Chapter xv., v. 4. Foxes must have been very plentiful in the country, where Samson then was; but they must have taken some time to catch. The following is a foot-note to the Douay, 'Being judge of the people, he might have many to assist him to catch with nets or otherwise a number of these animals.' It is difficult to conceive why the Philistines so neglected their own interests, and quietly allowed Samson to capture and turn loose these 300 foxes amongst their crops; and I confess that I cannot quite discover the utility and morality of the course pursued by Samson in burning the corn fields. Verses 14 and 15. Shamgar's feat, commented on in page 109, sinks into utter insignificance beside this. 1000 men all killed with the new jaw-bone of an ass—these evidently slain at one time as they fell in 'heaps upon heaps.' If Samson killed the Philistines at the rapid rate of one per minute, which would be good work considering the weapon employed, the slaughter, if conducted without cessation, would then occupy nearly seventeen hours; and we cannot wonder that Samson was 'sore athirst.' The water flowing from the jaw-bone is a miracle. As to miracles, see pages 74 and 75.
Chapter xvi., v. 1. If the rulers of the Israelites were so immoral, the Israelitish people must have been similar in character.
Verses 7 and 11. Truthfulness does not seem to have been one of Samson's qualifications.
Verse 27. I should like to have seen the house which Samson threw down; it must have been a curious specimen of ancient architecture. We are informed that it had an immense roof, supported by two pillars, rather close together, between which Samson stood, and we are also informed, that 3,000 men and women were on that roof 'beholding Samson's play' (vide Douay translation), although, unless the 3,000 could see through the roof, this must have been another miracle, as Samson would be entirely hidden from their sight by the roof and pillars.
I cannot discover the most remote moral connected with the history of Samson; nothing but robbery, wanton destruction of property, immorality, and murder. 1st. He enters into a wager with his wife's friends; having lost his wager, he robs and murders thirty men, to enable him to pay his loss. This career of useless crime and bloodshed is continued, but his own profligacy is ultimately the cause of his being taken prisoner, and punished by the Philistines; yet this is a judge of God's chosen people.
Chapter xix. The number 'nineteen' is badly connected in this book. The remarks on page 36 apply here, but I cannot pass the matter thus. These are God's chosen people, men of the tribe of Benjamin, people whom God has visited personally, men for whom he has slaughtered the unfortunate Canaanites by thousands, and yet so horribly, basely depraved. Where was the fire from heaven this time? Fathers! do you place this book in the bands of your sons and daughters, and tell them that it is the Holy Bible? If you do, will they not learn the horrible state of society amongst God's own selected people? Will they be elevated and improved by the knowledge thus conferred? Will it make them better men and women? I say, no; and every man who devotes thought to the subject will be compelled to echo my denial.
Is it possible that events, so similar as those related in Genesis, chap. xix., vv. 7 and 8, and w. 23 and 24 of this chapter, could have twice happened in the world's history? It cannot be true. If it be true, surely there could never have been a God regulating the affairs of the universe, predestining and permitting such terribly disgusting obscenities and cruelties as those here detailed.
Verse 29. If the twelve pieces were intended for the twelve tribes, this would include the offending tribe of Benjamin, which does not seem to be the meaning of the text.
Chapter xx., v. 28. Phinehas, the grand-son of Aaron, could not have been alive at this period, if we suppose the occurrences related in chronological order. Divines overcome the difficulty by alleging that the last chapters of the book should be the first, as they refer to events immediately succeeding the death of Joshua. A devout believer would reverently admire the mysterious manner in which God revealed his Holy Word upside down; but a thinking man would recognise in this error conclusive evidence against the assertion that the book is a revelation from God.
'The name of this Book is taken from the title of the functionaries, whose actions and administration it principally relates. This name is [———] shophetim, plural of [———] shophet, a judge. This word designates the ordinary magistrates, properly called judges; and is here also applied to the chief rulers, perhaps because ruling and judging are so intimately connected in the East that sitting in judgment is one of the principal employments of an Oriental monarch.