persecuted him, and he cares for them still. Death has bereaved him, and he can smile in its face. Afflictions have been multiplied and he glories in them. The darkness has fallen and he rejoices more than in the noontide of prosperity. Out of the eater has come forth meat, out of the strong has come forth sweetness. "Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit." The paradox of the life of Christ thus stated by Himself is the supreme instance of that demonstration of divine power which the history of every Christian should clearly and constantly support.

XXI.

_DAUNTLESS IN BATTLE, IGNORANTLY BRAVE._

JUDGES xv.

Given a man of strong pa.s.sions and uninstructed conscience, wild courage and giant energy, with the sense of a mission which he has to accomplish against his country's enemies so that he reckons himself justified in doing them injury or killing them in the name of G.o.d, and you have, no complete hero, but a real and interesting man. Such a character, however, does not command our admiration. The enthusiasm we feel in tracing the career of Deborah or Gideon fails us in reviewing these stories of revenge in which the Hebrew champion appears as cruel and reckless as an uncirc.u.mcised Philistine. When we see Samson leaving the feast by which his marriage has been celebrated and marching down to Ashkelon where in cold blood he puts thirty men to death for the sake of their clothing, when we see a country-side ablaze with the standing corn which he has kindled, we are as indignant with him as with the Philistines when they burn his wife and her father with fire. Nor can we find anything like excuse for Samson on the ground of zeal in the service of pure religion. Had he been a fanatical Hebrew mad against idolatry his conduct might find some apology; but no such clue offers.

The Danite is moved chiefly by selfish and vain pa.s.sions, and his sense of official duty is all too weak and vague. We see little patriotism and not a trace of religious fervour. He is serving a great purpose with some sincerity, but not wisely, not generously nor greatly. Samson is a creature of impulse working out his life in blind almost animal fashion, perceiving the next thing that is to be done not in the light of religion or duty, but of opportunity and revenge. The first of his acts against the Philistines was no promising start in a heroic career, and almost at every point in the story of his life there is something that takes away our respect and sympathy. But the life is full of moral suggestion and warning. He is a real and striking example of the wild Berserker type.

1. For one thing this stands out as a clear principle that a man has his life to live, his work to do, alone if others will not help, imperfectly if not in the best fashion, half-wrongly if the right cannot be clearly seen. This world is not for sleep, is not for inaction and sloth.

"Whatsoever thy hand finds to do, do it with thy might." A thousand men in Dan, ten thousand in Judah did nothing that became men, sat at home while their grapes and olives grew, abjectly sowed and reaped their fields in dread of the Philistines, making no attempt to free their country from the hated yoke. Samson, not knowing rightly how to act, did go to work and, at any rate, lived. Among the dull spiritless Israelites of the day, three thousand of whom actually came on one occasion to beseech him to give himself up and bound him with ropes that he might be safely pa.s.sed over to the enemy, Samson with all his faults looks like a man. Those men of Dan and Judah would slay the Philistines if they dared. It is not because they are better than Samson that they do not go down to Ashkelon and kill. Their consciences do not keep them back; it is their cowardice. One who with some vision of a duty owing to his people goes forth and acts, contrasts well with these chicken-hearted thousands.

We are not at present stating the complete motive of human activity nor setting forth the ideal of life. To that we shall come afterwards. But before you can have ideal action you must have action. Before you can have life of a fine and n.o.ble type you must have life. Here is an absolute primal necessity; and it is the key to both evolutions, the natural and the spiritual. First the human creature must find its power and capability and must use these to some end, be it even a wrong end, rather than none; after this the ideal is caught and proper moral activity becomes possible. We need not look for the full corn in the ear till the seed has sprouted and grown and sent its roots well into the soil. With this light the roll of Hebrew fame is cleared and we can trace freely the growth of life. The heroes are not perfect; they have perhaps barely caught the light of the ideal; but they have strength to will and to do, they have faith that this power is a divine gift, and they having it are G.o.d's pioneers.

