Judges Sermons

Artwork by Douglas Kallerson.

Judges 17:1-6
No King In Israel, Part I

(Typed 27 May 2024 – Memorial Day and miserably sick) Without checking Exodus 20, I bet you can already spot several violations of the Big Ten in our passage today. In just five verses, Micah and his mother not only broke several of the Ten Commandments, but they broke other laws that further explain those ten or that define other aspects of the religious laws of Israel.

If you have followed the sermons on the books of Moses for the past few years, you must almost want to cringe at what is recorded here. You might even ask yourself, “How can anyone be so stupid?”

But if you think it through, it is nothing uncommon or unusual. The people are living in a time without TV, internet, cars, and so forth. There weren’t even local synagogues to walk to.

Today, we have churches on every street corner, the Bible in print in our homes, TV with Christian (well…) stations, and the internet to search for information on anything we want to know about our relationship with the Lord.

We can’t defend the actions of the people in today’s verses, but if we condemn them, we are really condemning ourselves. We have laws in the land and the Bible expects us to live by them in order to live in harmony with the government set over us.

And yet, I will bet that many of us got here today by breaking a law or two in the process. I don’t mean, “Well, cops won’t pull you over in a 40 zone if you are doing 45.” I mean that a 40mph speed zone is a 40 zone. If the police don’t enforce the law, it doesn’t mean that the law doesn’t exist. It probably means they are enjoying their donuts and can’t be bothered.

Text Verse: “And the Lord spoke to you out of the midst of the fire. You heard the sound of the words, but saw no form; you only heard a voice. ¹³ So He declared to you His covenant which He commanded you to perform, the Ten Commandments; and He wrote them on two tablets of stone.” Deuteronomy 4:12, 13

After saying this to the people, Moses again forbid the idolatry of making images, even if they were to worship Yehovah, because the people have no idea what He looks like. And more, it would be taking something that He had made and forming into something to represent Him.

The process itself is illogical when thought through. Isaiah speaks of the illogical nature of idolatry in several key passages. John warns against idolatry as he closes out his first epistle. Anything that diverts our attention away from the Lord can easily become an idol.

Once He is out of the picture, we are prone to fill up our existence with other things that simply replace Him. Thank God for Jesus who actually helps resolve this for us. When we read the gospels about Jesus, our minds form a picture of the Man.

Some of us may be a bit more precise in how we perceive Him, but the notion of Him as a man comes through. When my great-grandfather left China after his years as a medical missionary, the Chinese people he tended to gave him some paintings that they had made from the gospels.

The depictions of Jesus and those with Him were of Chinese men. I have passed churches where Jesus is depicted as black. This is true in any place where Jesus has been proclaimed. People form a picture in their minds of Jesus based on their own culture and experience. No, this is not idolatry. It is the human connection of God in Christ that we form.

Jesus is our way of understanding what God has done. We don’t have any paintings of the true Jesus. Therefore, God has allowed us to consider Him in our own way. He is the Christ of the nations.

Even though we know that Jesus was from the Mideast and we have an idea of what people there look like, there are millions of Mideast people and none of them look just like Jesus. Again, thank God for Jesus. He is our connection to the unseen God. Because of His human nature fulfilling the Law of Moses, we can be free from the burdens that so heavily weigh us down.

This is a truth that is to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Sanctifying, I Sanctified, the Silver (verses 1-3)

With the narrative of Samson complete, the narrative of individual judges is also complete. Rather than focus on a judge, the book will now focus on events that occurred during the time of the judges, before any king reigned.

As Saul will be the first king, these events occur before his reign. That will be seen in verse 6. As for the events themselves, two specific stories are given. The first will comprise chapters 17 and 18. The second will finish the book in chapters 19-21.

These stories are not to be considered chronologically. For example, a grandson of Moses will be noted in Judges 18:30 and Phineas will be noted as the high priest in Judges 20:28. These place both stories very early in the time of the Judges.

Thus, these stories are selected out of this period to tell us things we need to know in the greater story of redemption. They are stories like Ruth, even if they are contained within the book of Judges itself. As for the first of these accounts, it begins with…

Now there was a man from the mountains of Ephraim,

vayhi ish mehar ephrayim – “And is man from mount Ephraim.” The narrative begins within the tribe of Ephraim. The tribe is north of Judah, Benjamin, and Dan and stretches from the Jordan to the Mediterranean Sea.

What is interesting is that the same words, with some local information added, are used to begin the narrative of Samuel, “And is man…from mount Ephraim.” The apostacy of Israel is highlighted in this early narrative in of the time of the judges which necessitated the calling forth of a judge. That continues through the life of Samuel, Israel’s last judge, and eventually leads to Israel calling for a king.

The name Ephraim means Twice Fruitful and also Ashes.

In Scripture, a har, mountain, is a lot of something gathered. In typology, it is synonymous with a large but centralized group of people.

^{1 (con’t)} whose name was Micah.

ushmo mikhay’hu – “and his name Micayehu.” The name Micayehu is given here, but it will take another form soon. This secondary form will continue throughout the narrative. The name, as it now stands, means Who is Like Yehovah.

² And he said to his mother, “The eleven hundred shekels of silver that were taken from you, and on which you put a curse, even saying it in my ears—here is the silver with me; I took it.”

The Hebrew is complicated: vayomer l’imo eleph umeah ha’keseph asher luqakh lakh v’athi alith v’gam amart b’aznay hineh ha’keseph iti ani l’qakhtiv – “And says, to his mother, ‘Thousand and hundred the silver which taken to you, and you adjured, and also said in my ears – behold the silver with me. I, I took it.”

The l (ל – lamed) prefix indicates motion toward something. The most literal rendering is to simply say “to” each time it is used, but then the context must be determined. At times, it can signify “for,” “from,” etc. In this case, it probably means “from.” As such, “which was taken from you.”

The Greek translation conveys the sense of “for” or “of” rather than “from,” saying, “And he said to his mother, ‘The eleven hundred pieces of silver which thou tookest of thyself.’”

In other words, they place the theft on the part of the mother. However, “from” seems more likely based on the rest of the narrative. The mother had eleven hundred pieces of silver that were taken. When she realized it was stolen, she pronounced an alah, or curse.

This is the first time the word is used in Scripture. It comes from a primitive root and signifies to adjure. For example, and usually in a bad sense, to pronounce an imprecation.

The mother found the money missing, and so in front of her son, she pronounced an imprecation. In hearing it, he was frightened. This is because of the spirit of the words of Leviticus 5 –

“If a person sins in hearing the utterance of an oath, and is a witness, whether he has seen or known of the matter—if he does not tell it, he bears guilt.” Leviticus 5:1

The context of Leviticus is a bit different, but the sense is still obtained. He has stolen from his mother, he hears her curse, and he then acts to correct his conduct by admitting he is the one who took it. The fact that she said it right in his hearing may be an indication that she suspected him all along.

If so, then rather than “curse,” she may have simply adjured him to tell the truth. If he lied, then he would be accountable to the Lord. Either way, he feels convicted and comes clean.

Of the number eleven hundred, it is a multiple of 10 and 11. Of ten, Bullinger says, “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

Eleven is the number that marks “disorder, disorganization, imperfection, and disintegration.”

It is probably significant that this amount of silver is the same as that promised to Delilah by each of the rulers of the Philistines. That was in the previous chapter, but it is like a set of bookends in Judges from a chronological perspective. This is early in the history of the book, and that came towards the end of the time of the judges.

As for silver, it signifies redemption.

^{2 (con’t)} And his mother said, “May you be blessed by the Lord, my son!”

vatomer imo barukh beni l’Yehovah – “And said, his mother, ‘Blessed, my son, to Yehovah.” Rather than leaving a curse upon her son, she accepts his confession and pronounces a blessing upon him. With that, the family goes from one sin to another…

³ So when he had returned the eleven hundred shekels of silver to his mother,

The words “So when” simply read “and”: vayashev eth eleph u-meah ha’keseph l’imo – “And returns thousand and hundred the silver to his mother.” The son heard the adjuration or the curse and, being guilt stricken, admitted his wrongdoing. After that, he returns the entire sum to his mother. During this process of giving her the money, which will actually take place in the next verse…

^{3 (con’t)} his mother said, “I had wholly dedicated the silver from my hand to the Lord for my son,

vatomer imo haqdesh hiqdashti eth ha’kespeh l’Yehovah miyadi livni – “And says, his mother, ‘Sanctifying, I sanctified, the silver to Yehovah from my hand to my son.’” There are two ways to read this. The first is in the past perfect, as if it was in the past, anticipating the future – “I had sanctified it.” The other is that she is now making a vow to sanctify it – “I have now sanctified it.”

If the words are past perfect, then there are again two possibilities. She had the money and had decided at some point in the past that she would sanctify it to the Lord for a particular purpose. Or it could be that when the money was stolen, she promised that she would sanctify it to the Lord if it was recovered.

If the words are simply a reflection of her joy at getting the money back, then she decided to sanctify it to the Lord after her son confessed and returned it. No matter which of the three options, she has emphatically vowed (sanctifying, I sanctified) that it was to be dedicated to the Lord…

^{3 (con’t)} to make a carved image and a molded image;

laasoth pesel u-masekhah – “to make carved image and molten image.” The words here are debated. Does this mean a carved image that is then covered with a layer of metal, or a carved image along with a molten image? It must be the latter based on what is said in the next chapter –

“Then the five men who had gone to spy out the country of Laish answered and said to their brethren, “Do you know that there are in these houses an ephod, household idols, a carved image, and a molded image? Now therefore, consider what you should do.” ¹⁵ So they turned aside there, and came to the house of the young Levite man—to the house of Micah—and greeted him. ¹⁶ The six hundred men armed with their weapons of war, who were of the children of Dan, stood by the entrance of the gate. ¹⁷ Then the five men who had gone to spy out the land went up. Entering there, they took the carved image, the ephod, the household idols, and the molded image. The priest stood at the entrance of the gate with the six hundred men who were armed with weapons of war.” Judges 18:14-17

By placing the ephod and the household idols in the narrative between the carved image and the molded image, it specifies that two images were made.

The pesel is a carved image, coming from pasal, to hew. The masekhah, or molten image, comes from nasak, to pour out. Thus, it is an image that is poured out. It can signify the covering of a hewn image, but that is not the case here. Because of her words, we read the next words which are probably the son speaking…

^{3 (con’t)} now therefore, I will return it to you.”

v’atah ashivenu lakh – “And now, I return it to you.” Contextually, it seems that these words are the son speaking to the mother, not the mother speaking to the son, although it could be either.

After hearing his mother’s words, he excitedly says that he is returning it so that she can whip up some household gods. Before that, a brief poetic interlude…

No other gods before Me, that is one
How many more can you blow today
Do not steal, but this you have done
You are not following the proper way

 No carved images… whoops, that makes three
How hard your head is for sure
No coveting! Yet, your heart I can see
You blew it again, but I have the cure

How about if I do it all for you
And then you just trust in Me
That is all you need to do
And yet you turn it down! How can it be?

II. A Shrine, Images, Idols, Etc. (verses 4-6)

⁴ Thus he returned the silver to his mother.

This is a confirmation that he is now handing it back to his mother: vayashev eth ha’keseph l’imo – “And returns the silver to his mother.” Verse 3 says he returned the money to her. This repetition explains that so that the coming words logically follow. It is she, not he, who takes the action with the silver.

There is confusion because many translations say something like, “from my hand for my son to make a carved image and a molten image.” But that is probably not what is said.

Rather, it more likely says, “from my hand, to my son, to make carved image and molten image.” The sanctification vow was for her, not him, to make these images. The images would then be given to her son as the leader of the household.

This is why determining the meaning of l (ל – lamed) isn’t always easy. The context has to be considered. For example, various psalms begin with l’David. Does that mean “to David” as if the song were written to him? Does it mean “of David” as it is written about him? Or does it mean “from David” (which “of” often also means), as if it is written by him?

The context indicates that David is writing the psalms, especially when he refers to himself in many of them and speaks of things that are recorded elsewhere in Scripture that he did or participated in.

However, rabbis who disagree that David wrote a psalm for one reason or another will argue that the psalm is written “to David.” That takes care of theological boxes about Christian beliefs that they don’t want to be stuck in.

Here in Judges, Micah is the man of the house now. Thus, it is likely his father has died. Naming him mikhay’hu, Who is Like Yehovah, showed that his father was probably a sound worshipper of Yehovah, or at least he had the Lord on his mind.

His mother determined that this money would be dedicated to the Lord to make these images in order to serve the Lord, and she is doing it with the thought that Micah will be the one who was to oversee the worship rites. Therefore…

^4 (con’t) Then his mother took two hundred shekels of silver and gave them to the silversmith,

Rather than a noun, it is a masculine verb: vatiqakh imo matayim keseph vatitnehu latsoreph – “And takes, his mother, two hundred silver, and gives it to the smelting [guy].” The mother is the one who dedicated the silver and is having the silver fulfill its vowed purpose.

Of the number two hundred, Bullinger says that it is tenfold of twenty. Twenty is the number of expectancy. Ten indicates that the whole cycle is complete. As such, it is as if the expectancy is never realized and thus, he says –

“The significance of this number is suggested by John 6:7, where we read, ‘Two hundred pennyworth of bread is NOT SUFFICIENT for them.’ And so we find this number stamping various things with insufficiency.”

Thus, in short, it signifies insufficiency.

^4 (con’t) and he made it into a carved image and a molded image; and they were in the house of Micah.

vayaasehu pesel u-masekhah vayhi b’veith mikhay’hu – “And he makes it carved image and molten image. And is in house Micayehu.” The smelting guy made the images. The amount is curious because the mother dedicated the entire sum to Yehovah, but it says she only gave two hundred to the silversmith.

Various suggestions have been made as to why. Some seem reasonable. But the words are focused on the number, and thus insufficiency. That is what is being tied into the narrative concerning these images.

Another issue arises in Judges 18. Despite both the carved image and the molten image having been carried away by the Danites, it will later say –

“Then the children of Dan set up for themselves the carved image; and Jonathan the son of Gershom, the son of Manasseh, and his sons were priests to the tribe of Dan until the day of the captivity of the land.” Judges 18:30

Because only the carved image is set up, this begs the question: Where is the molten image? Some scholars think they are one unit where the molten image is the base of the carved image. But because the carved image is always mentioned first, noting it was set up could simply be a note that everything else was set up with it.

Regardless, at this time, it says…

⁵ The man Micah had a shrine,

v’ha’ish mikhah lo beith elohim – “And the man, Micah, to him house gods.” Of verse 5, Keil interestingly says the following –

His mother did this, because her son Micah had a house of God, and had had an ephod and teraphim made for himself, and one of his sons consecrated to officiate there as a priest. מיכה האישׁ (the man Micah) is therefore placed at the head absolutely, and is connected with what follows by לו: ‘As for the man Micah, there was to him (he had) a house of God.’ The whole verse is a circumstantial clause explanatory of what precedes, and the following verbs … are simply a continuation of the first clause, and therefore to be rendered as pluperfects.”

In other words, he is placing this verse after verse 1 and saying all the rest of what we have analyzed fills in the blanks –

“And is man from Mount Ephraim, and his name Micayehu. … The man Micah had a shrine.”

This is an interesting take on the narrative and it is not without precedent in Judges. We have seen two narratives overlap and later meet up to continue on as one narrative. However, I think there is a problem with that in this story which is seen in the name of the man.

His name changes permanently here: v’ha’ish mikhah lo beith elohim – “And the man, Micah, to him house gods.” The name in verses 1 & 4 was mikhay’hu and here it is mikhah. It is hard to imagine that the name change would happen chronologically before the narrative aligns as Keil suggests.

Here is what his suggestion looks like chronologically –

1. And is man from Mount Ephraim, and his name Micayehu.
5. And the man, Micah, to him house gods [already filled with gods].
4. And he makes it carved image and molten image. And is in house Micayehu.

As his name is changed, information is being assigned to that name. The assignment of the information isn’t contingent on chronology, but it appears that the change of information assigns chronology. Micah comes from the word mi, who, and the [כה] kah at the end becomes debatable.

The letters correspond to the word koh, a demonstrative adverb indicating manner, place, or time. It specifically means “like this.” The name could then read Who’s Like This, Who is Thus, Who’s Here, Who Now, etc. Less likely, but still possible, the כה could also be from one of a couple of similar roots which would lead to possibilities such as Who is Disheartened, Who is a Coward, Who is Afraid, etc.

The name mikhay’hu was used twice. This new name, mikhah, will be used seven times in this chapter and twelve in the next. He has built a house of gods for his images. It is not uncommon to read commentaries that say it should read House of God, as if the images were to worship only the true God, Yehovah.

If that was the case, one might assume that it would be called Beith Yehovah, House of Yehovah rather than house of gods. And more, if there is more than one image, that option could in no way be considered as such. There is one Yehovah.

If someone incorrectly had a single god and associated it with Yehovah, he might get away with that as Aaron tried to do with the golden calf. But there is no way two or more idols could be equated to the sole worship of Yehovah.

Adam Clarke thinks that Micah’s shrine is a replica of the tabernacle and he has set up a little ark with a mercy seat and all the other tabernacle furniture. There is nothing to suggest this.

As for the money, if the two hundred of silver was for the two images, then it is possible that the rest may have gone into the things mentioned here, such as the shrine and what follows…

^{5 (con’t)} and made an ephod and household idols;

vayaas ephod utraphim – “And makes ephod and teraphim.” An ephod is a priestly garment set apart for ministering to the gods of the house.

This is comparable to what is seen in the Roman Catholic Church with their supposed priestly garments that are used when ministering to the ten thousand images and idols they have set up. One might say that is the House of God, but it is a house of gods.

As for the teraphim, it is unknown what they are. It is a plural word and the singular is never used. They were first seen in Genesis 31:19 where Rachel stole her father’s teraphim. In verse 31:30, Laban specifically calls them his gods.

In 1 Samuel 15, the word is used in a truly negative sense –

“So Samuel said:
‘Has the Lord as great delight in burnt offerings and sacrifices,
As in obeying the voice of the Lord?
Behold, to obey is better than sacrifice,
And to heed than the fat of rams.
²³ For rebellion is as the sin of witchcraft,
And stubbornness is as iniquity and idolatry [teraphim].
Because you have rejected the word of the Lord,
He also has rejected you from being king.’” 1 Samuel 15:22, 23

There are fifteen uses of teraphim in the Old Testament but none of them clearly define what they are. Whatever they are, they can in no way be considered in the proper worship of the Lord. It is no wonder that the name of Micah changes in this verse.

