The Book Of JUDGES
Judges 21:25 "In those days there was no king in Israel: every man did that which was right in his own eyes."
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Verses 1-10: Once again, the central character of this episode is a Levite, also from Ephraim, though there is no description or confirmation from the author of Judges to connect this Levite to the one who was involved with Micah. Nor is there any chronology or timeline given for this account, so we can only presume that this episode takes place sometime after the account given in the previous two chapters.
As I stated earlier, the reason for both of these episodes is to show the reader just how bad things had gotten in Israel. It wasn’t just rampant immorality and idolatry, but basic law and order had also degraded to the point that it was every man for himself. The Levites, who were the spiritual leaders of Israel, were utterly neglected, and because they had no land allotments like the other tribes, they were forced to fend for themselves as best they could. The tribes were each supposed to designate portions of their land for the Levites, but they had either failed to do so, or the people simply weren’t tithing of their first fruits like they were supposed to. But even the priests were completely ignoring the law of Moses, as indicated here by the Levite taking for himself a concubine. (v.1) (Leviticus 21:7) This shows just how morally bankrupt the spiritual leadership in Israel had become. When the concubine leaves the Levite to return to her father’s house, the Levite pursues her. (v.2-3) Her father, following the custom of the ANE, welcomes the priest into his home, showing him generous hospitality. (v.4) The father implores the Levite to stay longer than he wishes to, and the priest relents. (v.5-8) But on the evening of the fifth day, the Levite refuses the pleading of his concubine’s father, and he, his servant, and his mistress depart for home. (v.10) Verses 11-21: As nightfall draws closer, the servant suggests to his master that they lodge in Jerusalem (v.11), but the Levite demurs, citing the fact that the city is inhabited by non-Israelites. (v.12) He offers up an alternative: either Gibeah or Ramah, both of which are cities of the tribe of Benjamin. (v.14) (Joshua 18:21, 25) It’s ironic that the true danger to the Levite and his concubine ends up being from their fellow Israelites instead of the Jebusites which occupy Jerusalem. (Joshua 15:63, Judges 1:21) Upon arriving in Gibeah, the Levite and his party settle down in the city square, which is the custom of the ANE at this time. (v.15) Travelers who had no other place to lodge for the night could sleep in the “…street of the city…”, a large, open square, usually just inside the city gate, that was often used as a place of commerce, public hearings on matters of law or dispute, etc. This is where the prominent men of the city and the rulers would sit and conduct their business, and it was considered a place of safety precisely because of its location. This is why it’s not unusual that the Levite opts for camping out here for the night. (Genesis 19:1-2) By chance, another man from mount Ephraim, a non-Benjamite who lives in Gibeah, is arriving home from working in the fields. (v.16) When he sees the Levite and his party preparing to bed down in the city square for the night, he introduces himself and asks about them. (v.17-19) He invites them to lodge with him for the night instead of sleeping in the open square, and the Levite accepts. (v.20-21) The author purposely presents this scene as nothing more than a kind stranger being hospitable to a group of weary travelers. There is nothing here to prepare the reader for the shocking turn of events in the next few verses. Verses 22-30: However, both the encounter with the kind stranger and the events that follow later that night are intentionally presented by the author as a close parallel to Genesis 19. Just as Lot implored the angels to not spend the night “…in the street…”, so did this man of Gibeah implore the Levite and his party to lodge with him this night instead of the city square. And, just as the men of Sodom surrounded Lot’s house, demanding that he surrender the two strangers to them for the purpose of raping them, so do “…the men of the city, certain sons of Belial, beset the house round about…” (v.22), demanding that the man of Ephraim surrender the Levite to them for the purpose of satisfying their perverted lusts. This is the only direct mention in scripture of Israelites who are homosexuals, as indicated by that phrase “sons of Belial”. In the OT, this description is reserved only for men who commit various acts of wickedness and sexual perversion. (Deuteronomy 13:13, 1 Samuel 1:16, 2:12, 10:27, 25:25, 2 Samuel 16:7, 1 Kings 21:10, Proverbs 6:12, 19:28) In the NT, the apostle Paul uses this same word as a proper name for Satan. (2 Corinthians 6:15) To be a son of Belial is to be a "worthless man", one who habitually practices particularly vile and perverted sin. The use of this term here is to show the reader how far from God the men of Israel had strayed. As with Lot, the master of the house tries to bargain with these wicked men by offering up his virgin daughter as well as the Levite’s concubine for them to rape! (v.23-24) Even more shocking, the Levite goes along with this! He surrenders his concubine to the sodomites, and she dies as a result of their sexual abuse! (v.25-27) When he discovers her body on the doorstep the next morning, he loads it onto his donkey and returns home to mount Ephraim. (v.28) As if all that wasn’t bad enough, what the Levite does next is both horrifying and unexpected to modern readers. Yet this, too, was a custom in the ANE, albeit a rarely practiced one. The Levite dismembers the body of his concubine and sends each part to all twelve tribes, summoning their men of war. (v.29-30) The people of Sodom and Gomorrah had become so wicked in the eyes of God that He poured out his wrath upon them, and the author of Judges is demonstrating here that the men of Benjamin had become just as depraved and sinful as those sodomites. Because everyone did whatever was right in their own eyes, following the perverted lust of their flesh just like the other heathen nations of Canaan, God had judged and condemned the Benjamites. The civil war that results from the death of the Levite’s concubine nearly wipes out that entire tribe, as we’ll see in the final two chapters of this book.
