SAMSON AS A TYPE OF CHRIST

The whole subject of typology is an interesting one in the way it highlights the manner in which figures and events in the Old Testament foreshadow the New Testament revelations, especially regarding the life and death of Jesus the Messiah. When we think of such “types,” Moses probably comes to mind first since the Gospel of Matthew, for example, is quite clear in picturing Jesus as a new and superior Moses. Or there is the fact that He is also viewed as the Second Adam. And in Hebrews 5-7 the mysterious OT character of Melchizedek takes center stage as prefiguring the high-priestly nature of the risen Christ. We could even add to the list OT personages such as Joseph who, although never specifically pointed out in the NT, paralleled Jesus' life in a number of ways.

But then we also run into the rather despicable personage of Jonah, who might almost be called an anti-prophet. However, he is clearly cited as a type of Jesus Christ in passages such as Matthew 12:39-41 (paralleled in Luke 11:29-32) and Matthew 16:4. So obviously a “type” does not have to share all the characteristics of Jesus in order to be considered one. This brings us to the rather unlikely example of Samson, who could almost be called an anti-judge due to his totally out-of-control lifestyle. Nonetheless, one can even find parallels with Jesus here.

It all begins with the totally unexpected angelic announcement to Samson's mother, who had been barren up to that time, that she would bear a son who “shall deliver Israel.” (Judges 13:3-5) It is not at all hard to see the close parallel here with the angel Gabriel's announcement to Mary that she would bear a son who “will reign over the house of Jacob forever, and of his kingdom there will be no end.” (Luke 1:26-35)

Compare these two similar pronouncements:

    “The boy shall be a Nazirite to God” (Judges 13:7)

    “He will be called a Nazorean.” (Matthew 2:23)

Blomberg states that “perhaps Matthew is alluding to Judg. 13:7...especially since this verse also includes a promise that the woman will conceive and bear a son, similar to Matt. 1:21. Although Jesus was not a literal Nazirite..., he could be seen as a charismatic individual empowered by the Spirit just as Samson had been.”

Subsequent confirmations of the announcement are given by the angel(s) to Samson's father and Joseph (Judges 13:8-23 and Matthew 1:19-24, respectively) and both accept the miraculous origin of the coming event.

It is not unusual, however, that the two descriptions of birth are somewhat stereotypically similar:

    “The woman bore a son and named him Samson” (Judges 13:24a)

    “And she gave birth to her firstborn son...and he was called Jesus.” (Luke 2:7,21)

The same could be said regarding the brief accounts of their early years except that Pao and Schnabel feel that Luke modeled his purposefully around those of Old Testament heroes such as Isaac (Genesis 21:8, Samson, and Samuel (Genesis 2:21,26):

    “The boy grew, and the LORD blessed him” (Judges 13:24b)

    “And Jesus increased in wisdom and stature, and in favor with God and man.” (Luke 3:52)

Auspiciously, Samson is called one who is dedicated to God (literally, “the Holy One of God”) in 13:7 and 16:7. Pao and Schnabel point out that variations on “the Holy One of God” as a title are also applied to Aaron (Ps. 106:16), Elisha (II Kings 4:9), and Jesus (Luke 1:35; 4:34).

Regarding Samson, “The spirit of the LORD began to stir him...” (Judges 13:25) Similarly, we read concerning Jesus, “He saw the Spirit of God descending like a dove and alighting on him.” (Matthew 3:16) And in Luke 4 it states that Jesus was “full of the Holy Spirit” (v. 1) and “filled with the power of the Spirit” (v. 14)

At this point in the Samson narrative, the lives of Jesus and Samson demonstrate more of a purposeful contrast between the two than a series of parallels. For example, Samson shows that he has absolutely no respect for his parents when he bullies them into getting him a Philistine woman for a wife. But the reader is told that this is all part of God's plan. (Judges 14:1-4) By contrast, early on Jesus shows his respect for Mary by giving into her plea for miraculous help at the marriage in Cana even though it did not really fit into the divine plan. (John 2:1-11)

Samson continues to demonstrate his lack of respect to his father and mother when he feeds them honey that had been ritually contaminated by coming out of an animal's carcass (Judges 14:5-9). Again, Jesus presents a contrasting picture when even on the cross he takes the time to make sure that his mother is well taken care of after his death. (John 19:25b-27)

When the time comes for Samson's wedding, he sets a challenge to his future in-laws to figure out the hidden meaning of a riddle he sets for them, which they do only by getting his future wife to wheedle it out of him. (Judges 14:11-20) I see a very rough parallel here with Jesus' practice of talking to the crowds, especially the unbelieving scribes and Pharisees, in veiled language by the use of parables and dark sayings which require a certain amount of meditation and spiritual discernment to figure out. On several occasions, even Jesus' apostles express bewilderment regarding the underlying meaning of his words.