He has gone from Who is Like Yehovah to Who is Like This. We could pick up one of his little gods and toss it on the ground where it would shatter into the nothingness that it always was.

^{5 (con’t)} and he consecrated one of his sons, who became his priest.

vaymale eth yad akhad mibanav vayhi lo l’khohen – “And fills hand one from his sons. And is, to him, to priest.” To fill the hand signifies to consecrate. In the case of Aaron and his sons, that was done with the sacrificial offerings –

“Also you shall take the fat of the ram, the fat tail, the fat that covers the entrails, the fatty lobe attached to the liver, the two kidneys and the fat on them, the right thigh (for it is a ram of consecration), ²³ one loaf of bread, one cake made with oil, and one wafer from the basket of the unleavened bread that is before the Lord; ²⁴ and you shall put all these in the hands of Aaron and in the hands of his sons, and you shall wave them as a wave offering before the Lord. ²⁵ You shall receive them back from their hands and burn them on the altar as a burnt offering, as a sweet aroma before the Lord. It is an offering made by fire to the Lord.” Exodus 29:22-25

The mother sanctified the silver to be used for this purpose. She followed through for her son to receive charge of the ministry to these images. He now delegates the actual service of these things to a son whom he has consecrated to be his priest for this purpose.

During these four verses, there has been an explicit violation of at least half of the Ten Commandments –

You shall have no other gods before Me. Fail.
You shall not make for yourself a carved image. Fail.
You shall not take the name of the Lord your God in vain. Possible fail.
Honor your father and your mother. Fail.
You shall not steal. Fail.
You shall not covet. Fail.

There are also violations of other parts of the Mosaic Code as well. This is one house out of the innumerable homes in Israel at the time. It is a time of lawlessness despite being under the law. The sad state of affairs leads the author to implicitly state what he feels is the remedy for this situation.

Unfortunately, what is stated will simply lead to other problems. That point begins with the words…

⁶ In those days there was no king in Israel;

bayamim ha’hem ein melekh b’Yisrael – “In the days, the those, naught king in Israel.” These words tell us that the narrative was either written or compiled and edited during the time of the kings. Until there was a king, there was no king. To write that this was in the days when there was no king acknowledges that there was a king when the narrative is being presented.

The words imply that a king would rectify the situation. And this is just what the author (compiler or editor) next presents…

*^{6 (fin)} everyone did what was right in his own eyes.

ish ha’yashar b’enav yaaseh – “Man the straight in his eyes does.” As there was no king in Israel, everyone saw his own path as the straight or right one and then took it.

We are being reintroduced to a thought that was already presented in Genesis. From those first events in Genesis, a dispensational model developed within the pages of Scripture. But here we find a set of dispensations within the dispensation of the law.

It began in Exodus, but these words show us that this is what has been going on.

What is straight to one person won’t be straight to another. And what is straight to most people is not what the Lord sees as straight. If a king is appointed over these people, what would be the result?

This is what these words are asking us to consider. The answer would logically be, “Whatever is straight in the king’s eyes.” This will be borne out in the coming books, from 1 Samuel to 2 Chronicles, along with the prophets which fill in detail concerning the time of the kings.

And another point, if Jesus is the King of Israel, and this is typologically anticipating something else, then what is this time with no king anticipating? This will be fleshed out as we continue through these final chapters of Judges.

The covenant was cut and the law was set
“Do these things and you will live.”
Be sure that My word, you don’t forget
And the blessings of heaven I will give

But when you fail in this, that is sin
And with that, My law is broken
Without mercy, you would be done in
But mercy I give as a faithful token

And on the day when the law is done
You no longer need to follow that path
All is accomplished in the giving of My Son
It’s either Jesus or all those laws, you do the math

III. Right In His Own Eyes

In Genesis, God gave a law to Adam. Adam did what was straight to him, regardless of what the Lord said. He thought it was a blast. And because of what he did, out of the garden he was cast.

Without any further instruction from God, but simply living under the law of conscience, fallen man did what was straight in his own eyes as if spiritually asleep. That lasted till the year 1656 Anno Mundi and then down came the rains and up broke the fountains of the great deep.

From there, God set up the nations under various governments of peoples through the manipulation of their speech. This was based on his words to Noah in Genesis 9, but it was most fully realized when the nations were divided in Genesis 11, in humanity came the language breach.

People had minimal instruction on what the Lord expected, and they were structured to set up their own laws and live within governments and territories that were carefully monitored by the Lord, as can be inferred from Daniel –

“Blessed be the name of God forever and ever,
For wisdom and might are His.
²¹ And He changes the times and the seasons;
He removes kings and raises up kings;
He gives wisdom to the wise
And knowledge to those who have understanding.” Daniel 2:21, 22

This same thought is expressed elsewhere in various ways. The Lord is guiding human history. But during that time of government, which continues today, He called out a group of people to preserve a proper understanding of Him through a set and detailed worship of Him, showing them His way.

He gave them His law, just as He had done for Adam. It was a bit more detailed than Adam’s, but it was nonetheless a law that He expected to be obeyed, even if He knew they would not obey it.

From there, mini-dispensations have been introduced. Like Adam, the Israelites immediately failed at Sinai by rejecting Him and His law, even while Moses was on the mountain receiving more of it.

There was the time of Moses’ stewardship of the law, which was a time of disaster as well, both by the people’s failing to adhere to it and Moses failing to do as he was told at one key point. There was the transition to Joshua where there were setbacks, such as with Aachan. But things went reasonably well.

However, at the end of the final chapter of Joshua, we saw these words –

“Israel served the Lord all the days of Joshua, and all the days of the elders who outlived Joshua, who had known all the works of the Lord which He had done for Israel.” Joshua 24:31

By reading that verse, one can tell that trouble is just the turn of a page away.

And sure enough, after that, there was the time of the Judges. They were localized in their rule and they met with some degree of success, but there was no overall king to guide the nation. And so, everyone did what was straight for them, ignoring the fact that God had already set forth His commandments for them to live by.

Israel found itself in a time not unlike that of conscience that preceded the flood. They did have the law, but there was no mechanism to enforce it. Without that, the law was essentially forgotten.

The last story in Judges, even if it chronologically dates to early in the time of the Judges, shows us that it was a time of rule where the majority made the decisions while at least consulting the Lord. And even when a judge was appointed, there was very little to enforce any meaningful rule he may have determined.

When the kings are introduced, the nation will be expected to abide by the laws of the king who reigns at that time. Governments were even set up under the king to ensure it would be so. But the problem is that it was up to each king to determine if he would follow the Lord or not.

And more, when the nation divided, there were even more complications in ruling the people of God. But each story within the time of the law and each situation in which the people found themselves was, supposedly, to help prepare them for the coming Messiah.

If a Messiah was coming, however, what was the point of all of the failed history? Why didn’t God just send the Messiah at the beginning and be done with it? It is the same reason why the dispensation in Eden failed.

Human beings cannot appreciate what they have not experienced. Without a minute record of the failings, we could not know that the better way given by God is truly the best way.

This is what makes law observance by people in the world today so maddening to consider. Man has already gone that route. And not just once under ideal circumstances as in Eden. It has been repeatedly brought forth in one situation or another since then. These accounts are showing us that law is not what man needs.

The words of the final verse today say, “In the days, the those, no king in Israel. Man the straight in his eyes does.” This is not God telling us that a king will resolve the situation. It is Him telling us that another attempt at fixing the problem of man under law is forthcoming but which will be no remedy at all. Well, at least in relation to a king who is not the Lord.

If you have read those books, you already know this. If you haven’t, pick up your Bible and read it. Things do not go well for the people under the kings. A good king with a proper-running and God-honoring society is a rare thing. And as soon as he is gone, things will normally devolve in the turn of a single page.

After the time of the kings, Israel will be ruled by foreign governments. That era of Israel’s history didn’t pan out well either. What man needs is something entirely different, something not initiated or maintained by himself.

What we need is grace. Grace comes from outside ourselves as God is the One who lavishes it upon us. But we are so prone to law, even if it means going under it so that we can break it, that is the path that most choose. It is hard to set self aside and simply yield to God, but that is what He asks us to do.

Jesus came and took care of the law problem. Now, He offers us God’s grace. Are you ready to accept the grace and give up on self? If so, God has a place for you in His kingdom. Receive His gift by faith and it will be yours forever.

Closing Verse: “I will extol You, my God, O King;
And I will bless Your name forever and ever.” Psalm 145:1

Next Week: Judges 17:7-13 Things are not looking swell. Yes, it’s true… (No King In Israel, Part II) (49^th Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

No King in Israel, Part I

Now there was a man
From the mountains of Ephraim
Whose name was Micah
This guy was a bit extreme

And he said to his mother
“The eleven hundred shekels of silver that were taken from you
And on which you put a curse, even saying it in my ears
Here is the silver with me; I took it. Sad but true

And his mother said in her state of stun
“May you be blessed by the LORD, my son!

So when he had returned the eleven hundred shekels of silver
To his mother, his mother said about what was done
“I had wholly dedicated the silver
From my hand to the LORD for my son

To make a carved image and a molded image, yes, it’s true
Now therefore, I will return it to you

Thus he returned the silver to his mother
Then his mother took two hundred shekels of silver
———-(amazing but true)
And gave them to the silversmith
And he made it into a carved image and a molded image too

And they were in the house of Micah
Idolatry all day, zippedeedoodah

The man Micah had a shrine
And made an ephod and household idols, an idolatry feast
And he consecrated one of his sons
Who became his priest

In those days there was no king in Israel
Everyone did what was right in his own eyes
———-a sad story to tell

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Now there was a man from the mountains of Ephraim, whose name was Micah. ² And he said to his mother, “The eleven hundred shekels of silver that were taken from you, and on which you put a curse, even saying it in my ears—here is the silver with me; I took it.”

And his mother said, “May you be blessed by the Lord, my son!” ³ So when he had returned the eleven hundred shekels of silver to his mother, his mother said, “I had wholly dedicated the silver from my hand to the Lord for my son, to make a carved image and a molded image; now therefore, I will return it to you.” ⁴ Thus he returned the silver to his mother. Then his mother took two hundred shekels of silver and gave them to the silversmith, and he made it into a carved image and a molded image; and they were in the house of Micah.

⁵ The man Micah had a shrine, and made an ephod and household idols; and he consecrated one of his sons, who became his priest. ⁶ In those days there was no king in Israel; everyone did what was right in his own eyes.

 

Heroic artwork by Douglas Kallerson.

Judges 16:23-31
Samson, Judge of Israel, Part IX

(Typed 20 May 2024) There are various views on what it means to be justified before God. Within those views, people often get caught up in semantics in order to justify their own position on a point of doctrine.

In an article by Bob Wilkin, where he argues for Free Grace, he writes about an opposing doctrine, “It seems reasonable to call this process progressive justification. After all, Evangelicals already speak of progressive sanctification. If progressive sanctification is necessary to obtain final justification then progressive justification is another name for progressive sanctification.”

The Bible doesn’t teach that progressive sanctification is needed to obtain final justification. Paul says, “But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God” (1 Corinthians 6:11).

We are sanctified. We are also justified. Paul speaks of justification in a legal sense. That is known as forensic justification. A person is declared righteous because of the merits of Christ. On the other hand, this is not what James speaks of.

In James 2:21, he says, “Was not Abraham our father justified by works when he offered Isaac his son on the altar?” Was that before or after Isaac’s birth? Long before. Therefore, he cannot be saying that Abraham had to prove something to be justified. He goes on to say…

Text Verse: “Do you see that faith was working together with his works, and by works faith was made perfect? ²³ And the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to him for righteousness.” And he was called the friend of God. ²⁴ You see then that a man is justified by works, and not by faith only.” James 2:23, 24

James cites Genesis 15:6 saying that God counted it to Abraham for righteousness. He stood justified. So what is the point James is making about his willingness to offer Isaac? He cannot be speaking of forensic justification. Therefore, he must be saying that Abraham in his state of humanity, is justified by works.

If God came to Abraham and asked him to sacrifice his son Zimran, that would be a test of obedience. He had no promises from God concerning that son. If God said to do it, he would either be obedient or disobedient. He would not be justified in his humanity for his disobedience, even if he stood justified by God through the declaration of righteousness.

However, God promised Abraham that Isaac would carry on his name. When God asked him to sacrifice Isaac, that was not a test of obedience as much as it was of his faith. The reason for this is that God cannot lie.

Therefore, in asking Abraham to sacrifice Isaac, the child of promise, it must be a test of faith that somehow Isaac would still receive the promise. This is verified by Hebrews 11:17-19 –

“By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, ¹⁸ of whom it was said, ‘In Isaac your seed shall be called,’ ¹⁹ concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense.”

How is justification relevant to what we will see in the verses about Samson? It is because of who the Philistines picture. They are those who weaken the faith of others or completely steal it from those who have no faith.

If a saved person is told he needs to do something to be saved, if he believes that, his faith is weakened. The same is true if he is told he needs to continue to do something in order to stay saved. God never said to Abraham, “If you don’t sacrifice Isaac, you are no longer righteous.”

Abraham’s trial was one of faith in his salvation, not for his salvation. If you are saved, you are saved. Don’t let anyone weaken your faith! The Philistines are out there! Don’t let them rob you of your joy in Christ.

It’s all to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Remember Me, I Pray (verses 23-31)

²³ Now the lords of the Philistines gathered together to offer a great sacrifice to Dagon their god, and to rejoice.

v’sarne plishtim neespu lizboakh zebakh gadol l’dagon elohehem u-l’simkhah – “And lords Philistines gathered to sacrifice, sacrifice great, to Dagon their god, and to gladness.” Because the narrative is condensed, it may seem like this gathering was held because of the capture of Samson. However, it may simply be an annual feast or a sacrifice for some particular event.

Because it says, “to their god and to gladness,” it is hard to be dogmatic about any further reason for it. Israel had their annual pilgrim feasts. Other nations had feasts around the equinoxes and solstices. The rest of this verse, however, seems to tie the feast to their triumph over Samson. Whatever the reason for calling the feast, Dagon, their god, was the center of the worship.

Dagon comes from dag, fish which signify abundance. Hence, the word daga means to multiply or increase. The word dagan refers to cereal crops in general, thus natural abundance. Therefore, Dagon can mean Fish, Increase, or Cultivation of Natural Abundance.

Being coastal cities, having a fish as their deity is logical, at least from a fallen human standpoint. The idol representing Dagon was believed to have the upper half reflecting a man and the lower half reflecting a fish.

One Assyrian depiction has a man somewhat wrapped up in a fish with the mouth of the fish looking like one of the pointy hats of Catholic bishops. The rest of the fish hung like a garment around the man.

^{23 (con’t)} And they said:
“Our god has delivered into our hands
Samson our enemy!”

vayomru nathan elohenu b’yadenu eth Shimshon oyvenu – “And they said, ‘Given, our god, in our hand Samson our enemy.’” As just noted, these words seem to make the reason for the gathering as the victory over Samson, but it also may be that he was the subject of people’s conversation. If so, then it would be that these words are parenthetical –

Now the lords of the Philistines gathered together to offer a great sacrifice to Dagon their god, and to rejoice. (And they said: “Our god has delivered into our hands Samson our enemy!” ²⁴ When the people saw him, they praised their god; for they said: “Our god has delivered into our hands our enemy, The destroyer of our land, And the one who multiplied our dead.”) ²⁵ So it happened, when their hearts were merry, that they said, “Call for Samson, that he may perform for us.” So they called for Samson from the prison, and he performed for them. And they stationed him between the pillars.

This seems like a logical order of how the narrative is structured. However, whatever the flow of the narrative actually is, the people’s victory over Samson was a point of conversation and joy…

²⁴ When the people saw him, they praised their god; for they said:

vayiru otho ha’am vayhal’lu eth elohehem ki amru – “And see, him, the people, and praise their god, for they said…” As noted, the lines seem out of place because only later do the people call for Samson. For this reason, it has been suggested that the words “And sees him” are speaking of Dagon, not Samson.

However, Samson is the nearest antecedent, and so my suggestion that the lines are parenthetical sufficiently explains the matter. It also fits well with other such instances in the book of Judges where the narrative breaks and then catches up with the chronological events. For example, this was seen at the introduction of Jephthah into the narrative in Judges 11. As for their praises…

^{24 (con’t)} “Our god has delivered into our hands our enemy,
The destroyer of our land,
And the one who multiplied our dead.”

The words form four lines, each ending with the nun/vav suffix indicating “our.” The first line also contains its own internal nun/vav suffix. Thus, they form a poetic effect: nathan elohenu b’yadenu eth oyvenu v’eth makhariv artsenu vaasher hirbah eth khalalenu – “Given our god, in our hand: our enemy, and desolating our land, and who multiplied our pierced.”

It is like a song that the people learned and sang together just as people do at rallies and demonstrations all the time. It is intended to easily call to mind the heroic acts of their god.

²⁵ So it happened, when their hearts were merry, that they said, “Call for Samson, that he may perform for us.”

vayhi ki tov libam vayomru qiru l’shimshon visakheq lanu – “And is when good their heart, and they say, ‘Call to Samson and laughs to us.’” If the previous verses are parenthetical, then this is where the narrative meets up with the earlier narrative –

“Now the lords of the Philistines gathered together to offer a great sacrifice to Dagon their god, and to rejoice. … So it happened, when their hearts were merry, that they said, ‘Call for Samson, that he may perform for us.’”

A new word, sakhaq, is used. It signifies to laugh in either pleasure or derision. In this case, it signifies to have him amuse them. This could be from them deriding him, beating on him, spitting on him, etc. It could also mean that they ordered him to do things like dance, bow down, and so forth. Whatever it was that made them happy, that is what Samson was called to do…

^{25 (con’t)} So they called for Samson from the prison, and he performed for them. And they stationed him between the pillars.

vayiqru l’shimshon mibeith haasirim vaytsakheq liphnehem vayaamidu otho ben ha’amudim – “And call to Samson from house the bonds, and laughs to their faces. And stands him between the pillars.’” Here, a similar but different verb is used, tsakhaq. It is the thirteenth and last time that it is used in the Bible. It carries essentially the same meaning as sakhaq. Interestingly, one word is finished in Scripture when the other is just beginning to be used.