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 The Migration of the Danites, courtesy of the Thomas Nelson KJV Study Bible. CHAPTER 17:
Because the people and events described in the book of Judges have thus far been in chronological order, we can presume that these accounts in the final five chapters occur sometime after Samson’s death. The people and their actions described in these closing chapters are meant to show the deplorable state of Israel at this time. They had strayed so far from God that “…every man did that which was right in his own eyes.” (v.6) As a result, there was much chaos – both moral and civil. The first example of this is Micah, his mother, a Levite priest, and the tribe of Dan. (Chapters 17-18) Verses 1-6: Micah, an Ephraimite (v.1), steals eleven hundred shekels of silver from his mother, but then confesses his crime to her and returns the money. (v.2) His mother graciously forgives him, even calling forth a blessing of the LORD upon Micah for his confession and repentance! If we were to stop reading there, we would mistakenly think that these two were the exception to the rule of the national apostasy and immorality that has characterized all of this book thus far. But, sadly, we are immediately disabused of that notion in verses 3-4. Micah’s mother uses some of the silver to hire a founder to carve two idols which Micah then sets up in his house! (v.5) As if that isn’t bad enough, he chooses one of his sons to serve as a priest, even going so far as to craft an ephod for him to wear. Either Micah has no true understanding of the Levitical priesthood and the law of Moses, or he deliberately chooses to do as he pleases. The reality is probably a combination of both, as summed up by the author in the familiar refrain of verse 6. Verses 7-13: Because the nation is not following God’s law, and thus not providing for the Levitical priests as the law required, the priests are forced to find their own means of support. Each tribe was supposed to designate a share of their land for the priests to inhabit, and every Israelite was supposed to tithe of their first fruits which was then used to support the priests as they served daily in the temple at Shiloh. What we see here in the story of the Levite of Bethlehem of Judah is the consequences of Israel not obeying the law of Moses. Since every man is doing whatever he wants, no one is worshiping God by bringing their sacrifices to the temple, and therefore the priests are left to fend for themselves. The Levite described here is searching for a place to live and a means to support himself. (v.8) His journey takes him to mount Ephraim where he happens upon Micah who, when he learns of the Levite’s origins, asks the priest to stay in his house and be his own personal priest! (v.9-10) Micah offers to pay the Levite ten shekels a year in addition to housing, clothing, and daily meals. The Levite readily agrees to this, and he is treated as if he were one of Micah’s sons. (v.11) Micah proceeds to consecrate the Levite, believing that God will bless him and all his house just because he now has a Levitical priest living with him! (v.12-13) Everything about this situation is upside down and backwards, utterly contrary to what was set down by the Lord in the Mosaic Law! Micah is, in essence, treating the Levitical priesthood as nothing more than a good luck charm. Again, whether out of sheer ignorance of God’s law or blatant disobedience, it’s hard to tell. Either way, this account is a sobering commentary on the deplorable state of affairs in Israel during this period. CHAPTER 18: Verses 1-6: Now the narrative shifts to the tribe of Dan. As you’ll recall from Joshua 19:40-41, Dan’s tribal allotment was a narrow strip of land sandwiched between the huge territories of Manasseh to the north and Judah to the south. (See my commentary on Joshua 13 and the map there.) But it’s clear from verse 1 of this chapter in Judges that the Danites had failed to eradicate their enemies from their assigned territory! God had given the promised land to His chosen people, but it was up to them to conquer and possess it. As noted in Judges 1:34-35, the Danites failed to drive out the Amorites from their allotted territory. Now, rather than seek out the Lord for His help, the Danites choose instead to seek out other territory where they might settle. This sets the stage for their encounter with Micah and his priest. Five men from Dan are chosen to scout out land in the north, and while on their way they happen upon the Levite priest. (v.2-3) Upon questioning him, the scouts learn of how he came to reside in the house of Micah, and they ask the priest to ask of God whether their mission will be a success. (v.5) The fact that the priest tells them that the Danites are within God’s will by