Next, Samson takes revenge on the Philistines by burning down their fields. And from that point on, they are out to kill him. But they are unable to do so. (Judges 15:1-17) Again, there is a rough similarity here to the enmity the Pharisees had toward Jesus and their vow to kill him. And just as in the case of Samson, Jesus is easily able to walk away from danger unharmed. The major difference, of course, is that Jesus' actions were completely passive while Samson survived through his mighty acts of violence.

In Judges 15:118-19, we learn that God miraculously provides Samson water when he is dying of thirst. The reader should be immediately be reminded of the aftermath of Jesus' temptation in the wilderness when angels provided for his physical needs. (Matthew 4:11)

Chapter 16 of Judges presents us with another futile attempt of the Philistines to capture Samson, followed by him falling in love with a woman named Delilah. Just as on the previous occasion when Samson shared a secret with his future wife, Delilah is able to worm out of him the secret of his strength, his long hair. But she is secretly in league with the Philistines and they are able to shave him while he is sleeping and take him captive. The betrayal of Samson through the actions of one close to him has its close parallel with Judas' giving secret information regarding Jesus' whereabouts to the hostile Jewish authorities so that he could be arrested. (Luke 22:21,47-54)

The first thing the Philistines do to Samson is to blind him. (Judges 16:21a) Compare this to: “Now the men who were holding Jesus began to mock him and beat him; they also blindfolded him and kept asking him, 'Prophesy! Who is that struck you” (Luke 22:63-64; see also Matthew 27:27-31)

Then after putting him to work grinding grain in prison, the Philistines later have him taken to a large temple where about 3,000 men and women expect Samson to entertain and be mocked by them.

In a similar manner, the mocking of Jesus does not stop with the guards. Even while on the cross, Jesus receives the mockery of passers-by and the thieves on either side of him. (Matthew 27:38-44)

At this point in the Samson story, he at last turns to God in prayer. (Judges 16:28) There are both similarities and contrasts here with Jesus' words as he was also facing death. The parallel comes from Jesus' “seven sayings” on the cross, most of which were also directed to the Father. But whereas Samson prayed for vengeance on his enemies, Jesus prayed that God would forgive those who were crucifying him. (Luke 23:34)

“In [Luke] 23:42 the penitent criminal's request, 'Jesus, remember me when you come into your kingdom,' echoes texts such as Ps. 115:12; Judg. 16:28; 1 Sam. 1:11,19, where Yahweh's 'remembrance' is a source of divine blessing in keeping with his covenant.” (Pao and Schnabel)

It is noteworthy that both Jesus and Samson die with their arms stretched out on either side of them. (see Judges 16:29)

The dramatic effect of Samson's pulling down the two pillars is to bring down the whole pagan temple, killing all those inside. This occurs right after Samson prays to God to let him die along with the Philistines. (Judges 16:30a) It is after Jesus declares to God and the spectators “It is finished” that Jesus voluntarily gives up his own life. And at that point, a similarly dramatic event happens in the Jerusalem temple in that its curtain is ripped in two from top to bottom.

Next, look at the effect brought about by the two deaths. In the case of Samson, the narrator points out that this final judge was able to accomplish more for the people of Israel in his death than in his whole life (Judges 16:30b). Of course, the death of Jesus accomplished much more than that, not only for the Jews but also for the whole world.

Finally, both men are buried, Samson by his family (Judges 16:31) and Jesus by the closet believers Joseph of Arimathaea and Nicodemus (John 19:38-42). But whereas Samson always had a family to come back to and they were the ones who arranged for his burial, in the case of Jesus he had no place to hang his head while alive (Matthew 8:20) and even had to be buried in a borrowed tomb.