The need is that men should in the first instance live so that they may be faithful to their calling. Deborah looking round beheld her country under the sore oppression of Jabin, saw the need and answered to it.

Others only vegetated; she rose up in human stature resolute to live.

That also was what Gideon began to do when at the divine call he demolished the altar on the height of Ophrah; and Jephthah fought and endured by the same law. So soon as men begin to live there is hope of them.

Now the hindrances to life are these--first, slothfulness, the disposition to drift, to let things go; second, fear, the restriction imposed on effort of body or of mind by some opposing force ingloriously submitted to; third, ign.o.ble dependence on others. The proper life of man is never reached by many because they are too indolent to win it. To forecast and devise, to try experiments, pushing out in this direction and that is too much for them. Some opportunity for doing more and better lies but a mile away or a few yards; they see but will not venture upon it. Their country is sinking under a despot or a weak and foolish government; they do nothing to avert ruin, things will last their time. Or again, their church is stirred with throbs of a new duty, a new and keen anxiety; but they refuse to feel any thrill, or feeling it a moment they repress the disturbing influence. They will not be troubled with moral and spiritual questions, calls to action that make life severe, high, heroic. Often this is due to want of physical or mental vigour. Men and women are overborne by the labour required of them, the weary tale of bricks. Even from youth they have had burdens to bear so heavy that hope is never kindled. But there are many who have no such excuse. Let us alone, they say, we have no appet.i.te for exertion, for strife, for the duties that set life in a fever. The old ways suit us, we will go on as our fathers have gone. The tide of opportunity ebbs away and they are left stranded.

Next, and akin, there is fear, the mood of those who hear the calls of life but hear more clearly the threatenings of sense and time. Often it comes in the form of a dread of change, apprehension as regards the unknown seas on which effort or thought would launch forth. Let us be still, say the prudent; better to bear the ills we have than fly to others that we know not of. Are we ground down by the Philistines?

Better suffer than be killed. Are our laws unjust and oppressive? Better rest content than risk revolution and the upturning of everything. Are we not altogether sure of the basis of our belief? Better leave it unexamined than begin with inquiries the end of which cannot be foreseen. Besides, they argue, G.o.d means us to be content. Our lot in the world however hard is of His giving; the faith we hold is of his bestowing. Shall we not provoke Him to anger if we move in revolution or in inquiry? Still it is life they lose. A man who does not think about the truths he rests on has an impotent mind. One who does not feel it laid on him to go forward, to be brave, to make the world better has an impotent soul. Life is a constant reaching after the unattained for ourselves and for the world.

And lastly there is ign.o.ble dependence on others. So many will not exert themselves because they wait for some one to come and lift them up. They do not think, nor do they understand that instruction brought to them is not life. No doubt it is the plan of G.o.d to help the many by the instrumentality of the few, a whole nation or world by one. Again and again we have seen this ill.u.s.trated in Hebrew history, and elsewhere the fact constantly meets us. There is one Luther for Europe, one Cromwell for England, one Knox for Scotland, one Paul for early Christianity. But at the same time it is because life is wanting, because men have the deadly habit of dependence that the hero must be brave for them and the reformer must break their bonds. The true law of life on all levels, from that of bodily effort upwards, is self-help; without it there is only an infancy of being. He who is in a pit must exert himself if he is to be delivered. He who is in spiritual darkness must come to the light if he is to be saved.

Now we see in Samson a man who in his degree lived. He had strength like the strength of ten; he had also the consecration of his vow and the sense of a divine constraint and mandate. These things urged him to life and made activity necessary to him. He might have reclined in careless ease like many around. But sloth did not hold him nor fear. He wanted no man's countenance nor help. He lived. His mere exertion of power was the sign of higher possibilities.

Live at all hazards, imperfectly if perfection is not attainable, half-wrongly if the right cannot be seen. Is this perilous advice? From one point of view it may seem very dangerous. For many are energetic in so imperfect a way, in so blundering and false a way that it might appear better for them to remain quiet, practically dead than degrade and darken the life of the race by their mistaken or immoral vehemence.