The structure of the words in this sentence indicates active performance by Samson. The people demanded that Samson perform for them, probably in dancing or some other activity. The great hero is reduced to embarrassing subjugation and degradation before their eyes.

But it may be that Samson then uses this as a pretext to act as stated in the following words…

²⁶ Then Samson said to the lad who held him by the hand,

vayomer Shimshon el ha’naar hamakhaziq b’yado – “And says, Samson, unto the lad, the strengthening in his hand…” It is of note that a mere lad is used to guide Samson around. A single youth directs where the once-great Samson – who slayed a thousand men with the jawbone of a donkey – went. And not only is he guided by a youth, but in his blindness, he is totally dependent on the lad to identify the place he desires to go.

^{26 (con’t)} “Let me feel the pillars which support the temple, so that I can lean on them.”

The first verbs are imperative and the last is cohortative: hanikhah oti vahemisheni eth ha’amudim asher ha’beith nakhon alehem v’eshanen alehem – “Resting, me, and I am feeling the pillars which the house support upon them, and I will lean upon them.” If Samson actively performed for the people, he could pretend to be tired from the efforts. After all, the great champion of Israel lost his power and endurance.

In these words is a verb found only here in Scripture, yamash, to feel, coming from a primitive root meaning to touch. Because he is blind, he is asking for the lad to guide his hands so that he can feel the supporting pillars…

²⁷ Now the temple was full of men and women. All the lords of the Philistines were there

The NKJV makes the whole verse seem like one category of people, all on the roof. That is not the intent: v’habayith male ha’anashim v’hanashim v’shamah kol sarne p’listim – “And the house filled the men and the women, and there-ward all lords Philistines.” In other words, the temple itself was filled with the ruling class, here designated by the plural of the words enosh and ishah, men and women. These people are within the walls of the temple, and…

^{27 (con’t)} —about three thousand men and women on the roof watching while Samson performed.

v’al ha’gag kishlosheth alaphim ish v’ishah ha’roim biskhoq Shimshon – “And upon the roof according to three thousands man and woman, the seeing in laughing Samson.” This is another category, ish and ishah, cumulatively numbered with the plural “three thousands,” and thus they are designated in the singular.

Of the number, it is a multiple of three and ten. Three signifies Divine Perfection. Expanding on that, Bullinger says –

“The number three, therefore, must be taken as the number of Divine fulness. It signifies and represents the Holy Spirit as taking of the things of Christ and making them real and solid in our experience. It is only by the Spirit that we realise spiritual things. Without Him and His gracious operation, all is surface work: all is what a plane figure is to a solid.”

Of the number ten, Bullinger says –

“Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

With this great number of people standing there enjoying his humiliation, Samson has a plan that he is about to execute…

²⁸ Then Samson called to the Lord, saying, “O Lord God, remember me, I pray! Strengthen me, I pray, just this once, O God,

Samson doesn’t merely call out to God, but to the God: vayyiqra Shimshon el Yehovah vayomar adonay Yehovah zakhreni na v’khazqeni na akh ha’paam hazeh ha’elohim – “And calls, Samson, unto Yehovah, and says, ‘Adonai Yehovah, remember me, I pray, and strengthen me, I pray, surely the beat, the this, the God.’”

When speaking of the true God, the term elohim, or “God” has been seen twelve times in the Samson series. Of them, six have been preceded by the definite article, ha’elohim, or “the God.” The first five times were in Chapter 13 when his parents interacted with the man of “the God” in verses 13:6-9. This is the only instance by Samson.

He first acknowledges Him as Adonai Yehovah, or Lord Yehovah. He then acknowledges Him, before all these people who have thought their god greater than Samson’s God, as the one true God. He knows that Yehovah is the source of His strength. With the hair again on his head, the Lord is being asked to again acknowledge his state as a Nazirite to God…

^{28 (con’t)} that I may with one blow take vengeance on the Philistines for my two eyes!”

The verb is cohortative: v’inaqmah n’qam akhath mishthe enay miplishtim – “and I am avenging vengeance, one from two – my eyes – from Philistines.” The meaning cannot be as most translations read, one vengeance for two eyes. The word naqam, vengeance, is masculine. But the form of the word one, akhath, is feminine. The word eye, however, is feminine. What he is saying is “I am avenging vengeance for one of my two eyes.”

Only the God’s Word translation got the sense, even if it is a bit of a paraphrase – “Let me get even with the Philistines for at least one of my two eyes.” The sense is that his vengeance is hardly compensation for one of his eyes, much less two.

²⁹ And Samson took hold of the two middle pillars which supported the temple, and he braced himself against them, one on his right and the other on his left.

vayilpoth Shimshon eth sh’ne amude hatavekh asher ha’bayith nakhon alehem vayisamekh alehem ekhad bimino v’ekhad bismolo – “And wrenches, Samson, two pillars the midst which the house supporting upon them, and propped upon them, one in his right and one in his left.”

Here is a new and rare word, laphath. It signifies to twist, turn, or grasp with a twisting motion, and, thus, to wrench or wring. It is a verb that gives the sense of sudden and excited motion. It is used in Ruth when Ruth startled Boaz as he slept –

“Now it happened at midnight that the man was startled, and turned himself [laphath]; and there, a woman was lying at his feet.” Ruth 3:8

Samson was probably standing there calmly resting against a pillar, maybe with his head down as if he was exhausted, but he suddenly wrenches himself so that he is now directly between the pillars where he props himself into a fully extended position between them, and…

³⁰ Then Samson said, “Let me die with the Philistines!”

vayomer Shimshon tamoth napshi im plishtim – “And says, Samson, ‘Dies my soul with Philistines.’” Samson knows that this is his end, but it is worth his death to destroy the Philistines, the Weakeners, in the process. In this, they would not be able to afflict Israel as they once had…

^{30 (con’t)} And he pushed with all his might, and the temple fell on the lords and all the people who were in it.

vayet b’koakh vayipol habayith al hasranim v’al kal ha’am asher bo – “And stretches in strength. And falls the house upon the lords and upon all the people who in it.” It is thought impossible that the temple could collapse in this manner with just two pillars being pushed over. However, depending on the construction, which is unknown, and with the weight of three thousand people on the roof, the act was sufficient to bring it down. (See Sergio’s opening comments on 16 June 2024 for archaeological evidence of such a temple and its design).

Those inside would have been crushed like Crimson Seedless grapes under the foot of an African elephant. Those on top would tumble into the falling debris and be broken to pieces like a pile of shortbread cookies in a hydraulic press… what a mess.

^{30 (con’t)} So the dead that he killed at his death were more than he had killed in his life.

vayihyu hamethim asher hemith b’motho rabim measher hemith b’khyav – “And is the dying which killed in his death greater from which killed in his life.” Samson’s great deeds with his eyes didn’t match the great act he brought about without them. By the power of the Lord strengthening him, his final battle was accomplished…

³¹ And his brothers and all his father’s household came down and took him, and brought him up and buried him between Zorah and Eshtaol in the tomb of his father Manoah.

vayerdu ekhav v’khal beith avihu vayisu otho vayaalu vayiqbru otho ben tsarah u-ben Eshtaol beqever manoakh abiv – “And descend his brothers and all house his father. And take him, and ascend, and bury him between Zorah and between Eshtaol in grave Manoah, his father.” Based on the wording, it appears Manoah and his wife had other children.

The term brothers can extend to others within a tribe, but because it mentions brothers and then the extended members of the household of his father, it seems that Samson had actual brothers as well. Either way, they came to Gaza, gathered up his body, and carried him back to be buried in his father’s grave.

Zorah (Tsorah) means Affliction. It comes from either tsirah, a collective word meaning hornets, or tsaraath, leprosy. Thus, it literally means either Hornet(s) or Leprosy. However, both are a type of affliction because the hornet is metaphorically used as an instrument of war, driving out enemies.

Eshtaol is listed by Strong’s under the root shaal, to ask for or inquire. Thus, he defines it as Entreaty. However, Sergio noted that the word Eshtaol without the vowel points, which were added much later, would say Bride of God, Wife of God, Woman of God, etc.

Manoah means Rest or Quiet.

*^{31 (fin)} He had judged Israel twenty years.

v’hu shaphat eth Yisrael esrim shanah – “And he judged Israel twenty years.” This is a general repeat of Judges 15:20 –

“And he judged Israel twenty years in the days of the Philistines.”

Of the number twenty, Bullinger notes –

It “…is the double of ten, and may in some cases signify its concentrated meaning. But its significance seems rather to be connected with the fact that it is one short of twenty-one, 21 – 1 = 20; that is to say, if 21 is the three-fold 7, and signifies Divine (3) completion as regards spiritual perfection (7), then twenty, being one short of 21, it would signify what Dr. Milo Mahan calls expectancy.”

The Philistines are there, working out their evil
Ready to rob your joy in Christ
They work the works of their father, the devil
Telling you that by works your soul is priced

But God’s gift of life is one of grace
It comes by trusting His word
Only through faith will you see God’s face
In the radiant glow of Jesus our Lord

Have faith! Don’t be duped by the Philistines
God has done it all through Jesus our Lord
The devil will try to deceive you through any means
So hold fast to the truth of grace, found in the word

II. Pictures of Christ

Judges 15 revealed to us the work of Christ in atonement and how that allowed for the Spirit to come forth. The Fountain of the Caller was opened and it remained open.

The first three verses of Chapter 16 detailed Samson’s symbolic victory over Gaza. While Israel is in a state of national apostasy, pictured by the harlot, Samson (Place of the Sun meaning the Word of God in Christ) pulled up the doors of the gate of Gaza.

That symbolically represents Christ completely removing the state, ability, authority, etc. of Weakeners to afflict God’s people through law observance. Taking them and placing them before Hebron (the Alliance of God in Christ with His people) shows the effectiveness of Christ’s power, recorded in His word, over the Weakeners. It is Christ, not the law, that prevails.

After that, the account immediately (verse 4) turns to the narrative of the harpy hellcat Delilah who dwelt in the Valley of Sorek. The words nakhal and soreq together would signify the Inheritance of the Choice Vine.

This is a picture of the inheritance of the church which came from the atoning work of Christ (seen in Chapter 15) and which bears the power of God in Christ (seen in the short Gaza narrative that opens Chapter 16). The name Delilah means something akin to Languisher, Debilitator, etc. I translated her name as Drawer Out which would be the cause leading to the effect where she draws out in order to afflict.

She is used by the Philistines in an attempt to harm Samson. Their intent is to bind him in order to afflict him. If she prevails the five lords promise (verse 5) eleven hundred of silver from each of them.

As noted, 1100 is a derivative of 10 and 11. Bullinger says ten is the number of “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

Eleven is the number that marks “disorder, disorganization, imperfection, and disintegration.”

If she prevails, it will have come about after a cycle of time which will bring about disorder and so forth. Starting in verse 6, Delilah, the dangerous dragon, begins her series of entreaties. Samson’s responses are not true, but each gives hints about what causes God’s people to stumble. In verse 7, his first response was –

‘If binding me in seven cords [yether], fresh [lakhim], which not dried [kharav], and weakened, and became according to one the man.’”

The cord, yether, signifies excess, abounding, or preeminence. The words “fresh, which not dried” are the opposite of what can hurt. The lakhim, or fresh, signifies the time of God’s favor (see Ezekiel 17:24 and Luke 23:31).

The word dried, kharav, is identical to the spelling of Horeb, the mountain of the law. It was used in the account of Gideon and the fleece in the same manner.

Whatever is preeminent is the state of the thing. The dry law will harm but the fresh gospel will not. This is more certain because the form of the verb kharav is khorvu. That is identical in spelling to kharvo, [חרבו] His sword. It speaks of the law that only Christ can fulfill.

The first attempt failed, so she tried again. In verse 11, his next answer was –

“If binding they bind me in ropes [avoth] new [khadash], which not worked [asah] in them, and weakened, and became according to one the man.”

Here Samson uses the word avoth, ropes. They are strands woven together which are used for binding, drawing, holding, etc. For example, in Isaiah 5, it says –

“Woe to those who draw iniquity with cords of vanity,
And sin as if with a cart rope [avoth];
¹⁹ That say, ‘Let Him make speed and hasten His work [maaseh, from asah],
That we may see it;
And let the counsel of the Holy One of Israel draw near and come,
That we may know it.’” Isaiah 5:18, 19

In this case, however, they are never to have “done in them work.” In other words, like the fresh, not dried cords of the previous attempt. It again provides a picture of the opposite. The gospel of the New [khadash] Covenant says, “no work.”

That attempt also failed, and so she tried a third time. In verse 13, Samson’s next answer was –

“And says unto her, ‘If weaves seven locks [machalaphah, noun, fem.] my head with the warp.’”

This time, he actually reveals the source of his strength to Delilah, but he doesn’t reveal how it is his strength. Samson is the Place of the Sun, the word of God in Christ. That is currently revealed in the church, of which there are seven individual churches (noun fem.) noted in Revelation 1-3.

They represent the state of all churches of the church age at any given time. In other words, one may be like the church of Laodicea and another like the church at Thyatira. It is ironic that Christ is called the head of the church and the locks on his head are being compared to the seven churches which form the church.

These seven locks (noun fem.) have not been noted until this verse. As his unshaved hair is the connection to the Source of his strength, this is sufficient to mirror the other two accounts. Blasting it with the peg, as she did, doesn’t change its status. Like the first two attempts, the secret is left undiscovered.

In verse 15, Delilah noted his three mockings. It is the number of Divine Perfection, but Bullinger says further –

“The number three, therefore, must be taken as the number of Divine fulness. It signifies and represents the Holy Spirit as taking of the things of Christ and making them real and solid in our experience. It is only by the Spirit that we realise spiritual things. Without Him and His gracious operation, all is surface work: all is what a plane figure is to a solid.”

God’s favor is realized in trusting Christ’s fulfillment of the Old Covenant, not in our works. His grace is found woven into the New Covenant, based on what He has done, not in what we do. And these are then on display in His church.

This is the state of the true church from its inception. It has been one of trusting in Christ. However, Delilah continued to harass Samson until his soul was reaped (verse 16). Eventually he blabbed (verse 17) and gave up his secret that the connection was in his hair. It had never been cut.

Samson’s mother was to participate in the Nazirite vow until his birth. The line leading to Christ brought forth Christ who brought forth the church. Hair in Scripture consistently symbolizes awareness, particularly an awareness of sin. That reflects the state of the church.

Using a morah, or razor, on him means there will be a change in appearance. The root of it, mur, means to change or exchange. Thus, there will no longer be the awareness of sin. It is the state of man noted by Paul in Romans 1:18-32 where he explains how man suppresses the knowledge of God and no longer has shame or an awareness of sin. That is why the words of verse 17 say –

“If shaved, and departs from me my strength. And weakened, and became according to all the man [ha’adam].”

When shaved bald, there is no longer this consciousness of sin. It is the carnal man, the unregenerate Adam, ha’adam, without the Spirit. That is why he kept saying, “If you do XXX, I will be like any other man (ha’adam).” In verse 19, the Philistine lords brought the silver for payment. The time for the promise of redemption is ending.

I would deduce that the rapture of the church fits in at this point. This is because Delilah, the Debilitator hired by the Philistines (the Weakeners), is about to completely remove the consciousness of sin from the church, just as Paul explains in 2 Thessalonians 2.

She “sleeps” him on her knees, meaning she calls to him and he is asleep, and then she shaves away his consciousness of sin, as is perfectly described by the sleeping church in 1 Thessalonians 5:1-10.

The place of the word of God in Christ is disarmed through her afflicting him, “And he not known that Yehovah departed from upon him.” He no longer has the Spirit upon him.

The rapture, the snatching of the church, is akin to the grasping and cutting away of the locks. Anything left of the church is without the Spirit and without the connection to Christ.

As such, the true church is gone even if the word of God in Christ remains. Verse 21 said that they put out Samson’s eyes and brought him down to Gaza, bound him in bronze, and he was grinding wheat in the bonds.

For a time, there will be no knowledge of the truth. The world will be blinded and there will only be works, judgment, and bondage. However, immediately, it said in verse 22 that Samson’s hair began to sprout. As quickly as his hair was cut off, so also an awareness of sin began to arise again, just as Revelation shows in the tribulation saints.

Law observance and bondage are celebrated and will multiply (verse 23), symbolized by the Philistines worshiping Dagon, Increase. They will celebrate their supposed victory over Samson (Place of the Sun, which is the word of God in Christ) while God is building up his believers during the tribulation.

The spiritual battle is being described by the events of Samson’s life. Noting that the Philistines call for Samson that he may perform for them anticipates what Daniel says –

“I was watching; and the same horn was making war against the saints, and prevailing against them, ²² until the Ancient of Days came, and a judgment was made in favor of the saints of the Most High, and the time came for the saints to possess the kingdom.

²³ “Thus he said:
‘The fourth beast shall be
A fourth kingdom on earth,
Which shall be different from all other kingdoms,
And shall devour the whole earth,
Trample it and break it in pieces.
²⁴ The ten horns are ten kings
Who shall arise from this kingdom.
And another shall rise after them;
He shall be different from the first ones,
And shall subdue three kings.
²⁵ He shall speak pompous words against the Most High,
Shall persecute the saints of the Most High,
And shall intend to change times and law.
Then the saints shall be given into his hand
For a time and times and half a time.’” Daniel 7:21-25

However, there is a time when this persecution will end. The narrative notes three thousand on the roof. The roof, gag, comes from gaah, to rise up or (figuratively) exalt. The time of divine fulness where the whole cycle is complete will come when all those who exalt themselves will be brought down.

Understanding this, Samson prepared himself as stated in verses 28 & 29, calling out, “and I am avenging vengeance, one from two – my eyes – from Philistines.” The highly unusual wording shows the totally devasting nature of what had taken place.The eye is the channel of information into a person. Jesus said –

“No one, when he has lit a lamp, puts it in a secret place or under a basket, but on a lampstand, that those who come in may see the light. ³⁴ The lamp of the body is the eye. Therefore, when your eye is good, your whole body also is full of light. But when your eye is bad, your body also is full of darkness. ³⁵ Therefore take heed that the light which is in you is not darkness. ³⁶ If then your whole body is full of light, having no part dark, the whole body will be full of light, as when the bright shining of a lamp gives you light.” Luke 11:33-36

Samson, Place of the Sun, is the word of God in Christ. By taking away his eyes, even if one, there was only darkness. How can a lamp that is dark bring others to the light?