You read of those traders among the islands of the Pacific who, afraid that their nefarious traffic should suffer if missionary work succeeded, urged the natives to kill the missionaries or drive them away, and when they had gained their end quickly appeared on the scene to exchange for the pillaged stores of the mission-house muskets and gunpowder and villainous strong drink. May it not be said that these traders were living out their lives as much as the devoted teachers who had risked everything for the sake of doing good? Napoleon I., when the scheme of empire presented itself to him and all his energies were bent on climbing to the summit of affairs in France and in Europe--was not he living according to a conception of what was greatest and best? Would it not have been better if those traders and the ambitious Corsican alike had been content to vegetate--inert and harmless through their days? And there are mult.i.tudes of examples. The poet Byron for one--could the world not well spare even his finest verse to be rid of his unlawful energy in personal vice and in coa.r.s.e profane word?

One has to confess the difficulty of the problem, the danger of praising mere vigour. Yet if there is risk on the one side the risk on the other is greater: and truth demands risk, defies peril. It is unquestionable that any family of men when it ceases to be enterprising and energetic is of no more use in the economy of things. Its land is a necropolis.

The dead cannot praise G.o.d. The choice is between activity that takes many a wrong direction, hurrying men often towards perdition, yet at every point capable of redemption, and on the other hand inglorious death, that existence which has no prospect but to be swallowed up of the darkness. And while such is the common choice there is also this to be noted that inertness is not certainly purer than activity though it may appear so merely by contrast. The active life compels us to judge of it; the other a mere negation calls for no judgment, yet is in itself a moral want, an evil and injury. Conscience being unexercised decay and death rule all.

Men cannot be saved by their own effort and vigour. Most true. But if they make no attempt to advance towards strength, dominion and fulness of existence, they are the prey of force and evil. Nor will it suffice that they simply exert themselves to keep body and soul together. The life is more than meat. We must toil not only that we may continue to subsist, but for personal distinctness and freedom. Where there are strong men, resolute minds, earnestness of some kind, there is soil in which spiritual seed may strike root. The dead tree can produce neither leaf nor flower. In short, if there is to be a human race at all for the divine glory it can only be in the divine way, by the laws that govern existence of every degree.

2. We come, however, to the compensating principle of responsibility--the law of Duty which stands over energy in the range of our life. No man, no race is justified by force or as we sometimes say by doing. It is faith that saves. Samson has the rude material of life; but though his action were far purer and n.o.bler it could not make him a spiritual man: his heart is not purged of sin nor set on G.o.d.

Granted that the time was rough, chaotic, cloudy, that the idea of injuring the Philistines in every possible way was imposed on the Danite by his nation's abject state, that he had to take what means lay in his power for accomplishing the end. But possessed of energy he was deficient in conscience, and so failed of n.o.ble life. This may be said for him that he did not turn against the men of Judah who came to bind him and give him up. Within a certain range he understood his responsibility. But surely a higher life than he lived, better plans than he followed were possible to one who could have learned the will of G.o.d at Shiloh, who was bound to G.o.d by a vow of purity and had that constant reminder of the Holy Lord of Israel. It is no uncommon thing for men to content themselves with one sacrament, one observance which is reckoned enough for salvation--honesty in business, abstinence from strong drink, attendance on church ordinances. This they do and keep the rest of existence for unrestrained self-pleasing, as though salvation lay in a restraint or a form. But whoever can think is bound to criticise life, to try his own life, to seek the way of salvation, and that means being true to the best he knows and can know, it means believing in the will of G.o.d. Something higher than his own impulse is to guide him. He is free, yet responsible. His activity, however great, has no real power, no vindication unless it falls in with the course of divine law and purpose. He lives by faith.

Generally there is one clear principle which, if a man held to it, would keep him right in the main. It may not be of a very high order, yet it will prepare the way for something better and meanwhile serve his need.

And for Samson one simple law of duty was to keep clear of all private relations and entanglements with the Philistines. There was nothing to hinder him from seeing that to be safe and right as a rule of life. They were Israel's enemies and his own. He should have been free to act against them: and when he married a daughter of the race he forfeited as an honourable man the freedom he ought to have had as a son of Israel.

Doubtless he did not understand fully the evil of idolatry nor the divine law that Hebrews were to keep themselves separate from the worshippers of false G.o.ds. Yet the instincts of the race to which he belonged, fidelity to his forefathers and compatriots made their claim upon him. There was a duty too which he owed to himself. As a brave strong man he was discredited by the line of action which he followed.

His honour lay in being an open enemy to the Philistines, his dishonour in making underhand excuses for attacking them. It was base to seek occasion against them when he married the woman at Timnah, and from one act of baseness he went on to others because of that first error. And chiefly Samson failed in his fidelity to G.o.d. Scarcely ever was the name of Jehovah dragged through the mire as it was by him. The G.o.d of truth, the divine guardian of faithfulness, the G.o.d who is light, in Whom is no darkness at all, was made by Samson's deeds to appear as the patron of murder and treachery. We can hardly allow that an Israelite was so ignorant of the ordinary laws of morality as to suppose that faith need not be kept with idolaters; there were traditions of his people which prevented such a notion. One who knew of Abraham's dealings with the Hitt.i.te Ephron and his rebuke in Egypt could not imagine that the Hebrew lay under no debt of human equity and honour to the Philistine. Are there men among ourselves who think no faithfulness is due by the civilised to the savage? Are there professed servants of Christ who dare to suggest that no faith need be kept with heretics? They reveal their own dishonour as men, their own falseness and meanness. The primal duty of intelligent and moral beings cannot be so dismissed. And even Samson should have been openly the Philistines' enemy or not at all. If they were cruel, rapacious, mean, he ought to have shown that Jehovah's servant was of a different stamp. We cannot believe morality to have been at so low an ebb among the Hebrews that the popular leader did not know better than he acted. He became a judge in Israel, and his judgeship would have been a pretence unless he had some of the justice, truth and honour which G.o.d demanded of men. Beginning in a very mistaken way he must have risen to a higher conception of duty, otherwise his rule would have been a disaster to the tribes he governed.

Conscience has originated in fear and is to decay with ignorance, say some. Already that extraordinary piece of folly has been answered.

Conscience is the correlative of power, the guide of energy. If the one decays, so must the other. Living strongly, energetically, making experiments, seeking liberty and dominion, pressing towards the higher we are ever to acknowledge the responsibility which governs life. By what we know of the divine will we are to order every purpose and scheme and advance to further knowledge. There are victories we might win, there are methods by which we might hara.s.s those who do us wrong. One voice says s.n.a.t.c.h the victories, go down by night and injure the foe, insinuate what you cannot prove, while the sentinels sleep plunge your spear through the heart of a persecuting Saul. But another voice asks, Is this the way to a.s.sert moral life? Is this the line for a man to take? The true man swears to his own hurt, suffers and is strong, does in the face of day what he has it in him to do and, if he fails, dies a true man still. He is not responsible for obeying commands of which he is ignorant, nor for mistakes which he cannot avoid. One like Samson is clean-handed in what it would be unutterably base for us to do. But close beside every man are such guiding ideas as straightforwardness, sincerity, honesty. Each of us knows his duty so far and cannot deceive himself by supposing that G.o.d will excuse him in acting, even for what he counts a good end, as a cheat and a hypocrite. In politics the rule is as clear as in companionship, in war as in love.

It has not been a.s.serted that Samson was without a sense of responsibility. He had it, and kept his vow. He had it, and fought against the Philistines. He did some brave things openly and like a man.

He had a vision of Israel's need and G.o.d's will. Had this not been true he could have done no good; the whole strength of the hero would have been wasted. But he came short of effecting what he might have effected just because he was not wise and serious. His strokes missed their aim.