The Philistines, the Weakeners, are those who take away the light of Christ. At the time determined by God, that will come to an end. He will, for all intents and purposes, bring down the house around them.

The two main pillars of the temple (verse 29) represent the two pillars of the end times apostasy, the Antichrist and the False Prophet. In bringing them down, the rest of the house of apostasy will collapse with them.

The final verse said his brothers and all the house of his father “buried him between Zorah and between Eshtaol in grave Manoah his father.” Literally, it would mean “between Affliction and between Entreaty/Bride of God, in grave Rest his father.”

Samson, the man, had to die. Ignoring that for the sake of the narrative, these words mean that the place of the Word of God in Christ stands between the state of the people waiting to be glorified and the Bride of God.

The dual meaning of Eshtaol, which includes Entreaty, then looks to the believer’s life of affliction while awaiting their final glorification. Rest being in the middle of the two confirms that they possess God’s rest as an assurance. Hebrews 4:3 notes, “we who have believed do enter that rest.”

The seventh day millennium, which follows the tribulation, is a picture of that. God created in six days, followed by His rest. That follows in the six thousand years awaiting the thousand-year reign of Christ, something our closing verse will refer to.

Once again, as has been the case time and again in Judges, we have been shown picture after picture of the contrast between the law and grace. The law is what makes sin possible. In violating the law, there is the imputation of sin.

For those who come to Christ, we are told, “For sin shall not have dominion over you, for you are not under law but under grace” Romans 6:14. The choice belongs to each person. Will we live in the grace of God that comes through faith in Christ, or will we try to work our way back to God through our own effort?

The Weakeners are out there. A spiritual battle is going on all around us. It is insistent and constant. Its mantra is, “It can’t be that simple. You must earn your way back to God.”

The world is filled with this notion. Every religion on the planet insists that you must perform, you must do, you cannot trust what God has done in Christ. Unfortunately, much of the church is filled with this same doctrine. But what God wants from you is faith.

Trust Him for your salvation and then trust Him in your salvation. His word has things that you are to do, but they are things that come after you have been saved. Doing the same things before you are saved won’t get you an inch closer to God.

And because once you are saved you are in Christ, doing them after salvation won’t get you one inch closer to Him either. Rather, they will be reckoned for rewards or losses. Abraham could have decided to not go up Mount Moriah with Isaac.

But he had faith in the sure promises of God. And so he went. Be people of faith, living out your salvation in the ever-increasing knowledge of God in Christ. And that will come by staying in His word, so read it daily!

Closing Verse: “They shall not hurt nor destroy in all My holy mountain,
For the earth shall be full of the knowledge of the Lord
As the waters cover the sea.
¹⁰ “And in that day there shall be a Root of Jesse,
Who shall stand as a banner to the people;
For the Gentiles shall seek Him,
And His resting place shall be glorious.” Isaiah 11:9, 10

Next Week: Judges 17:1-6 It’s a sad story to tell, but we’ll get it done… (No King In Israel, Part I) (48^th Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

Samson, Judge of Israel, Part IX

Now the lords of the Philistines gathered together
To offer a great sacrifice to Dagon their god, and to rejoice
And they said: “Our god has delivered into our hands
Samson our enemy! Everyone raise your voice!

When the people saw him, they praised their god
For they said: “Our god has delivered our enemy into our hands
The destroyer of our land
And the one who multiplied our dead, and now, here he stands

So it happened, when their hearts were merry
That they said, “Call for Samson, that he may perform for us
———-(how sad and grim)
So they called for Samson from the prison, and he performed
———-for them
And they between the pillars stationed him

Then Samson said to the lad
Who held him by the hand
“Let me feel the pillars which support the temple
So that I can lean on them while here I stand

Now the temple was full of men and women
All the lords of the Philistines were there, a big gathering
———-had formed
About three thousand men and women
On the roof watching while Samson performed

Then Samson called to the LORD, saying
“O Lord GOD, remember me, I pray! May Your Spirit arise
Strengthen me, I pray, just this once
O God, that I may with one blow take vengeance on the Philistines
———-for my two eyes!

And Samson took hold of the two middle pillars
Which supported the temple (of which it would soon be bereft)
And he braced himself against them
One on his right and the other on his left

Then Samson said, “Let me die with the Philistines!
And he pushed with all his might (as if urged on by a midwife)
And the temple fell on the lords and all the people who were in it
So the dead that he killed at his death were more than he had
———-killed in his life

And his brothers and all his father’s household came down
And took him, and brought him up and buried him
———–certainly with many tears
Between Zorah and Eshtaol in the tomb of his father Manoah
He had judged Israel twenty years.

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown; Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

²³ Now the lords of the Philistines gathered together to offer a great sacrifice to Dagon their god, and to rejoice. And they said:

“Our god has delivered into our hands
Samson our enemy!”

²⁴ When the people saw him, they praised their god; for they said:

“Our god has delivered into our hands our enemy,
The destroyer of our land,
And the one who multiplied our dead.”

²⁵ So it happened, when their hearts were merry, that they said, “Call for Samson, that he may perform for us.” So they called for Samson from the prison, and he performed for them. And they stationed him between the pillars. ²⁶ Then Samson said to the lad who held him by the hand, “Let me feel the pillars which support the temple, so that I can lean on them.” ²⁷ Now the temple was full of men and women. All the lords of the Philistines were there—about three thousand men and women on the roof watching while Samson performed.

²⁸ Then Samson called to the Lord, saying, “O Lord God, remember me, I pray! Strengthen me, I pray, just this once, O God, that I may with one blow take vengeance on the Philistines for my two eyes!” ²⁹ And Samson took hold of the two middle pillars which supported the temple, and he braced himself against them, one on his right and the other on his left. ³⁰ Then Samson said, “Let me die with the Philistines!” And he pushed with all his might, and the temple fell on the lords and all the people who were in it. So the dead that he killed at his death were more than he had killed in his life.

³¹ And his brothers and all his father’s household came down and took him, and brought him up and buried him between Zorah and Eshtaol in the tomb of his father Manoah. He had judged Israel twenty years.

 

 

 

 

 

 

 

 

 

Artwork by Douglas Kallerson.

Judges 16:10-22
Samson, Judge of Israel, Part VIII

(Typed 13 May 2024) The Hebrew in the passage that we will look at today has some interesting nuances. In one verse, it will take more time to explain what is being said in just a few words of the text than might seem necessary, but little variations in how something is considered or concerning its translation can make a world of difference in what is ultimately being pictured.

Because of that, care towards the intent of what is being presented needs to be given. Despite this, however, there are some great life lessons that can be drawn out from a casual reading. For example, Matthew Henry says –

“Samson had been more than once brought into mischief and danger by the love of women, yet he would not take warning, but is again taken in the same snare, and this third time is fatal. Licentiousness is one of the things that take away the heart. This is a deep pit into which many have fallen; but from which few have escaped, and those by a miracle of mercy, with the loss of reputation and usefulness, of almost all, except their souls. The anguish of the suffering is ten thousand times greater than all the pleasures of the sin.” Matthew Henry

As I read his thoughts, Donald Trump and Stormy Daniels immediately came to mind. Regardless of what actually happened between the two, they have both spent an inordinate amount of time and money trying to get past it.

In fact, they are still trying to put it behind them, and it will probably hound one or both of them for years to come. The same is true with innumerable politicians, pastors, and plumbers throughout the years. They are in jobs intended to help others with their problems, and yet many end up flushing their families, finances, and careers right down the drain.

Text Verse: “And it shall be that the elders of the city nearest to the slain man will take a heifer which has not been worked and which has not pulled with a yoke.” Deuteronomy 21:3

It may seem like an odd text verse for evaluating the life of Samson, or for a moral lesson about making bad choices, but it’s not really. Someone had to kill the person who lay slain in the field. And the person in the field may have done something to deserve getting whacked.

Consequences will arise from such things. At the same time, a heifer that has never been worked is specified for the atonement process being explained in Deuteronomy 21.

Likewise, Samson said that if he is bound in ropes that were never used for work, he would be like any other man. Even though he wasn’t telling the truth, there is a reason he said this. In Scripture, concepts build upon other concepts. Similarly, one story will, at times, be used to explain things going on in other stories.

We should pay heed to the subtleties. They can give us marvelous insights into what is going on in any given passage. For now, let us get into evaluating the verses. Great things are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. How Can You Say, ‘I Love You?’ (verses 10-14)

In the previous sermon, the Philistines came to Delilah and asked her to allure Samson in an attempt to find out where his great strength lies. He gave her a false answer. When she tried it, her attempt failed. With that remembered, the account now provides her response to his deception…

¹⁰ Then Delilah said to Samson, “Look, you have mocked me and told me lies.

vatomer d’lilah el Shimshon hineh hethalta bi vatdaber elay k’zavim – “And says, Delilah, unto Samson, ‘Behold, deceived in me and speaking unto me lies.’” It is apparent that the Philistines lords’ presence was not made known to him.

Rather, Delilah bound him and made it look like she was pretending. When he broke the cords, she playfully came back with her pitiful response. “Oh poor me. You’re just making fun of me with your lies.” He would have thought playing a trick on the object of his affection was a fun thing to do.

Despite this, she tries again…

^{10 (con’t)} Now, please tell me what you may be bound with.”

atah hagidah na li bameh teaser – “Now declaring, I pray, to me, in what binding?” This is probably after a period of time, be it the next day or a few days later. He broke the bonds, and she probably said something like, “Oh, you… such a bad boy.”

Later, she acted offended. Then after revealing how her poor heart was broken over the deception, she asked again what made him so strong. And so, once again, he has a bit of fun with her…

¹¹ So he said to her, “If they bind me securely with new ropes that have never been used, then I shall become weak, and be like any other man.”

vayomer eleha im asor yaasruni baavothim khadashim asher lo naasah bahem m’lakha v’khalithi v’haythi k’akhad ha’adam – “And says, unto her, ‘If binding they bind me in ropes new, which not worked in them, and weakened, and became according to one the man.’” Samson responds with an obvious lie because in Judges 15, we read this, using the same word for rope, avoth, as here –

“So they spoke to him, saying, ‘No, but we will tie you securely and deliver you into their hand; but we will surely not kill you.’ And they bound him with two new ropes [avoth] and brought him up from the rock.
¹⁴ When he came to Lehi, the Philistines came shouting against him. Then the Spirit of the Lord came mightily upon him; and the ropes [avoth] that were on his arms became like flax that is burned with fire, and his bonds broke loose from his hands.” Judges 15:13, 14

It didn’t work with the men of Judah. Thus, we can be confident of the outcome here as well…

¹² Therefore Delilah took new ropes and bound him with them, and said to him, “The Philistines are upon you, Samson!”

vatiqah d’lilah avotim khadashim vataasrehu bahem vatomer elav plishtim alekha Shimshon – “And takes, Delilah, ropes new, and binds him in them. And says unto him, ‘Philistines upon you, Samson.’” Following his instructions exactingly, she binds him with the new ropes, hoping she will chance to cash in on the big money. With him securely bound, she lets out her cry of hoped-for riches…

^{12 (con’t)} And men were lying in wait, staying in the room.

v’ha’orev yoshev bekhader – “And the lying-in-wait sitting in the chamber.” The same word, the verb arav, that was used in verse 9, is used again. It comes from a primitive root signifying to lurk. The Philistines were lurking, waiting for a chance to overcome Samson…

^{12 (con’t)} But he broke them off his arms like a thread.

vaynatqem meal zerootav kakhut – “And tears them from upon his arms according to the thread.” The unworked cords became like mere thread. The word is khut, the same word used when Rahab was told to tie a scarlet thread in her window. It is a thread also used to indicate a measuring line, such as in 1 Kings 7:5.

Samson once again kept Delilah from knowing the source of his strength, but the account has been giving us clues concerning it in the process. As for the viperous vixen…

¹³ Delilah said to Samson, “Until now you have mocked me and told me lies. Tell me what you may be bound with.”

vatomer d’lilah el Shimshon ad henah hethalta bi vatdaber elay k’zavim hagidah li bameh teaser – “And says, Delilah, unto Samson, ‘Until here deceived in me and speaks unto me lies. Declaring, her, to me in what binding.’” The deceitful dragon again plays the offended party.

This is probably on a later date. At the time he broke the bonds, she may have laughed or snorted at him as if it was a joke. But later she pretends like she has thought about it and is offended that he wouldn’t trust her with his secret. And again, Samson sees it as funny enough to spin another yarn…

^{13 (con’t)} And he said to her, “If you weave the seven locks of my head into the web of the loom”—

His words form an ellipsis: vayomer eleha im taargi eth sheva makhl’photh roshi im ha’masakheth – “And says unto her, ‘If weaves seven locks my head with the warp.’” Samson’s words get closer to the source of his strength but still without revealing it.

The word arag signifies to weave. It can be literal but still used in a metaphorical way, such as in Isaiah 59 –

“No one calls for justice,
Nor does any plead for truth.
They trust in empty words and speak lies;
They conceive evil and bring forth iniquity.
⁵ They hatch vipers’ eggs and weave [arag] the spider’s web;
He who eats of their eggs dies,
And from that which is crushed a viper breaks out.” Isaiah 59:4, 5

Also, there are two new words used here. The first is makhalaphah, a ringlet of hair and thus a lock. It is derived from khalaph, to pass away or pass through. The idea is that locks glide over one another, forming a full head of hair.

The next new word is masseketh, the warp of a loom. It is derived from nasak, to weave. This root is found only in Isaiah 25 –

“And He will destroy on this mountain
The surface of the covering cast over all people,
And the veil that is spread [nasak] over all nations.
⁸ He will swallow up death forever,
And the Lord God will wipe away tears from all faces;
The rebuke of His people
He will take away from all the earth;
For the Lord has spoken.” Isaiah 25:7, 8

Leaving the sentence elliptical, Samson tells her that if she weaves his hair in the loom, she will receive the desired result. The reason for the ellipsis is simple enough. He is in her home and she obviously had a loom. He would have simply nodded in the direction of it as he spoke. The rest would be perfectly understood by her.

As for the number, seven is the number of spiritual perfection. What seems likely is that Samson had purposefully plaited his hair into seven locks, somewhat like Viking braids. It is these seven locks that he is referring to.

Also, as a side note, the Greek translation completes the thought, thus removing the ellipsis. Hence, some translations include the words of that text – “If thou shouldest weave the seven locks of my head with the web, and shouldest fasten them with the pin into the wall, then shall I be weak as another man.”

This is unnecessary, but the Greek adds it because of what is in the next verse…

¹⁴ So she wove it tightly with the batten of the loom,

The Hebrew is way less descriptive: vatitqa bayated – “And blasts in the peg.” The words essentially say the same thing as when Jael killed Sisera. There, it said vatitqa eth ha’yathed, “and blasts the peg.” There, Jael took a tent peg and blasted through the temple of Sisera, pinning his head to the ground.

Here, however, Delilah, the traitorous temptress, blasted the peg while weaving. The debate on what this means is long, and there is no firm resolution. I lean towards the words of the Pulpit Commentary that this refers to the weaver’s shuttle. Others completely disagree.

But this is what Delilah was told to do, which is to use his hair as the woof and weave it into the warp that was preset in her loom. Thus, she affixes his locks to the shuttle, here called a peg, and blasts it through the warp to form a mesh. Once her task was complete…

^{14 (con’t)}  and said to him, “The Philistines are upon you, Samson!” But he awoke from his sleep, and pulled out the batten and the web from the loom.

vatomer elav p’listim alekha Shimshon vayiqats mishnatho vayisa eth haythad ha’ereg v’eth hamasakhet – “And says unto him, ‘Philistines upon you, Samson.’ And awakens from his sleep, and pulls up the peg, the loom, and the warp.”

Here is another rare word, ereg. It comes from arag, the word used which indicates to weave. It is used only one more time, in Job 7:6. Most translations say, “weaver’s shuttle,” implying the speed of the shuttle in a loom. That may or may not be correct. It may simply refer to the loom itself. If so, then the verse would read –

“My days receded from a loom.” The meaning would then be “My days receded faster than the speed of a loom.” Therefore, the words are describing what happened when Samson arose from his sleep. The loom was sitting on the ground, his hair was woven into the warp, and the peg was still in the loom. In rising, he pulled all of this up and out. The whole shebang fell apart from the force of his rising.

What is it that will bind you?
And where is it that the source of your strength lies?
How are you able such great things to do?
Won’t you tell me? Please apprise!

There must be something behind your great power
I would like to know what keeps you so strong
A person could get tired just observing you, hour by hour
And who could keep it up all day long?

I long for the strength you possess
Tell me your secret so I know it too
How I wish you’d confide, this I confess
Is this strength that the Lord has given to you?

II. He Has Told Me All His Heart (verses 15-22)

¹⁵ Then she said to him, “How can you say, ‘I love you,’ when your heart is not with me?

vatomer elav ekh tomar ahavtikh v’libkha ein iti – “And says, unto him, ‘How saying, “I love you,” and your heart not with me?’” This is not unlike what he has already faced. In Chapter 14, his Philistine wife accused him of hating, not loving, her. Delilah questions his love and notes that his heart isn’t geared toward her. How can he love her if he keeps telling her untruths…

^{15 (con’t)} You have mocked me these three times, and have not told me where your great strength lies.”

zeh shalosh p’amim hethalta bi v’lo higadta li bameh kokhakha gadol – “This three beats deceived in me, and not declared to me in what your strength, great.’” Like three beats on an anvil as it is being used to pound out metal, Samson has steadily refused to allow Delilah to be united to him. Instead, he has deceived her each time.

Three signifies Divine Perfection. Expanding on that, Bullinger says –

“The number three, therefore, must be taken as the number of Divine fulness. It signifies and represents the Holy Spirit as taking of the things of Christ and making them real and solid in our experience. It is only by the Spirit that we realise spiritual things. Without Him and His gracious operation, all is surface work: all is what a plane figure is to a solid.”

¹⁶ And it came to pass, when she pestered him daily with her words and pressed him, so that his soul was vexed to death, 

v’hi ki hetsiqah lo bidvarekha kal hayamim vatalatsehu vatiqtsar naphsho lamuth – “And is when compressed to him in her words all the days, and presses, and reaps his soul to death.” The words here confirm that the three instances so far were spread over a period of time. She continues with her incessant moaning about not being privileged enough to know his secret.

There is a word found only here in Scripture as well, alats. It signifies to urge or press, coming from a primitive root meaning to press. She compressed him with her words and she pressed him with her insinuations.

She kept nagging him while probably cooking him some pretty swell meals and telling him all the stories of her life. Each time she did something nice for him, she would remind him that he was not reciprocating. Also, the word qatsar is used. It signifies to curtail or shorten and is often used to indicate reaping.

It is the same word used to describe the Lord’s attitude towards Israel as they worked to be harmoniously in line with Him in Judges 10 –

“So they put away the foreign gods from among them and served the Lord. And His soul could no longer endure the misery of Israel.” Judges 10:16

There, it literally says, “And reaped His soul in toil Israel.” They ingratiated themselves to Him by repenting of their ways and serving Him. Eventually, His soul was reaped through their pleas.

The same tactic is used here by Delilah, finally bringing Samson to the point where he can’t stand it any longer, and a state of uxoriousness takes over. He was finally overcome so…

¹⁷ that he told her all his heart,

vayaged lah eth kal libo – “And declares to her all his heart.” In the Bible, the heart is not the seat of emotion. Rather, it is the seat of reasoning and understanding. He was so drained from her tactics that he reasoned she could be no threat at all to him.

Unlike the previous times when she had attempted to remove his source of strength, he must have thought, “This is a permanent change. I’ve opened my heart to her because she is so desirous to know, so she would never even contemplate really cutting my hair.”

Such a notion is unthinkable to him. But Calmet rightly states, “The weakness of Samson’s heart in the whole of this history, is yet more astonishing than the strength of his body.” And so, letting his seat of reasoning slip, he told her all he knew…

^{17 (con’t)} and said to her, “No razor has ever come upon my head, for I have been a Nazirite to God from my mother’s womb.

vayomer lah morah lo alah al roshi ki n’zir elohim ani mibeten imi – “And says to her, ‘Razor not ascended upon my head, for Nazirite God, I, from womb my mother.’” Here is the second of three uses of morah, razor, in the Bible.

Two uses are in relation to Samson and one is at the announcement of the coming birth of Samuel. It is derived from mur, to change or exchange. The connection is that when one uses a razor, there is a change in appearance.

As for what changes in the use of a razor, it is the removal of hair. Hair in the Bible signifies awareness, but in particular it speaks of the awareness of sin. As sin comes through a violation of the law, it is the law itself that introduces and brings about the imputation of sin. Samson is about to give away this important information…

^{17 (con’t)} If I am shaven, then my strength will leave me, and I shall become weak, and be like any other man.”

im gulakhti v’sar mimeni khokhi v’khalithi v’khayithi k’kal ha’adam – “If shaved, and departs from me my strength. And weakened, and became according to all the man.” His power is not in his hair. It is in the connection to God that is upon him. The hair is the sign of this covenant between the two. In cutting his hair, he will bear the appearance of all men, stained with sin. Thus, he will be “according to all the man [ha’adam].”

¹⁸ When Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines, saying, “Come up once more, for he has told me all his heart.”

vatere d’lilah ki higid lah eth kal libo vatishlakh vatiqra l’sarne p’lishtim l’mor alu ha’paam ki higid lah eth qal libo – “And sees, Delilah, that declared to her all his heart. And sends, and calls to lords Philistines to say, ‘Ascending the beat,’ (for declared to her all his heart).” It is apparent that she is absolutely certain he is telling the truth.

The third time he fooled her, it never mentioned those Philistine lords lying in wait. They may have been there, but the account doesn’t mention them, implying that she didn’t call them. However, Samson has brought God into his words, and his sincerity is otherwise evident.

Before she takes any action, however, she wants to be sure the money is there when Samson is subdued.

^{18 (con’t)} So the lords of the Philistines came up to her and brought the money in their hand.

v’alu eleha sarne p’lishtim vayaalu ha’keseph b’yadam – “And ascend unto her, lords Philistines, and ascend the silver in their hand.” This is the eleven hundred per man of silver promised in verse 5. She waited for them to bring the money up first. With them at hand, along with the promised silver…

¹⁹ Then she lulled him to sleep on her knees,

It is an unnecessary paraphrase. The words are much simpler: vatyashnehu al birkeha – “And sleeps him upon her knees.” Using her as his personal pillow, Samson goes off to la la land. Once he was out, it then says…

^{19 (con’t)} and called for a man and had him shave off the seven locks of his head.

Though this is possible, I think it is an unlikely translation: vatiqra laish vatgalakh eth sheva makhl’photh rosho – “And calls to the man, and shaves (fem. sing.) seven locks his head.” The question is, “Who is the man?” No additional person has been identified and yet it uses the definite article. It isn’t “a man,” but “the man.”

The meaning is one of three things. The first option, which I affirm but no translation or scholar agrees with, is that she called to Samson. He is both the nearest antecedent and subsequent in the account. Thus, she is determining if he is still awake, “Samson, oooh deary Samson, are you up?”

The text, not Delilah, calls him “the man.” Thus, it cannot be said that she has changed wording. Rather, it is how the narrative is preparing for a change in circumstances. He has repeatedly said that if his power was taken from him, he would be like any other man (ha’adam).

The text appears to be showing that he is a man, even if not like every other man, but that is about to change. Grasping the overall context makes the odd verbiage of this verse understandable. Therefore, after calling to him and getting no response, she shaves his head.

The same form of verb is used in the first clause, “And sleeps him” as is used here “and shaves him.” It is indisputable that she is the one who put him to sleep on her knees. It is she who calls to the man. It is she who will afflict him in the coming clause as well. It makes no sense to say that someone else shaves him.

For example, Lange agrees with the verb of her shaving. But he then has to wonder why a man is called. And so, he gives an excuse as to why he would be there –

“… ‘and she shaved.’ The piel [verb form] is not causative here; … Delilah calls on him, in order to have somebody near to defend her should Samson wake during the shearing process.” John Lange

In this, he has to insert something that is not in the text to make the wording make sense. To me, it only makes the narrative more complicated.

A second option, however, is that she may have called to a Philistine and made the scissor sign with her fingers, indicating the thought, “Bring me a pair of scissors.” From there, she shaved him. Seeing as she had a loom, why she wouldn’t have them there with her kind of kills that thought though.

Or she may have called to a Philistine, had him come, and she then caused him to shave Samson, even though Lange says the verb is not causative. This is, however, the prevalent view, and the Hebrew allows it, but it is not indisputable. It also requires scholars to conclude things that are not explicit.

In each previous instance, she did all of the work, and only then did the Philistines get called. Why she would leave this simpler task to one of them is hard to figure. It would also put their lives in jeopardy without knowing if it worked. And more, the next clause is clearly her, not another person, doing the action…

^{19 (con’t)} Then she began to torment him, and his strength left him.

vatakhel l’anotho vayasar kokho mealav – “And begins (fem. sing.) to afflict him. And departs his strength from upon him.” It is referring to Delilah. She is the one to afflict him. Despite this, it is debated what “afflict him” means.

If it means that in each cut of his locks he was afflicted, then it is certainly she who is also the one to cut his locks. If it was after he was shaved, it could be that she started pinching him or slapping his face, egging him on.

I would go with the former. It is his hair by which the Spirit rested upon him. If his hair was cut, and then she afflicted him, and then the Lord departed from upon him, it means that there is a step in the process which is superfluous. However, if afflicting him is an explanation of her cutting his locks, then there is nothing superfluous. One thing is the consequence of the other.

²⁰ And she said, “The Philistines are upon you, Samson!” So he awoke from his sleep, and said, “I will go out as before, at other times, and shake myself free!”

The NKJV is more of a paraphrase, but it gets the sense: vatomer p’lishtim alekha Shimshon vayiqats mishnato vayomer etse k’paam b’paam v’inaer – “And says, ‘Philistines upon you, Samson.’ And awakens from his sleep, and says, ‘Going out according to beat, in beat, and shake.’”

The words here tend to indicate that the afflicting mentioned in the previous verse was, in fact, the shaving. Otherwise, he would be awake from her afflictions and would not need to be called. But he was still deeply asleep. Only in calling him was he then roused. Then he proclaimed to himself that he would go out in the same manner as previously. Tragically, however…

^{20 (con’t)} But he did not know that the Lord had departed from him.

v’hu lo yada ki Yehovah sar mealav – “And he not known that Yehovah departed from upon him.” In verse 17, he said, “If shaved, and departs from me my strength. And weakened, and became according to all the man.”

He has equated his hair to his strength. He noted that he was a Nazirite to God in that verse, but it is the presence of the Lord from which his strength was derived. In cutting his hair, the symbol of his consecration, he was no longer a Nazirite to God.

His strength had departed from him because the Lord had departed from upon him. Keil’s commentary includes this quote –

“The whole of Samson’s misfortune came upon him, therefore, because he attributed to himself some portion of what God did through him. God permitted him to lose his strength, that he might learn by experience how utterly powerless he was without the help of God. We have no better teachers than our own infirmities.” Berleb Bible

²¹ Then the Philistines took him and put out his eyes, and brought him down to Gaza. They bound him with bronze fetters, and he became a grinder in the prison.

vayokhazuhu p’lishtim vaynaqru eth enav vayoridu otho azzatah vayaasruhu bankhushtayim vayhi tokhen b’beith haasirim – “And grasp him, Philistines, and bore his eyes, and descend him Gaza-ward, and bind him in the bronzes, and is grinding in house the bonds.”

Each clause is an added embarrassment laid upon Samson. Before, the Philistines couldn’t touch him without harm. Now they grasp him without effort. Next, they bored out his eyes, taking away his ability to effectively fight against them ever again and also taking away the delights of his eyes, as he had customarily looked upon the form of women.

They took him toward Gaza, the very place he had symbolically defeated when he pulled up the doors of the gate of the city along with its gateposts, bar, and all. As we saw, he had proclaimed boldly and openly that he had arrived in Gaza. Now, he would be taken there as a captive.

Next, it says he was bound in the bronzes. The dual nature of the noun means that they were fetters made of two parts that joined together, or that he was bound in both legs, or both his hands and his feet were bound. Whichever is the intent, he was shackled in bronze, a metal weaker than iron, of which the Philistines possessed (1 Samuel 17:7 & 2 Samuel 12:31).

Further, grinding is a task accomplished in Scripture by women, captives, and slaves. It is a repetitive, menial, tedious task that was unfit for a regular workman. And more, his work was accomplished in the house of bonds, meaning confinement.

Where he once freely roamed and did according to his own will, he was now completely subjugated to a humiliating, degrading existence.

As for the name, Gaza is a feminine form coming from az, strong. It signifies Strong or Strong Place. Bronze in Scripture signifies judgment.

*^{22 (fin)} However, the hair of his head began to grow again after it had been shaven.

The word “however” is more exciting and tends to get us thinking about what is coming. Despite this, the Hebrew simply says “and.” And yet, it bears the same powerful and hopeful effect: vayakhel sear rosho l’tsameakh kaasher gulakh – “And begins, hair his head, to sprout according to which shaven.”

The “and” is definitely used as an exciting introduction to what lies ahead. But more, it is supplemented with other words intended to excite. The first is tsamach, to sprout. It is not the same word as was used in Numbers 6 when referring to the Nazirite –

“All the days of the vow of his separation no razor shall come upon his head; until the days are fulfilled for which he separated himself to the Lord, he shall be holy. Then he shall let the locks of the hair of his head grow [gadal].” Numbers 6:5

The word tsamach is purposefully used to indicate that something is happening, which is “according to which shaven.” In other words, it didn’t take long for his hair to be cut off. It happened while he lay sleeping on Delilah’s knees.

But as quickly as his hair was removed from him in a time of sleep, so his hair began to sprout in a time of toil. The contrast is purposeful to elicit the imagination of the reader. Don’t expect the end of Samson’s life to be spent keeled over a grinding mill in a dirty Gazan prison.

With this hope-filled verse, we are finished for today. Samson had to learn the lesson that it is the Lord, not his own strength or effort, that allows him to win the battles of life. It’s a good lesson for each of us as well.

When we rely on ourselves, we get arrogant and cocky. And how easy that is. I had friends some years ago that were in desperate times. They posted things about Jesus on social media all the time. I thought their lives were focused on Him.

However, once the troubles were behind them, they got into self-promotion and openly bragged that they were creating their own empire. Jesus was never mentioned by them. It was a terribly sad testimony to their true values.

There was literally nothing we held in common any longer. Loving the Lord is not something to do just when things are hard. Rather, we should find happiness and closeness to Him in every situation and in all seasons of life.

Samson had to learn this in a costly way. I hope my old friends will reconsider and return to the Lord wholly and permanently. Life is short, but eternity is not. The rewards or losses that we face will be reflected in how we live our lives now. Hold fast to the Lord always. Amen.

Closing Verse: “I can do all things through Christ who strengthens me.” Philippians 4:13

Next Week: Judges 16:23-31 It’s super fun! It’s really swell! It’s even divine! (Samson, Judge of Israel, Part IX) (47^th Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

Samson, Judge of Israel, Part VIII

Then Delilah said to Samson
“Look, you have mocked me and told me lies
Now, please tell me
What you may be bound with, please apprise!

So he said to her
“If they bind me securely with new ropes, if that is the plan
That have never been used, then I shall become weak
And be like any other man

Therefore Delilah took new ropes and bound him with them
And said to him, “The Philistines are upon you, Samson!
And men were lying in wait, staying in the room
But he broke them off his arms like a thread (tee hee, still fun)

Delilah said to Samson, “Until now you have mocked me
———-and told me lies
Tell me what you may be bound with, I’m in a gloom
And he said to her
“If you weave the seven locks of my head into the web
———-of the loom

So she wove it tightly with the batten of the loom
And said to him, “The Philistines are upon you, Samson!
But he awoke from his sleep
And pulled out the batten and the web from the loom (so, so fun)

Then she said to him
“How can you say, ‘I love you,’ when your heart is not with me?
You have mocked me these three times, and have not told me
Where your great strength lies. How can this be?

And it came to pass, when she pestered him daily
With her words and pressed him, tearing him apart
So that his soul was vexed to death
That he told her all his heart

And said to her, “No razor has ever come upon my head
For I have been a Nazirite to God from my mother’s womb
If I am shaven, then my strength will leave me
And I shall become weak, and be like any other man
———-in the lunchroom

When Delilah saw that he had told her all his heart
She sent and called for the lords of the Philistines, saying
———- (as they had planned)
“Come up once more, for he has told me all his heart
So the lords of the Philistines came up to her and brought the
———-money in their hand

Then she lulled him to sleep on her knees
And called for a man and had him shave off
———-(the story is getting grim)
The seven locks of his head
Then she began to torment him, and his strength left him

And she said, “The Philistines are upon you, Samson!
So he awoke from his sleep, and said – yes, he started
“I will go out as before, at other times, and shake myself free!
But he did not know that the LORD from him had departed

Then the Philistines took him and put out his eyes
And brought him down to Gaza (bad times had arisen)
They bound him with bronze fetters
And he became a grinder in the prison

However, the hair of his head began to grow
Again after it had been shaven. Trouble lies ahead doncha know

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

¹⁰ Then Delilah said to Samson, “Look, you have mocked me and told me lies. Now, please tell me what you may be bound with.”

¹¹ So he said to her, “If they bind me securely with new ropes that have never been used, then I shall become weak, and be like any other man.”

¹² Therefore Delilah took new ropes and bound him with them, and said to him, “The Philistines are upon you, Samson!” And men were lying in wait, staying in the room. But he broke them off his arms like a thread.

¹³ Delilah said to Samson, “Until now you have mocked me and told me lies. Tell me what you may be bound with.”

And he said to her, “If you weave the seven locks of my head into the web of the loom”—

¹⁴ So she wove it tightly with the batten of the loom, and said to him, “The Philistines are upon you, Samson!” But he awoke from his sleep, and pulled out the batten and the web from the loom.

¹⁵ Then she said to him, “How can you say, ‘I love you,’ when your heart is not with me? You have mocked me these three times, and have not told me where your great strength lies.” ¹⁶ And it came to pass, when she pestered him daily with her words and pressed him, so that his soul was vexed to death, ¹⁷ that he told her all his heart, and said to her, “No razor has ever come upon my head, for I have been a Nazirite to God from my mother’s womb. If I am shaven, then my strength will leave me, and I shall become weak, and be like any other man.”

¹⁸ When Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines, saying, “Come up once more, for he has told me all his heart.” So the lords of the Philistines came up to her and brought the money in their hand. ¹⁹ Then she lulled him to sleep on her knees, and called for a man and had him shave off the seven locks of his head. Then she began to torment him, and his strength left him. ²⁰ And she said, “The Philistines are upon you, Samson!” So he awoke from his sleep, and said, “I will go out as before, at other times, and shake myself free!” But he did not know that the Lord had departed from him.

²¹ Then the Philistines took him and put out his eyes, and brought him down to Gaza. They bound him with bronze fetters, and he became a grinder in the prison. ²² However, the hair of his head began to grow again after it had been shaven.

 

 

 

 

 

 

 

Artwork by Douglas Kallerson.

Judges 16:1-9
Samson, Judge of Israel, Part VII

(Click for PDF)

(Typed 6 May 2024) The sermon today reviews and explains the short passage comprised in Judges 16:1-3. After that, we will begin to look through the next account that deals with the she-devil Delilah.

The first section deals with the area of Gaza. Cambridge, in its comments on the first verse, says of Gaza, “As it lay at the meeting-point of the caravan-routes from Egypt and the Arabian desert, it was always an important centre; the kind of place where bad characters might be found.”

Nothing has changed. The place has always been, and it continues to be, a place filled with bad characters. As for what Samson does when leaving Gaza, it almost sounds comical to us. Why would anyone pull up the entire entryway to the city and carry it away?

And yet, even outside of Scripture, such an event has great symbolic meaning. John Lange gives a nice description of it –

“Hence, in the East victorious princes have frequently literally carried away the gates of conquered cities. … For the same reason, Almansor, when he took Compostella, caused the doors of the St. James’ Church to be lifted out, and to be carried on the shoulders of Christians, to Cordova, in sign of his victory. … The same idea presents itself in North-German legends, when giants are represented as carrying away churches from their places, in order to show their hostility against Christianity.” John Lange

Thus, it is a common ancient custom representing victory and subjugation.