In truth Samson never went earnestly about the task of delivering Israel. In his fulness of power he was always half in sport, making random shots, indulging his own humour. And we may find in his career no inapt ill.u.s.tration of the careless way in which the conflict with the evils of our time is carried on. With all the rage for societies and organizations there is much haphazard activity, and the fanatic for rule has his contrast in the free-lance who hates the thought of responsibility. A curious charitableness too confuses the air. There are men who are full of ardour to-day and strike in with some hot scheme against social wrongs, and the next day are to be seen sitting at a feast with the very persons most to blame under some pretext of finding occasion against them or showing that there is "nothing personal." This perplexes the whole campaign. It is usually mere bravado rather than charity, a mischief not a virtue.

Israel must be firm and coherent if it is to win liberty from the Philistines. Christians must stand by each other steadily if they are to overcome infidelity and rescue the slaves of sin. The feats of a man who holds aloof from the church because he is not willing to be bound by its rules count for little in the great warfare of the age. Many there are among our literary men, politicians and even philanthropists who strike in now and again in a Christian way and with unquestionably Christian purpose against the bad inst.i.tutions and social evils of our time, but have no proper basis or aim of action and maintain towards Christian organizations and churches a constant att.i.tude of criticism. Samson-like they make showy random attacks on "bigotry," "inconsistency" and the like. It is not they who will deliver man from hardness and worldliness of soul; not they who will bring in the reign of love and truth.

3. Looking at Samson's efforts during the first part of his career and observing the want of seriousness and wisdom that marred them, we may say that all he did was to make clear and deep the cleft between Philistines and Hebrews. When he appears on the scene there are signs of a dangerous intermixture of the two races, and his own marriage is one.

The Hebrews were apparently inclined to settle down in partial subjection to the Philistines and make the best they could of the situation, hoping perhaps that by-and-by they might reach a state of comfortable alliance and equality. Samson may have intended to end that movement or he may not. But he certainly did much to end it. After the first series of his exploits, crowned by the slaughter at Lehi, there was an open rupture with the Philistines which had the best effect on Hebrew morals and religion. It was clear that one Israelite had to be reckoned with whose strong arm dealt deadly blows. The Philistines drew away in defeat. The Hebrews learned that they needed not to remain in any respect dependent or afraid. This kind of division grows into hatred; but, as things were, dislike was Israel's safety. The Philistines did harm as masters; as friends they would have done even more. Enmity meant revulsion from Dagon-worship and all the social customs of the opposed race. For this the Hebrews were indebted to Samson; and although he was not himself true all along to the principle of separation, yet in his final act he emphasized it so by destroying the temple of Gaza that the lesson was driven home beyond the possibility of being forgotten.

It is no slight service those do who as critics of parties and churches show them clearly where they stand, who are to be reckoned as enemies, what alliances are perilous. There are many who are exceedingly easy in their beliefs, too ready to yield to the _Zeit Geist_ that would obliterate definite belief and with it the vigour and hope of mankind.

Alliance with Philistines is thought of as a good, not a risk, and the whole of a party or church may be so comfortably settling in the new breadth and freedom of this a.s.sociation that the certain end of it is not seen. Then is the time for the resolute stroke that divides party from party, creed from creed. A reconciler is the best helper of religion at one juncture; at another it is the Samson who standing alone perhaps, frowned on equally by the leaders and the mult.i.tude, makes occasion to kindle controversy and set sharp variance between this side and that. Luther struck in so. His great act was one that "rent Christendom in twain." Upon the Israel which looked on afraid or suspicious he forced the division which had been for centuries latent.

Does not our age need a new divider? You set forth to testify against Philistines and soon find that half your acquaintances are on terms of the most cordial friendship with them, and that attacks upon them which have any point are reckoned too hot and eager to be tolerated in society. To the few who are resolute duty is made difficult and protest painful: the reformer has to bear the sins and even the scorn of many who should appear with him.

XXII.

_PLEASURE AND PERIL IN GAZA._

JUDGES xvi. 1-3.

By courage and energy Samson so distinguished himself in his own tribe and on the Philistine border that he was recognized as judge. Government of any kind was a boon, and he kept rude order, as much perhaps by overawing the restless enemy as by administering justice in Israel.