Text Verse: “Then the Angel of the Lord called to Abraham a second time out of heaven, ¹⁶ and said: ‘By Myself I have sworn, says the Lord, because you have done this thing, and have not withheld your son, your only son— ¹⁷ blessing I will bless you, and multiplying I will multiply your descendants as the stars of the heaven and as the sand which is on the seashore; and your descendants shall possess the gate of their enemies.’” Genesis 22:15-17

Abraham was told he would possess the gates of his enemies. Samson literally possessed the gates of his enemies, hauling them away as a sign to the people of Gaza and to those who would later see them on a mountain facing Hebron.

With all of that might at his disposal, no wonder the next account has the Philistines looking to discover the secret of his strength. Anyone that strong would be a terrible foe to have around, ready to strike at his leisure.

And how else to woo a strong man than by a sultry, sensual, seductress who will lure him away from sound reason and clarity of thought? Once such a soul is in the mix, tragedy is sure to lie ahead.

It’s a truth that is to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. The Doors of the Gate (verses 1-3)

Chapter 15 ended with words concerning Samson’s time of judging Israel being “twenty years in the days of the Philistines.” Remembering that, it next says…

Now Samson went to Gaza

vayelekh Shimshon azatah – “And walked, Samson, Gaza-ward.” Beginning this way means that the events concerning Samson continue to unfold as a narrative, but this is not necessarily chronological. As this is during the time of his twenty-year judgeship, it is not. Rather, it is categorical.

Gaza (Azah) is the chief of the five principal cities of the Philistines. It is also the most southerly of them. The change from Azah to Gaza is because of the pronunciation of the letter ayin at the beginning of the name. It has a strong sound towards the back of the throat.

From there, the Greek translates this hard ayin with the letter gamma in an attempt to closely reproduce the sound. With the g sound introduced, it has carried forward into our modern English name, Gaza. The name is a feminine form coming from az, strong. It signifies Strong or Strong Place.

No explanation is given concerning why he headed toward Gaza. It doesn’t appear he went there looking for a lady of the night but on his way there…

^{1 (con’t)} and saw a harlot there,

vayar sham ishah zonah – “And saw there woman, prostituting.” The word is zanah, a verb often translated as a noun. It signifies to commit fornication. Thus, as in the narrative of Jephthah when referring to his mother, it refers to a harlot. But as a verb, it describes the act when referring to the person.

Unlike the account of Jephthah, however, I translate this in the verbal form rather than the noun because Samson is in the process of having her, as it next says…

^{1 (con’t)} and went in to her.

vayavo eleha – “and goes in unto her.” It is the normal idiom meaning that he had intimate relations with her. While so engaged…

² When the Gazites were told, “Samson has come here!”

The words seem elliptical, being incomplete: la’azatim l’mor ba Shimshon henah – “To the Gazites, to say, ‘Came, Samson, here.’” Normally, it would say something like, “And it was told to the Gazities…,” or “And the Gazites said…”

All the commentators I read, if they addressed the issue at all, believe a word has dropped out of the original. That seems hard to justify with something so obviously incomplete. Rather, I suggest that this is a continuation of the first clause of verse 1 and that the next two clauses were parenthetical –

“And walked, Samson, Gaza-ward, (And saw there woman, prostituting. And goes in unto her.) to the Gazites, to say, ‘Came, Samson, here.’”

Not wanting to be presumptuous and argue against scholarly opinion, while also wanting to include Sergio in another sermon, I asked if this was a possible translation. His response was, “Totally possible!! And would totally explain the difficult Hebrew insertion of that parenthesis paragraph.”

As will be seen, not only is it possible, but such a translation is also key to understanding what is going on. Samson has come to the area of Gaza. Therefore…

^{2 (con’t)} they surrounded the place and lay in wait for him all night at the gate of the city.

vayasovu vayeervu lo kal halaylah b’shaar ha’ir – “And surrounded, and lay in wait to him all the night in gate the city.” John Lange says, [Judges 16:2.—וַיָּסֹבּוּ: [and surrounded] the accusative (cf. Eccles. 9:14) object of this verb is to be disengaged from לוֹ [to him], the object of the immediately following verb…]

It is for this reason that the translators inserted the words “the place.” Otherwise, the words “they surrounded” would have to be referring to Samson. But as the text read without the parenthesis, he has not been the subject and so he cannot now be the object.

However, with the translation properly rendered as I have (with the parenthesis), we see that they surrounded him, not a place, and waited within the gates of the city, hoping to trap him when he arose in the morning. In this state…

^{2 (con’t)} They were quiet all night, saying, “In the morning, when it is daylight, we will kill him.”

The verb is reflexive: vayitkharshu khal halaylah le’mor ad or ha’boqer v’harg’nuhu – “And quieted themselves all the night, to say, ‘Until light the morning, and killed him.’” Instead of going in during the night to attack Samson, the Philistines quieted themselves, planning to take advantage of the safety of the light of day to attack.

However, Samson alerted them of his presence by boldly telling them that he had arrived and knew what to expect. As such, he had other plans…

³ And Samson lay low till midnight;

vayishkav Shimshon ad khatsi ha’laylah – “And lies, Samson, until half the night.” Despite commentaries that say something like, “because of his guilty conscience over his lewdness,” it appears that Samson arising when the night was half over was preplanned in order to do what he will next do. In other words, what is presented shows purposeful design to meet an intended goal. Therefore…

^{3 (con’t)} then he arose at midnight, took hold of the doors of the gate of the city and the two gateposts, pulled them up, bar and all,

vayaqum ba’khatsi ha’laylah vayeekhoz b’dalthoth shaar ha’ir u-bishte hamzuzoth vayisaem im habriakh – “And arises in half the night. And grasps in doors gate the city, and in two the posts, and removes them with the bar.” The words are detailed and specific.

First, the deleth, or door, is mentioned. The word comes from dalah, to draw water. Thus, they are something swinging like a pail when it is drawn up. From there, one sees the idea of the door swinging on its posts. The door is what provides access and egress to what is on the other side.

Next is the shaar, or gate. That comes from shaar meaning to calculate or reckon. That is used only once, in Proverbs 23:7 –

“For as he thinks [shaar] in his heart, so is he.
‘Eat and drink!’ he says to you,
But his heart is not with you.” Proverbs 23:7

The gate is for protecting those within. A gatekeeper is one who actively decides who to let in and who to keep out. He reckons in his heart and acts upon that. But the symbolism of the gate goes further. The text verse said, “and your descendants shall possess the gate of their enemies.”

Because of Abraham’s faithfulness to God through his willingness to sacrifice Isaac, God promised him that he would have full authority over his enemies. To understand all this entails, several more verses will help explain the intent –

“So the field of Ephron which was in Machpelah, which was before Mamre, the field and the cave which was in it, and all the trees that were in the field, which were within all the surrounding borders, were deeded ¹⁸ to Abraham as a possession in the presence of the sons of Heth, before all who went in at the gate of his city.” Genesis 23:17, 18

The gate of the city is where business is transacted. It is where land inheritances were exchanged, bought, sold, etc. All types of official commerce took place there. Abraham purchased the field of Ephron the Hittite and the transaction was recorded at the gate.

Thus, to possess the gate signified having full authority over all judicial matters and commerce conducted within the city. Samson is literally possessing the city gates by pulling them up and carrying them away. All of Gaza’s judicial authority and commerce thus implicitly now belongs to him.

The promise to Abraham is thus fulfilled against the Weakeners through Samson. And more…

“So they sent away Rebekah their sister and her nurse, and Abraham’s servant and his men. ⁶⁰ And they blessed Rebekah and said to her:

‘Our sister, may you become
The mother of thousands of ten thousands;
And may your descendants possess
The gates of those who hate them.’” Genesis 24:59, 60

The promise of Abraham went through his son Isaac, Rebekah became Isaac’s wife, and so the words pronounced over Rebekah are fulfilled against the Weakeners through Samson.

“It came to pass in the month of Chislev, in the twentieth year, as I was in Shushan the citadel, ² that Hanani one of my brethren came with men from Judah; and I asked them concerning the Jews who had escaped, who had survived the captivity, and concerning Jerusalem. ³ And they said to me, ‘The survivors who are left from the captivity in the province are there in great distress and reproach. The wall of Jerusalem is also broken down, and its gates are burned with fire.’

⁴ So it was, when I heard these words, that I sat down and wept, and mourned for many days; I was fasting and praying before the God of heaven.” Nehemiah 1:1-4

“And it came to pass in the month of Nisan, in the twentieth year of King Artaxerxes, when wine was before him, that I took the wine and gave it to the king. Now I had never been sad in his presence before. ² Therefore the king said to me, ‘Why is your face sad, since you are not sick? This is nothing but sorrow of heart.’
So I became dreadfully afraid, ³ and said to the king, ‘May the king live forever! Why should my face not be sad, when the city, the place of my fathers’ tombs, lies waste, and its gates are burned with fire?’
⁴ Then the king said to me, ‘What do you request?’” Nehemiah 2:1-4

The wall of the city is for protection, as are the gates. But the gates are also the parts of the wall that carry the importance for the matters already mentioned. It is why Nehemiah focused on the gates when he went before the king. Having walls around a city without gates would be pointless.

“Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city. ¹⁵ But outside are dogs and sorcerers and sexually immoral and murderers and idolaters, and whoever loves and practices a lie.” Revelation 21:14, 15

The gates keep out miscreants and allow in those with the rights and privileges granted by the ruler of the city.

Next are hamzuzoth, “the posts.” The mezuzah, post, comes from the same source as the word ziz, or “moving things.” That word is seen only three times.

In Psalm 50 and Psalm 80 it describe beasts moving in the field. In Isaiah 66:11 it refers to the bosom of a woman. Thus, it speaks of that which is conspicuous, and thus prominent. The prominent nature of the city is removed by Samson, leaving it a city essentially without a soul.

Last is noted the beriakh, or bar. That is derived from barakh, to pass through or flee. In this case, the bar passes through holders on doors to secure them. These then indicate the final layer of defense before a city is completely breached.

These actions by Samson were his design and intention from the start. What he has done is an act resulting in extreme humiliation of the enemy. Everything symbolically associated with the gate, meaning the doors of the gate, the gateposts, and the bar are removed, demonstrating absolute authority over Gaza.

As for the word translated as “removes them,” nasa, it is used when setting out on a journey, departing, etc. To get the sense –

“So Israel took his journey [nasa] with all that he had, and came to Beersheba, and offered sacrifices to the God of his father Isaac.” Genesis 46:1

Hence, just as NASA removes [nasa] men into space for a journey by breaking their earthly bonds, Samson removed [nasa] the doors, posts, and bar of the gate for a journey, breaking the civic, judicial, cultural, and national strength of the Philistines. After that, he…

^{3 (con’t)} put them on his shoulders,

vayasem al k’thephav – “And sets upon his shoulders.” Samson took this massive set of doors, posts, and bar and placed it upon his shoulders.

The word is katheph, coming from an unused root meaning to clothe. It is the place where garments hang from, and thus that which supports and bears a burden and responsibility. That is seen, for example, in Exodus 28 –

“And you shall put the two stones on the shoulders [katheph] of the ephod as memorial stones for the sons of Israel. So Aaron shall bear their names before the Lord on his two shoulders [katheph] as a memorial.” Exodus 28:12

^{3 (con’t)} and carried them to the top of the hill that faces Hebron.

vayaalem el rosh ha’har asher al p’ne khevron – “and ascends them unto top the mount which upon faces Hebron.” With this burden on his shoulders, Samson carried the gates to the mount (not the hill) facing Hebron.

As has been seen, a mountain is a lot of something gathered. It is synonymous with a large but centralized group of people. Hebron means Alliance. With these words, this short narrative is complete.

Who has the strength to continue the task
That God in Christ has begun?
In the light of what authority can we bask?
Except in the work of God’s own Son

Who has the strength, power, and might
To be victorious in this great task?
What is it that will make things right?
And in the light of whose greatness can we bask?

Who is allied with the One sent by God?
And who will faithfully take up the task?
In what power and authority will he trod?
And in the light of whose strength will he bask?

II. The Typology Explained

These three verses are dependent on what happened in Chapter 15. Samson prevailed over the Philistines with the jawbone. After that, he was hugely thirsty. At that time, it was asked, “Was Christ’s victory just a one-time salvation that had no lasting effects?”

The answer was a resounding No. As noted, “Not only did Christ prevail in His atonement for sin, but God caused that to bring about the Spirit for believers as well.” To demonstrate that Christ’s victory was fully sufficient, we are given these verses.

Samson, Place of the Sun (the Word of God in Christ), is said to have headed towards Gaza, Strong or Strong Place. Because it is a city of the Philistines, the Weakeners, it reflects something that is strongly opposed to the message of God in Christ. It is what is reflected in Paul’s words of 2 Corinthians 10 –

“For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, ⁵ casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ, ⁶ and being ready to punish all disobedience when your obedience is fulfilled.” 2 Corinthians 10:4-6

The Philistines, Weakeners, anticipate those who weaken others spiritually through the use of law. The mission of Samson (Place of the Sun and thus the word of God in Christ) was to destroy those who afflict Israel. It is through the word that Jesus is revealed.

Thus, in rightly using the word, the power of God in Christ is appropriated. He is the One to defeat those who spiritually afflict the people of God. He is demonstrating that He fully has this ability.

In going to Gaza, Samson next saw a harlot there. It is the same typology as seen in the Jephthah series. It refers to Israel in her state of national apostasy, prostituting herself –

“The Lord said also to me in the days of Josiah the king: “Have you seen what backsliding Israel has done? She has gone up on every high mountain and under every green tree, and there played the harlot [zanah]. ⁷ And I said, after she had done all these things, ‘Return to Me.’ But she did not return. And her treacherous sister Judah saw it. ⁸ Then I saw that for all the causes for which backsliding Israel had committed adultery, I had put her away and given her a certificate of divorce; yet her treacherous sister Judah did not fear, but went and played the harlot [zanah] also.” Jeremiah 3:6-8

Samson going into her anticipates the word of God in Christ going into this disobedient people. He has openly announced that He has come and that the word is where the power lies because it speaks of Him. While in Gaza, an ambush is set for Samson with the intent of killing him in the morning.

However, Samson, intent on proving he was victorious over the Philistines (the Weakeners) in their strong place, rose in the middle of the night and removed their means of access, their protection, and their authority to conduct civil or judicial matters and commerce.

In essence, this looks to Christ, who has completely removed the state, the ability, the authority, etc., of Weakeners to afflict God’s people through law observance. The promise to Abraham was one based upon his faith. He lived by faith and received the promise because of faith. His deeds were not of law but of faith –

“By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, ¹⁸ of whom it was said, ‘In Isaac your seed shall be called,’ ¹⁹ concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense.” Hebrews 11:17-19

The promise is fully realized in Christ for those who are of faith. Everything about the implements of that gate is seen in this act of Samson lifting them up, placing them on his shoulders, and carrying them away.

The entire burden is on Christ, the place of the word of God. Samson carried them to the top of the har, the mount signifying a large but centralized group of people that faced Alliance. This location, as in previous sermons, looks to the relationship established between Christ and His people because of His work.

In other words, the account is recorded to show that the work of God in Christ, recorded in the word, is our authority over the Weakeners. It is faith in Christ and His completed work, not works of the law, that prevails.

The doors, posts, and bars of the gates of the stronghold are defeated in Christ for those who will use his power, symbolized by Him placing them before Hebron – the Alliance of God in Christ with His people.

Eleven hundred of silver from each
A great payday, if Samson I can defeat
I know I can do it, he is such a peach
He will cave, and his strength we will unseat

And who wouldn’t do it? That I ask
All that loot just waiting to take
Only a fool would turn down this task
When all that money is at stake

I’ll do it! I’ll weaken his resolve
And you’ll get your answer on that day
The mystery of his strength I will solve
And then, buddy boys, it’s time for you to pay

III. Where Your Great Strength Lies (verses 4-9)

Now that the short insert of Samson’s exploits in Gaza is complete, the narrative turns to another story involving another woman. She is one of the most notorious females seen in Scripture. Let’s find out what the story of this femme fatale has to say…

⁴ Afterward it happened that he loved a woman in the Valley of Sorek,

v’hi akhare ken vayeehav ishah b’nakhal soreq – “And is, after thus, and loves woman in Valley Sorek.” The first thing of note is that the words never say this woman is a Philistine. Rather, regardless of her ancestry, the Philistines use her to come against Samson.

The Valley of Sorek is accepted to be a broad valley that narrows as it rises towards the hills of Judah. The word nakhal, valley, comes from the verb nakhal, to take as a possession. Thus, it speaks of inheritance.

The name Sorek means Choice Vine. It is derived from soreq, a choice species of vine. Strong’s says it yields purple grapes, which are the richest variety. Of this woman, it says…

^4 (con’t) whose name was Delilah.

ushmah d’lilah – “and her name Delilah.” The meaning of Delilah is debated. It could be from dal, weak or languid. Young’s says, Languishing.

Lange takes the idea of that word and makes it active, thus giving the sense of Debilitator, though he doesn’t specifically use that word. Sergio assumes Water Down Woman, deriving that from a root meaning to thin out or water down.

Abarim provides Hangar or Vertical Transporter, basing that on the same root as door, dalah, to draw water. Using this same root, I would call her Drawer, as in Drawer Out. That is based on the words of the Proverb –

Counsel in the heart of man is like deep water,
But a man of understanding will draw it out [dalah].” Proverbs 20:5

This is exactly what this venomous vixen will do to Samson…

⁵ And the lords of the Philistines came up to her

vayaalu eleha sarne plishtim – “And ascended unto her, lords Philistines.” The word translated as lords, seren, signifies a lord, but also an axle. Hence, the word may indicate that the lord is the central point upon which the city turns.

It is always used in relation to the lords of the Philistines, with one exception when it describes the bronze axles of the carts in Solomon’s Temple. These would probably be the five lords of the Philistines mentioned in Judges 3:3.

As for Philistine, it comes from palash, signifying to roll in the dust as an act of mourning. They are the Grievers or Weakeners. They are here to weaken Samson…

^{5 (con’t)} and said to her, “Entice him, and find out where his great strength lies, and by what means we may overpower him, that we may bind him to afflict him;

vayomru lah pati otho ur’i bameh kokho gadol u-vameh nukhal lo vaasarnuhu l’anotho – “And say to her, ‘Allure him, seeing in what his strength, great, and in what ables to him. And bound him to afflict him.’” From these words, it could be inferred that Samson wasn’t an exceptionally whopping guy. If he was, such great strength would seem more apparent.