Whether the period of twenty years a.s.signed to Samson's judgeship intervened between the fight at Lehi and the visit to Gaza we cannot tell. The chronology is vague, as might be expected in a narrative based on popular tradition. Most likely the twenty years cover the whole time during which Samson was before the public as hero and acknowledged chief.

Samson went down to Gaza, which was the princ.i.p.al Philistine city situated near the Mediterranean coast some forty miles from Zorah. For what reason did he venture into that hostile place? It may, of course, have been that he desired to learn by personal inspection what was its strength, to consider whether it might be attacked with any hope of success; and if that was so we would be disposed to justify him. As the champion and judge of Israel he could not but feel the danger to which his people were constantly exposed from the Philistine power so near to them and in those days always becoming more formidable. He had to a certain extent secured deliverance for his country as he was expected to do; but deliverance was far from complete, could not be complete till the strength of the enemy was broken. At great risk to himself he may have gone to play the spy and devise, if possible, some plan of attack.

In this case he would be an example of those who with the best and purest motives, seeking to carry the war of truth and purity into the enemy's country, go down into the haunts of vice to see what men do and how best the evils that injure society may be overcome. There is risk in such adventure; but it is n.o.bly undertaken, and even if we do not feel disposed to imitate we must admire. Bold servants of Christ may feel constrained to visit Gaza and learn for themselves what is done there.

Beyond this too is a kind of adventure which the whole church justifies in proportion to its own faith and zeal. We see St. Paul and his companions in Ephesus, in Philippi, in Athens and other heathen towns, braving the perils which threaten them there, often attacked, sometimes in the jaws of death, heroic in the highest sense. And we see the modern missionary with like heroism landing on savage coasts and at the constant risk of life teaching the will of G.o.d in a sublime confidence that it shall awaken the most sunken nature; a confidence never at fault.

But we are obliged to doubt whether Samson had in view any scheme against the Philistine power; and we may be sure that he was on no mission for the good of Gaza. Of a patriotic or generous purpose there is no trace; the motive is unquestionably of a different kind. From his youth this man was restless, adventurous, ever craving some new excitement good or bad. He could do anything but quietly pursue a path of duty; and in the small towns of Dan and the valleys of Judah he had little to excite and interest him. There life went on in a dull way from year to year, without gaiety, bustle, enterprise. Had the chief been deeply interested in religion, had he been a reformer of the right kind he would have found opportunity enough for exertion and a task into which he might have thrown all his force. There were heathen images to break in pieces, altars and high-places to demolish. To banish Baal-worship and the rites of Ashtoreth from the land, to bring the customs of the people under the law of Jehovah would have occupied him fully. But Samson did not incline to any such doings; he had no pa.s.sion for reform. We never see in his life one such moment as Gideon and Jephthah knew of high religious daring. Dark hours he had, sombre enough, as at Lehi after the slaughter. But his was the melancholy of a life without aim sufficient to its strength, without a vision matching its energy. To suffer for G.o.d's cause is the rarest of joys and that Samson never knew though he was judge in Israel.

We imagine then that in default of any excitement such as he craved in the towns of his own land he turned his eyes to the Philistine cities which presented a marked contrast. There life was energetic and gay, there many pleasures were to be had. New colonists were coming in their swift ships and the streets presented a scene of constant animation. The strong eager man, full of animal pa.s.sion, found the life he craved in Gaza where he mingled with the crowds and heard tales of strange existence. Nor was there wanting the opportunity for enjoyment which at home he could not indulge. Beyond the critical observation of the elders of Dan he could take his fill of sensual pleasure. Not without danger of course. In some brawl the Philistines might close upon him.

But he trusted to his strength to escape from their hands, and the risk increased the excitement. We must suppose that, having seen the nearer and less important towns such as Ekron, Gath and Ashkelon he now ventured to Gaza in quest of amus.e.m.e.nt, in order, as people say, to see the world.