However, they know he possesses this strength, and it is unnatural. Therefore, there must be some secret beyond himself that provides him with this strength. They want to know what it is so that they can disable it in order to bind and afflict him.

As for the word translated as allure, it is pathah. It is the same word used in Judges 14:15 when the Philistines tried to get his betrothed wife to reveal the secret of his riddle.

It signifies to be spacious, wide, or open. In this sense, one can see the intent. She is to make herself roomy in a moral sense, opening herself in an attempt to allure him into giving up the riddle of his strength. The sense of the words is “open to him.”

^{5 (con’t)} and every one of us will give you eleven hundred pieces of silver.”

va’anakhnu nitan lakh ish eleph u-meah keseph – “And we giving to you, man, thousand and hundred silver.” The meaning is that each lord would give this amount to Delilah, thus totaling fifty-five hundred pieces of silver. If so, it is an incredible amount of money.

However, the number is given as eleven hundred, is a multiple of 10 and 11. Bullinger says ten is the number of “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

Eleven is the number that marks “disorder, disorganization, imperfection, and disintegration.”

Silver signifies redemption.

⁶ So Delilah said to Samson, “Please tell me where your great strength lies, and with what you may be bound to afflict you.”

vatomer d’lilah el Shimshon hagidah na li bameh kokhakha gadol u-bameh teaser l’anothekha – “And says, Delilah, unto Samson, ‘Declaring, I pray, to me, in what your strength great, and in what binding to afflict you?’” The words appear direct and obvious to us, as if he would be a fool to answer them.

However, with the right inflection and intonation, they could be taken as admiring. Think of the girl whose boyfriend has the fastest car in town. She gets paid to find out what makes it so fast and so she whittles away at him.

“How does your car run so fast? If I had my own car, how could I beat you?” All the while, she is coaxing him along as women do. He would never suspect that she meant him harm. The account is perfectly plausible.

In response to this first inquiry, he decides to hold his tongue from telling the secret…

⁷ And Samson said to her, “If they bind me with seven fresh bowstrings, not yet dried, then I shall become weak, and be like any other man.”

vayomer eleha Shimshon im yaasruni b’shivah y’tharim lakhim asher lo horavu v’khalithi v’hayithi k’ekhad ha’adam – “And says unto her, Samson, ‘If binding me in seven cords, fresh, which not dried, and weakened, and became according to one the man.’”

Samson makes up a tale that hides the secret and yet also reveals it in an unexpected way. Seven is the number of spiritual perfection. The yether is a cord that hangs free, coming from yathar, to remain over. For example, if there is a feast and it’s not all eaten, that is the remaining. Thus, it can signify excess, abounding, or even preeminence.

The word fresh, lakh, signifies green or moist. For example –

“And all the trees of the field shall know that I, the Lord, have brought down the high tree and exalted the low tree, dried up the green [lakh] tree and made the dry tree flourish; I, the Lord, have spoken and have done it.” Ezekiel 17:24

The verb dried, kharav, comes from khorev, dry. That word was used concerning the dry ground around Gideon’s fleece or the dried fleece surrounded by ground with dew.

Samson tells her that if these things are done, he will be weakened and “according to one the man [ha’adam].” The meaning is that he will be like any other man.

⁸ So the lords of the Philistines brought up to her seven fresh bowstrings, not yet dried, and she bound him with them.

It takes the exact same words from the previous verse, simply rearranging them accordingly: vayaalu lah sarne plishtim shivah y’tharim lakhim asher lo khoravu vataasrehu bahem – “And ascend to her, lords Philistines, seven cords, fresh, which not dried. And binds him in them.”

She didn’t get the things and try them out. Rather, the Philistines brought the articles, exactly as she specified. She then used them to do what he said, binding him in them. With that accomplished…

⁹ Now men were lying in wait, staying with her in the room. And she said to him, “The Philistines are upon you, Samson!”

v’ha’orev yoshev lah bakheder vatomer elav plishtim alekha Shimshon – “And the lying-in-wait sitting to her in the chamber. And says unto him, ‘Philistines upon you, Samson.’” The verb arav, to lie in wait, is used. It comes from a primitive root signifying to lurk.

The Philistines are lurking, waiting for their chance to overcome Samson. If he was asleep and she did the tying, there is no reason to assume that Samson believed the Philistines were there.

Think back to the previous example, the girl is told by her boyfriend that his car is so fast as long as it has only 89 octane gas. And so when she puts in 87 octane and it still runs just as fast, she could say, “I was just testing. Why’d you lie to me?” He wouldn’t have any idea that she was getting paid by someone else.

Likewise, with the right smooth-talking, Samson wouldn’t have a clue that she really intended him harm. And so, with the ambush out of sight, and with Samson all tied, she made her actions known, supposedly only pretending to have the Philistines at hand…

^9 (con’t) But he broke the bowstrings as a strand of yarn breaks when it touches fire.

vaynateq eth haytharim kaasher yinatheq p’thil hanoreth baharikho esh – “And tears the cords according to tearing thread the fiber in his breath, fire.” Here is a new and rare word, neoreth. It signifies tow, or fiber, for making thread. It comes from naar, to shake off or out. Thus, it is fiber that is shaken out, as in the refuse of flax. When fire is brought near to it, it practically dissolves in an instant. Such was Samson’s strength…

*^9 (fin) So the secret of his strength was not known.

v’lo noda kokho – “And not known his strength.” Despite giving clues for us to search out what is going on, Delilah is left without realizing her hopes for big money. Likewise, Samson’s source of strength remains unknown to her, and he is just as he was.

The words leave us in suspense as to what lies ahead, but it is a good place to finish for now. For each person who is listening, I hope you know the true Source of strength in a world of calamity and death.

It is found in Jesus. We are in a pickle because we are in mortal bodies that are destined to weaken over the years and eventually face death. Unless we go straight to the death part, the process is inevitable. We are living in bodies of weakness and corruption, but in Christ, there is a resolution to this dilemma –

“For when we were still without strength, in due time Christ died for the ungodly. ⁷ For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die. ⁸ But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. ⁹ Much more then, having now been justified by His blood, we shall be saved from wrath through Him.” Romans 5:6-9

For those in Christ, whatever happens to these mortal bodies, even if it is unpleasant in the process of life, we have a way better hope ahead. I trust that you will be wise and receive the gift of God, which is given through receiving His Son.

In Him is eternal strength and everlasting life. So be wise and discerning and call out to Him today.

Closing Verse: “It is God who arms me with strength,
And makes my way perfect.” Psalm 18:32

Next Week: Judges 16:10-22 Monkeys in a barrel fun. Yes, really swell, even super great… (Samson, Judge of Israel, Part VIII) (46^th Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

Samson, Judge of Israel, Part VII

Now Samson went to Gaza and saw a harlot there
And went in to her… Watch out Samson, better beware!

When the Gazites were told, “Samson has come here!”
They surrounded the place and lay in wait for him all night
———at the gate of the city
They were quiet all night, saying
“In the morning, when it is daylight, we will kill him, we
———-the Samson killing committee

And Samson lay low till midnight; then he arose at midnight
Took hold of the doors of the gate of the city and the gateposts, two
Pulled them up, bar and all, put them on his shoulders
And carried them to the top of the hill that faces Hebron
———-a huge feat, I’m telling you

Afterward it happened that he loved a woman
In the Valley of Sorek
Whose name was Delilah
Look out Samson, she will cost you, like a bad check

And the lords of the Philistines came up to her and said to her
“Entice him, and find out where his great strength lies
And by what means we may overpower him
That we may bind him to afflict him… watch him agonize

And every one of us will give you
Eleven hundred pieces of silver, so we shall do

So Delilah said to Samson, “Please tell me where
———-your great strength lies
And with what you may be bound to afflict you, please apprise

And Samson said to her
“If they bind me with seven fresh bowstrings, if they can
Not yet dried, then I shall become weak
And be like any other man

So the lords of the Philistines
Brought up to her (that fatale femme)
Seven fresh bowstrings, not yet dried
And she bound him with them

Now men were lying in wait, staying with her in the room
And she said to him, “The Philistines are upon you, Samson!
But he broke the bowstrings as a strand of yarn breaks
———-when it touches fire
So the secret of his strength was not known (tee hee, so fun)

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

Now Samson went to Gaza and saw a harlot there, and went in to her. ² When the Gazites were told, “Samson has come here!” they surrounded the place and lay in wait for him all night at the gate of the city. They were quiet all night, saying, “In the morning, when it is daylight, we will kill him.” ³ And Samson lay low till midnight; then he arose at midnight, took hold of the doors of the gate of the city and the two gateposts, pulled them up, bar and all, put them on his shoulders, and carried them to the top of the hill that faces Hebron.

⁴ Afterward it happened that he loved a woman in the Valley of Sorek, whose name was Delilah. ⁵ And the lords of the Philistines came up to her and said to her, “Entice him, and find out where his great strength lies, and by what means we may overpower him, that we may bind him to afflict him; and every one of us will give you eleven hundred pieces of silver.”

⁶ So Delilah said to Samson, “Please tell me where your great strength lies, and with what you may be bound to afflict you.”

⁷ And Samson said to her, “If they bind me with seven fresh bowstrings, not yet dried, then I shall become weak, and be like any other man.”

⁸ So the lords of the Philistines brought up to her seven fresh bowstrings, not yet dried, and she bound him with them. ⁹ Now men were lying in wait, staying with her in the room. And she said to him, “The Philistines are upon you, Samson!” But he broke the bowstrings as a strand of yarn breaks when it touches fire. So the secret of his strength was not known.

 

 

 

 

 

 

 

Artwork by Douglas Kallerson.

Judges 15:16-20
Samson, Judge of Israel, Part VI

(Typed 29 April 2024) Throughout most of their history, the Jewish people have been faithfully unfaithful to the word that established them. God spoke through Moses, and then He continued to speak through His prophets for hundreds of years.

Moses penned the Torah (the Pentateuch) under inspiration of the Lord. It is the first five books of the Bible. However, it is not the entirety of the word of God to Israel. The Law of Moses thus continues with the utterances of the prophets who served under the law and whose words were then included in the sacred writings.

One of the things that Moses told them, which is substantially repeated several times in Scripture, says, “Whatever I command you, be careful to observe it; you shall not add to it nor take away from it.”

Moses’ words in Deuteronomy 12:32 presuppose at least these two things: 1) Do not add to or subtract from what the Lord inspires, and 2) observe the things that are written in the proper context.

These are the things that Israel failed at. They had their own oral traditions and false writings that they held to. They also failed to uphold the Scriptures given by God in their proper context. One of the obvious reasons we hold to the word as written is because, as we see week after week, it tells us about Jesus.

Those things are missing from false writings and false oral traditions. After Christ came, the Jews went even further afield and compiled the Talmud. It is a document that includes the Mishnah, a written compilation of the oral Torah, and the Gemara, a clarification of the Mishnah and other writings. At times, the Gemara expounds broadly on the Hebrew Bible.

The problem with these is that there is no light of Christ to be found in them. Hence, Israel is in a bad pickle. They are without Christ, and they have no proper connection to Christ because of their failure to come to the word alone to find Him.

How can that be corrected? A review of the typology in Judges 15 will reveal this.

Text Verse: “Calling a bird of prey [ayit] from the east,
The man who executes My counsel, from a far country.
Indeed I have spoken it;
I will also bring it to pass.
I have purposed it;
I will also do it.” Isaiah 46:11

The words of the text verse will be used later to point to what Judges 15 is telling us. When God gives us stories and instructions in His word, we should be able to make connections to other things that are based on reality.

An example is in today’s passage. Samson notes that he is exceptionally thirsty. This isn’t a problem if water is readily available. However, anyone who has been to Israel knows that there are many places that are extremely parched.

Add in the heat of the season, and it is evident why Samson is so distraught. The narrative is set at the time of the wheat harvest, which is around May to June. It is normally getting very hot in Israel at that time.

At the time of typing this sermon at the end of April, the temperature in Israel ranged from 91 to 105 degrees, depending on the location. Add in the dryness of the land without rain, and Samson’s words come alive in our minds. We can feel his thirst ourselves.

God uses such things as the time of year, the dryness of the land, the lack of shade, and so forth to tell us things that will reveal Jesus. This is why Scripture alone must be the reference for our doctrine. It is the only way that God has specially revealed Jesus to the world in writing.

Be sure not to get sidetracked by those who manipulate the word of God, either by taking it out of context or by adding to or taking away from it. And how can you do that unless you are aware of and versed in the written word? Read and know the Bible!

Great things about Jesus are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. En Hakkore (verses 16-20)

¹⁶ Then Samson said:
“With the jawbone of a donkey,
Heaps upon heaps,
With the jawbone of a donkey
I have slain a thousand men!”

Translations of this verse are all over the place, but ultimately it is a powerful paronomasia (a play on words) that to tolerably and tidily translate is perfectly perplexing: vayomer Shimshon bilkhi ha’khamor khamor khamorathayim bilkhi ha’khamor hikethi eleph ish – “And says, Samson, in jawbone the donkey, donkey two donkeys. In jawbone, the donkey, struck thousand man.” / Or: “And says, Samson, in jawbone the donkey, heap two heaps. In jawbone, the donkey, struck thousand man.” / Or: “And says, Samson, in jawbone the donkey, clay clays. In jawbone, the donkey, struck thousand man.”

The word translated as donkey is khamor. The word translated as heap (or clay) is khomer. Coming from khamar, to boil up. Thus, it would be something that grows. In this case, a heap. However, both words ultimately come from khamar, an unused root meaning to be red. The reason for clay is the same as why Job said this –

“Truly I am as your spokesman before God;
I also have been formed out of clay.” Job 33:6

As such, it’s hard to tell what Samson was thinking. Was he saying he killed a bunch of men who were like donkeys? Was it a bunch of men who made heaps of dead? Or was he saying that he returned the enemy to being lumps of clay? Whichever he is referring to, it still forms a poignantly, profound, and profuse pun. The ultimate point of the words is that the slaughter was immense.

¹⁷ And so it was, when he had finished speaking, that he threw the jawbone from his hand, and called that place Ramath Lehi.

vayhi k’khalotho l’daber vayashlekh hal’khi miyado vayiqra lamaqom ha’hu Ramath lekhi – “And is, when he finished to speak, and casts the jawbone from his hand. And calls to place, the it, Ramath Lehi.’” One can see Samson standing there, hand raised, holding the jawbone, and saying his poem. Once he finished, he tossed it out of his hand.

After this, he named the place Ramath Lekhi. It means Height of the Jawbone, High Place of the Jawbone, or Exalted Jawbone, or based on the Hebrew l’khi – Exalted to Life. The name Ramath comes from rum, to be high or exalted.

Some people argue Casting Away of the Jawbone. But the word translated as cast is shalakh. It does not necessarily mean to cast away by flinging it far away. Moses was told to cast his staff on the ground, and it became a snake. He would have just tossed it down. This is probably what Samson did.

¹⁸ Then he became very thirsty; so he cried out to the Lord and said, “You have given this great deliverance by the hand of Your servant; and now shall I die of thirst and fall into the hand of the uncircumcised?”

vayitsma meod vayiqra el Yehovah vayomar atah nathata b’yad avdekha eth hathshuah ha’g’dolah hazoth v’atah amuth batsama v’naphal’ti b’yad ha’arelim – “And thirsts, very. And calls unto Yehovah. And says, ‘You gave, in hand your servant, the salvation, the whopping, the this. And now, dies in the thirst, and fall in hand the foreskinned.’”

The thirst he felt was a natural consequence of the situation. It is the harvest season when it is hot and dry in Israel. He had been bound. He broke those bonds and engaged in a battle against an entire army of men, taking out a thousand of them. Thirst would be at the forefront of his physical thoughts, just as it was for Jesus on the cross.

And more, Samson acknowledges that the Lord gave the victory through his hand, but it is notable that not a single person of Judah was there to help. If any had been, he could have asked that person for water. The battle was the Lord’s, fought for His people. Despite this, they had all denied and forsaken him, leaving Samson to die at the hands of the foreskinned Philistines.

But God was with him and responded to his need…

¹⁹ So God split the hollow place that is in Lehi, and water came out,

Rather, as in verse 9, there is an article before lekhi: vayivqa elohim eth hamakh’tesh asher ba’lekhi vayetsu mimenu mayim – “And cleaves, God, the mortar which in the Jawbone. And comes, from it, water.” It is notable that it says elohim rather than Yehovah. The powers of God are credited with the action.

As for what He did and where He did it, the word baqa, to cleave, is used. It can signify to rend, rip, divide, split, break open, break through, etc. What He cleaved is a new and rare word, maktesh. It signifies something hollowed out, a mortar. The word is from kathash, to pound as if in a mortar.

The only other place where maktesh is seen, other than as a name, is in Proverbs 27 where the mortar and pestle is described –

“Though you grind a fool in a mortar [maktesh] with a pestle along with crushed grain,
Yet his foolishness will not depart from him.” Proverbs 27:22

The mortar and pestle was the earliest means known for grinding grain. Grain was placed in a shallow depression in a stone, the mortar, and was then pounded with another stone known as the pestle.

This cleaving of the mortar is not in the jawbone of the donkey but a hollowed-out area in the place called the Jawbone. This is what God split open. When He did, water came out…

^{19 (con’t)} and he drank; and his spirit returned, and he revived.

vayesht vatashav rukho vayekhi – “And drinks, and returns his spirit. And lives.” Samson was completely parched. He called for water and God provided it. In drinking it, it was as if he came to life again. The Lord accomplished the victory through Samson, and then He restored Samson to life through the cleaving of the hollow.

There is a rhyming pun in the Hebrew if you know the hidden meaning of Lehi –

God split the hollow place that is in Lehi (l’khi: to life)
And drinks, and returns his spirit, and lives (vayekhi)

^{19 (con’t)} Therefore he called its name En Hakkore, which is in Lehi to this day.

al ken qara sh’mah ein ha’qore asher ba’lekhi ad hayom hazeh – “Upon thus, calls her name, ‘Fountain, the Caller,’ which in the Jawbone until the day, the this.” Following Samson’s calling out to the Lord, God cleaved the hollow and sent forth water. Thus, the well that sprang up is called Spring, the Caller.