A constant peril this of seeking excitement, especially in an age of high civilization. The means of variety and stimulus are multiplied, and ever the craving outruns them, a craving yielded to, with little or no resistance, by many who should know better. The moral teacher must recognize the desire for variety and excitement as perhaps the chief of all the hindrances he has now to overcome. For one who desires duty there are scores who find it dull and tame and turn from it, without sense of fault, to the gaieties of civilized society in which there is "nothing wrong" as they say, or at least so little of the positively wrong that conscience is easily appeased. The religious teacher finds the demand for "brightness" and variety before him at every turn; he is indeed often touched by it himself and follows with more or less of doubt a path that leads straight from his professed goal. "Is amus.e.m.e.nt devilish?" asks one. Most people reply with a smile that life must be lively or it is not worth having. And the Philistinism that attracts them with its dash and gaudiness is not far away nor hard to reach. It is not necessary to go across to the Continent where the brilliance of Vienna or Paris offers a contrast to the grey dulness of a country village; nor even to London where amid the lures of the midnight streets there is peril of the gravest kind. Those who are restless and foolhardy can find a Gaza and a valley of Sorek nearer home, in the next market town. Philistine life, lax in morals, full of rattle and glitter, heat and change, in gambling, in debauchery, in sheer audacity of movement and talk, presents its allurements in our streets, has its acknowledged haunts in our midst. Young people brought up to fear G.o.d in quiet homes whether of town or country are enticed by the whispered counsels of comrades half ashamed of the things they say, yet eager for more companionship in what they secretly know to be folly or worse.

Young women are the prey of those who disgrace manhood and womanhood by the offers they make, the insidious lies they tell. The attraction once felt is apt to master. As the current that rushes swiftly bears them with it they exult in the rapid motion even while life is nearing the fatal cataract. Subtle is the progress of infidelity. From the persuasion that enjoyment is lawful and has no peril in it the mind quickly pa.s.ses to a doubt of the old laws and warnings. Is it so certain that there is a reward for purity and unworldliness? Is not all the talk about a life to come a jangle of vain words? The present is a reality, death a certainty, life a swiftly pa.s.sing possession. They who enjoy know what they are getting. The rest is dismissed as altogether in the air.

With Samson, as there was less of faith and law to fling aside, there was less hardening of heart. He was half a heathen always, more conscious of bodily than of moral strength, reliant on that which he had, indisposed to seek from G.o.d the holy vigour which he valued little.

At Gaza where moral weakness endangered life his well-knit muscles released him. We see him among the Philistines entrapped, apparently in a position from which there is no escape. The gate is closed and guarded. In the morning he is to be seized and killed. But aware of his danger, his mind not put completely off its balance as yet by the seductions of the place, he arises at midnight and, plucking the doors of the city-gate from their sockets carries them to the top of a hill which fronts Hebron.

Here is represented what may at first be quite possible to one who has gone into a place of temptation and danger. There is for a time a power of resolution and action which when the peril of the hour is felt may be brought into use. Out of the house which is like the gate of h.e.l.l, out of the hands of vile tempters it is possible to burst in quick decision and regain liberty. In the valley of Sorek it may be otherwise, but here the danger is pressing and rouses the will. Yet the power of rising suddenly against temptation, of breaking from the company of the impure is not to be reckoned on. It is not of ourselves we can be strong and resolute enough, but of grace. And can a man expect divine succour in a harlot's den? He thinks he may depend upon a certain self-respect, a certain disgust at vile things and dishonourable life. But vice can be made to seem beautiful, it can overcome the aversion springing from self-respect and the best education. In the history of one and another of the famous and brilliant, from the G.o.d-like youth of Macedon to the genius of yesterday the same unutterably sad lesson is taught us; we trace the quick descent of vice. Self-respect? Surely to Goethe, to George Sand, to Musset, to Burns that should have remained, a saving salt. But it is clear that man has not the power of preserving himself.

While he says in his heart, That is beneath me; I have better taste; I shall never be guilty of such a low, false and sickening thing--he has already committed himself.