The name En Hakkore comes from two words, ayin, a spring or an eye, and the active participle of qara, to call or proclaim. Thus, it means Fountain (Eye) of the Caller or Fountain (Eye) of the Calling.

It is this fountain that continued to flow, even at the time of the author of Judges. Extra-biblical writings also speak of the fountain being there many hundreds of years later. In fact, Barnes notes –

“A spring, on the way from Socho to Eleutheropolis, was commonly called Samson’s spring in the time of Jerome and writers in the 7th, 12th, and 14th centuries.” Albert Barnes

*^{20 (fin)} And he judged Israel twenty years in the days of the Philistines.

vayishpot eth Yisrael bime plistim esrim shanah – “And judges, Israel, in days Philistines, twenty year.” The statement is unusual in that the record of Samson has another chapter to go. However, at the end of his life, the words will be repeated. Here, the verb is in the imperfect aspect: Samson judges Israel. At the end of Chapter 16, the aspect will be perfect, he judged Israel.

Of the number twenty, Bullinger notes –

It “…is the double of ten, and may in some cases signify its concentrated meaning. But its significance seems rather to be connected with the fact that it is one short of twenty-one, 21 – 1 = 20; that is to say, if 21 is the three-fold 7, and signifies Divine (3) completion as regards spiritual perfection (7), then twenty, being one short of 21, it would signify what Dr. Milo Mahan calls expectancy.”

With the verses complete, we will next look at what God is telling us about things yet to come…

With a fresh jawbone of a donkey
The enemy is struck and defeated
How is it so? How can it be?
With a mere jawbone, the victory is completed

And with a call out to the Lord
The hollow place is split
At the mere calling of a word
Out flow the waters, flowing forth from it

How glorious is the Fountain of the Caller
That it flows forth to this day
A treat for every Bible scholar
God gives forth His Spirit, and He does so without delay

II. Pictures of Christ

In Judges 14, we saw that Samson’s betrothed wife pictured Israel in her apostate state. Jesus came to Israel despite their apostasy, using that state to bring them back to Himself.

The account of the lion roaring at Samson revealed the means by which Christ will deliver His people. It was typologically given as an anticipation of the work of Christ through adherence to the word of the Lord to overcome the Philistines, the Weakeners, condemning those who rely on the law or personal merit as a means of works-based salvation.

Samson then walked and ate the honey. This reflected Jesus’ possession of the Word to sustain Him. Samson gave his riddle to the Philistines and some of them were able to glean the meaning of the riddle through his wife, meaning Israel’s apostate state.

It represented those who realized the time of Jesus’ coming. They solved the riddle. For this, they were granted their garments, just as believers are covered in Christ’s righteousness. However, the chapter ended with the note that the wife was given to his companion, who had been his best man.

John the Baptist noted that he was “the friend of the bridegroom” in John 3:29. He was the last prophet of the law and thus stands as representative of the law that Jesus came to fulfill. John died before Jesus fulfilled the law, and therefore he did not receive the grace of God in Christ in the new dispensation.

The bride being given to the best man by the father anticipates Israel remaining under the law. Chapter 14 ended there and Chapter 15 resumes the narrative with the words, “in days harvest wheat.”

The wheat harvest follows the barley. Barley (seorah), for reference, comes from sear, hair. It is the crop of hairy ears. Hair signifies awareness, particularly an awareness of sin. It is the time of the law. The wheat harvest follows that and, thus it is the time of grace.

Christ first fulfills the law and then comes grace. As noted, Jesus metaphorically used wheat to refer to Himself in John 12:24. Still in verse 1, Samson went with a young goat to visit his wife, representing Israel in her apostate state. The gedi izim, or kid goats, was his offering to go into her.

That anticipates that her sin was to be cut off and atoned for. Samson, speaking with an imperative, said, “I will go in unto my wife, the her chamber.” Likewise, Christ came to atone for Israel’s sin and be wedded to her. However (verse 2), Samson’s father would not allow it. His words were, “Saying, I said, ‘For hating, you hated her.’”

It was assumed that Jesus would have nothing more to do with Israel because of her apostate state. However, it is that state, prophesied through Jeremiah that the Lord will use in order to correct her. That was seen in Chapter 14 –

“Thine apostasy [apostasia] shall correct thee, and thy wickedness shall reprove thee: know then, and see, that thy forsaking me bitter to thee, saith the Lord thy God; and I have taken no pleasure in thee, saith the Lord thy God.” Jeremiah 2:19 (LXX)

That did not happen at the time of Jesus’ first coming. As such, the father said that he had given the wife to his companion. It pictures Israel’s returning to the law as noted concerning John the Baptist a moment ago.

Instead of the bride, the father offered Samson his other daughter, noting that she was even better than the first. Without directly saying anything about her, it is obvious she was rejected. Israel, even in her apostate state, was to be the bride of the Lord.

Instead, Samson, Place of the Sun (the Word of God in Christ), was determined to punish the Philistines (the Weakeners, meaning the false teachings opposed to the Word of God in Christ).

In order to do so, Samson noted that he would be blameless when he brought evil upon them (verse 3). To start the process, he caught three hundred foxes.

Three hundred, being a multiple of 3 and 10 signifies Divine fulness and completeness of order where nothing is wanting and the whole cycle is complete. This is done through “taking the things of Christ and making them real and solid in our experience” (Bullinger).

The number of foxes, three hundred, represents the timing of Christ’s earthly ministry. Using foxes (hole diggers) signifies that these things will occur by tripping up the foe.

The use of torches has a double signification, it illuminates the work of Christ and burns up the works of the Weakeners. Tying the foxes at the zanav, tail, means that he was using the foxes to destroy their falsehood, symbolized by the tail.

Teaching falsehood is exactly what the Weakeners, symbolized by the Philistines, picture. One can think of Pharisees, Sadducees, etc. coming against Jesus in His ministry, but He destroys their every argument.

In verse 5, Samson lit the torches and set the foxes free in the standing grain [qamah] of the Philistines. This burned up the shocks [gadiysh], the standing grain, and the “vineyard olive.” The first two of these were first noted in Exodus 22 –

“If fire breaks out and catches in thorns, so that stacked grain [gadiysh], standing grain [ha’qamah], or the field is consumed, he who kindled the fire shall surely make restitution.” Exodus 22:6

These things represent the labors of the people, both the present labors (the standing) and that which they have already tended to (the shocks). It speaks of the totality of the unsound doctrine of those who opposed Christ through self-works.

To get a sense of this, the word gadiysh is used only four times in Scripture. The first three refer to shocks of grain, but the last use refers to a tomb, because a tomb is something heaped up like shocks of grain –

For the wicked are reserved for the day of doom;
They shall be brought out on the day of wrath.
³¹ Who condemns his way to his face?
And who repays him for what he has done?
³² Yet he shall be brought to the grave,
And a vigil kept over the tomb [gadiysh]. Job 21:30-32

The labors of the Weakeners are burned up through the work of Christ. Like the tomb of a person being a witness to his life, the works of the Weakeners stood as a witness to their works.

The last thing noted, the “vineyard olive,” was the unusual term which seemed incorrect. An olive grove and a vineyard are not the same thing. However, typology is being conveyed.

The vineyard represents the cultural side of the people, the traditions of the elders, etc., that Jesus spoke against. The olive refers to their religious privilege, which – without Christ – is no privilege at all. It is all burned up through the ministry of Christ.

Verse 6 then brought in the questioning of the Philistines concerning who was responsible for burning up their works. The answer was that “Samson, affinity the Timnite, for took his wife and gives her to his companion.”

Think of Jesus: Samson (Place of the Sun, referring to the Word of God in Christ), the one tied to apostate Israel through affinity to the Allotted Portion-ite (the promise of Messiah), burnt up the Philistines’ deeds because the father-in-law gave his wife to his companion.

In other words, because of the deeds of the false teachers of Israel, the nation remained bound to the Law of Moses. This is the reason Christ came against their theology. He came to give grace, but Israel kept rejecting Him and His instruction.

Still in verse 6, the Philistines came up and burned Samson’s wife and her father with fire because of what Samson did. The Weakeners of Israel stood against Jesus and robbed Israel of any chance of being saved at that time.

It is clear, based on the words of Scripture, that there is a future for Israel the nation, but there has to be a way of showing that Israel, at Jesus’ time, was led astray and kept from Christ. This is symbolized by the act of burning the wife.

However, verse 7 then emphatically said, “And says to them, Samson, if (surely) doing according to this, when if I revenge in you, and after, I cease.” The difficult words were explained thus –

“And says to them, Samson:
Based on: if (surely) doing according to this
Therefore: when if I revenge in you,
Result: and after, I cease.”

Jesus came to accomplish His mission by uniting with Israel. The false teachers and false doctrine prevented that through their teachings, and therefore, He would carry out His planned program to act against them anyway, thus completing His mission.

One can sense this in Luke 9:51, “Now it came to pass, when the time had come for Him to be received up, that He steadfastly set His face to go to Jerusalem.” It is what is anticipated in the words of verse 8, “And strikes them leg upon thigh, slaughter whopping.”

Jesus, in His ministry, did a mighty work against the false teachings and false teachers of Israel, even if they prevented the nation from entering its rest. He continued until His mission was fully complete.

Still in verse 8 it said that Samson went down and dwelt in the cleft of Crag Etam. The name means the cleft of the Lofty Place of Ravenous Birds. That has to be understood from the words of our Text Verse today. The name is derived from ayit, a bird of prey. That verse from Isaiah was a prophecy of Cyrus who would release the captives of Israel, returning them to their land.

However, even into antiquity, the words were known to anticipate the work of the Messiah. The larger context says –

“Remember the former things of old,
For I am God, and there is no other;
I am God, and there is none like Me,
¹⁰ Declaring the end from the beginning,
And from ancient times things that are not yet done,
Saying, ‘My counsel shall stand,
And I will do all My pleasure,’
¹¹ Calling a bird of prey from the east,
The man who executes My counsel, from a far country.
Indeed I have spoken it;
I will also bring it to pass.
I have purposed it;
I will also do it.
¹² ‘Listen to Me, you stubborn-hearted,
Who are far from righteousness:
¹³ I bring My righteousness near, it shall not be far off;
My salvation shall not linger.
And I will place salvation in Zion,
For Israel My glory.’” Isaiah 46:9-13

As such, the cleft of the Crag of Etam anticipates the lofty counsels of God where Samson, the Word of God in Christ, dwells.

Next, in verse 9, it noted that the Philistines ascended, encamped in Judah, and dispersed in Lehi. Lehi means Jawbone. However, as Abarim noted, it cannot go unnoticed that someone who knows Hebrew and who looks at the name will see the words To Life (To as in Toward).

The Weakeners, the false teachers and their teachings, came against Judah, dispersing in To Life. When Judah asked why the Philistines had come against them, they said it was to bind Samson.

Think of the false teachers, the Judaizers, in Galatia! They wanted to bind the Word of God in Christ and teach law observance. It is the entire point of calling the council at Jerusalem in Acts 15.

Both during the time of Jesus’ ministry and afterward, even to this day, the same Weakeners infect and attempt to destroy the world of proper Christ-centered doctrine.

From there, in verse 11, three thousand men of Judah went to the cleft of the rock of Etam, the “lofty counsels of God,” to get Samson. When they came to him, they noted that the Philistines ruled over them. The Weakeners, those who teach law observance, are still pointing Israel to this false doctrine today.

His response was, “According to which done to me, thus done to them.” The false teachers work against the Word of God in Christ, stealing away the bride and burning her family. Therefore, the Word of God in Christ responds with a great slaughter against them. One can see the spiritual war raging in the world in these verses.

Next (verse 12), the men of Judah came down to arrest Samson and deliver him into the hand of the Philistines. Judah, for two thousand years, has been in this position. They have handed the Word concerning Christ over to the false teachers, but they have not killed Him off completely. That is seen in the exchange –

“Then Samson said to them, ‘Swear to me that you will not kill me yourselves.’
¹³ So they spoke to him, saying, ‘No, but we will tie you securely and deliver you into their hand; but we will surely not kill you.’”

In the continuation of verse 13, it said, “And binds him in two ropes, new. And ascends him from the crag.” The word ropes, as explained, signifies something intwined like a string, a wreath, a chain, etc. That comes from avath, to wind or weave. It is used just once, in a figurative sense –

“That they may successfully do evil with both hands—
The prince asks for gifts,
The judge seeks a bribe,
And the great man utters his evil desire;
So they scheme [avath] together.” Micah 7:3

The two cords represent the false teachings Judah accepted concerning the coming Messiah, meaning the verbal and written commandments that had arisen among the Jews in contradistinction to the word of God.

Such things were prophesied in Isaiah 29:13 and then referred to by Jesus in Matthew 15:8, 9. The word concerning Christ was bound. However, as twice before in the Samson narrative, it next said, “And surges, upon him, Spirit Yehovah.”

The Spirit of God is in the Word of God in Christ. When it is properly presented, it will prevail. Thus, it next said, “And becomes, the ropes, which upon his arms, according to the flax which burned in the fire. And melts, his bonds, from upon his hands.”

The effective reach of Christ to accomplish salvation (the arms), and the power and authority of Christ to effect that salvation (the hands), are completely loosed in rightly applying the Word of God.

When they are properly presented, they are wholly capable of defeating the enemy. As such, “And finds, jawbone donkey, fresh. And sends his hand. And takes her. And strikes, in her, thousand man.” Or stated typologically, “And finds, To Life Red One, Fresh.”

In the properly handled word concerning Christ, the Man (Red One) who gives Life (Jawbone) is revealed. This word is fully capable of destroying the false teachings of the false teachers. His victory over them as recorded in verse 16, says –

“And says, Place of Sun (the Word of God in Christ):
‘In To Life the Red One
Red One two Red Ones.
In To Life, the Red One,
Struck thousand man.’”

Through the Word of God in Christ (the incarnate Man) the doctrines of the false teachers are completely obliterated. Hooray for Jesus!

After that, it then said (verse 17), “And is, when he finished to speak, and casts the jawbone from his hand. And calls to place, it, Ramath Lehi.’” In prevailing over the enemy, the To Life has served its purpose and never again needs to be wielded. But in memory of the event, the place is called Exalted To Life! It is an eternal memorial to the resurrection of Jesus Christ. Again, hooray for Jesus!

With this accomplished, it noted Samson’s great thirst and his appeal to the Lord. He had gained the victory, but now would he fall into the hands of the foreskinned? Was Christ’s victory just a one-time salvation that had no lasting effects? No! The response is, “And cleaves, God, the hollow which in the Jawbone. And comes, from it, water.”

Not only did Christ prevail in His atonement for sin, but that caused God to send the Spirit for believers as well. This is why the narrative started with “in the time of the wheat harvest.” The thus narrative anticipates that time which begins around Pentecost, the time when the Spirit was first given in Acts 2.

God cleaved the mortar, a spot where grain could be ground to make bread. In cleaving it, water issued forth. It again speaks of the Word of God of Christ. Christ’s atonement was sufficient, He was raised to life, His spirit revived, and because of Him, the Spirit henceforth issues to those who believe, apart from works of the law.

One can see the symbolism of Christ, the Bread of Life, who was metaphorically crushed in the mortar. He then revived as the Spirit issued forth. That is seen in the words, “Upon thus, calls her name, ‘Fountain, the Caller,’ which in the To Life until the day, the this.”

The Fountain remains, issuing forth from the Fountain of the Caller, the Word of God in Christ –

“He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.” John 7:38

Verse 20 ended with, “And judges, Israel, in days Philistines, twenty year.” Twenty is the number of Expectancy. It said in Judges 13 that Samson would begin to save Israel from the hand of the Philistines. That will continue even until the time of David.

Samson is being used to show the process of Israel’s salvation from the Weakeners, though not the entire panorama of it. There is the expectancy of that in each part of the Samson narrative. This will be seen again at the end of Chapter 16.

The main lesson, once again, is that of law versus grace. The Philistines are the Weakeners, those who work against the message of salvation through the deeds of Christ alone. Instead, they teach personal merit through deeds. This is wholly contradictory to what God in Christ has done.

A choice is set before us, and it cannot be ignored. We must give up on self and trust solely in the merits of Jesus Christ, believing the gospel and accepting that it is sufficient for our salvation and its continued effects, right up until the day God calls us home.

Let us have this mind and glorify God for what He has done through Jesus. And it is the Word of God in Christ, represented by Samson, the Place of the Sun, that will lead us to understand these things. Pick up the Bible, and there you will find the Word. And in Him, you will find contentment and rest.

Closing Verse: “And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, ‘Abba, Father!’ ⁷ Therefore you are no longer a slave but a son, and if a son, then an heir of God through Christ.” Galatians 4:6, 7

Next Week: Judges 16:1-9 This guy is number one. What a story to tell – like a slice of heaven.. (Samson, Judge of Israel, Part VII) (45^th Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

Samson, Judge of Israel, Part VI

Then Samson said: “With the jawbone of a donkey
Heaps upon heaps of them
With the jawbone of a donkey
I have slain a thousand men!”

And so it was, when he had finished speaking, by and by
That he threw the jawbone from his hand, and called that place
———-Ramath Lehi

Then he became very thirsty
So he cried out to the LORD and said
“You have given this great deliverance by the hand of Your servant
And now shall I die of thirst and fall into the hand of the
———-uncircumcised and wind up dead?

So God split the hollow place that is in Lehi
And water came out, and he drank away
And his spirit returned, and he revived
Therefore he called its name En Hakkore, which is in Lehi
———-to this day

And he judged Israel years twenty
In the days of the Philistines, with enemies aplenty

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

¹⁶ Then Samson said:

“With the jawbone of a donkey,
Heaps upon heaps,
With the jawbone of a donkey
I have slain a thousand men!”

¹⁷ And so it was, when he had finished speaking, that he threw the jawbone from his hand, and called that place Ramath Lehi.

¹⁸ Then he became very thirsty; so he cried out to the Lord and said, “You have given this great deliverance by the hand of Your servant; and now shall I die of thirst and fall into the hand of the uncircumcised?” ¹⁹ So God split the hollow place that is in Lehi, and water came out, and he drank; and his spirit returned, and he revived. Therefore he called its name En Hakkore, which is in Lehi to this day. ²⁰ And he judged Israel twenty years in the days of the Philistines.