seeking out other land besides that which was already allotted to them is revealing. (v.6) It’s further proof that no one in Israel is actively seeking God or even attempting to obey His commandments during this time period. This Levite is only telling these men what they want to hear. Verses 7-10: The five scouts depart Micah’s house and eventually arrive in Laish, a lush and beautiful region in the far north on the eastern side of the Jordan river. (v.7) Joshua 19:47 summarizes what happens here in Judges 18. In Joshua the name is Leshem which, according to Strong’s concordance, is another name for Laish. (Refer to the map pictured at the top of this post.) What the scouts discover here is a people living in quiet safety and security, far from the strife and ongoing conflict with the Canaanites that characterize daily life for the Danites. They report back to their elders in Zorah and Eshtaol that Laish is ripe for the conquering and will give the tribe much needed rest from their enemies as well as a fertile land that is ideal for growing crops and breeding livestock. Verses 11-21: The Danites choose six hundred of their best soldiers to conquer Laish and drive out the inhabitants there. Either their entire army is not very large to begin with, or the number of Canaanites dwelling in Laish is quite small. Whatever the case, these six hundred represent the best of the Danite army, and they set up camp in Kirjath-jearim, which isn’t far from Micah’s house at mount Ephraim. (v.12-13) The five scouts now reveal to the rest of the soldiers what they found at Micah’s house. (v.14) Accompanied by all six hundred men, the scouts return to Micah’s house with the intent of kidnapping the priest and seizing the ephod and idols that Micah had set up for worship in his home. (v.15-17) When the priest confronts the five men, they offer him a choice: stay and continue serving Micah, or come with them to serve as a priest for the whole tribe in their new home in Laish. The priest opts for the latter, and the whole company departs Micah’s house. (v.20-21) The priest is clearly acting out of his own selfish interests here. The Danites will give him more money and, probably, his own land in their new home. This whole conversation is described as nothing more than a standard business deal, again clearly showing how God is utterly ignored and excluded from daily life in Israel. The priesthood that was once considered sacred and revered by all Israelites is now treated as a common, ordinary profession that can be auctioned off to the highest bidder. Verses 22-26: Micah’s neighbors, upon witnessing the whole encounter between the Danites and the priest, summon Micah and catch up to the Danite army. When they confront them, the soldiers respond, “What’s the problem? Why are you upset?” (v.23) Micah, surprised by the question, responds with incredulity. “You’re robbing me of my idols and my personal priest, and you dare ask me why I’m upset??” (v.24) The Danites then threaten Micah, saying essentially, “If you know what’s good for you you’ll turn around and go home lest we kill you and all your family.” (v.25) Micah reluctantly obeys, seeing he is vastly outnumbered. (v.26) Verses 27-31: The six hundred Danite soldiers succeed in wiping out the Zidonians in Laish. (v.27) Because the Zidonians are far from their own people and isolated in this small valley, they have no one to come save them. (v.28) They did not develop any alliances with the neighboring peoples, and their army is very likely outnumbered by the Danite force. The Danites proceed to resettle their tribe in Laish, building a new city upon the smoldering ruins of the old one. They name it Dan (v.29), and they set up a grove wherein they can worship the idols made by Micah. It’s unclear from verse 30 whether Jonathan is the name of the priest that was with Micah, or if this is a different man. Regardless, what is clear from this verse is that the Danites establish their own line of hereditary priesthood, started by Jonathan, who is of the tribe Manasseh. He’s not a Levite and thus not a legitimate priest according to the law of Moses, a point which the author emphasizes in verse 31: “…all the time that the house of God was in Shiloh.” Yet, as with Samson, the hand of the LORD is clearly seen in the actions of the Danites at Laish. The Zidonians are Canaanites, and God had already judged and condemned all the heathen nations of Canaan, including this small group living quietly and peaceably in the mountains of the far north. Thus, the Danites still served God's purpose and plan, even though their actions were motivated entirely by their sinful flesh. This whole episode serves up an example of what happens when the Israelites completely ignore God and his law. Selfishness, greed, jealousy, and pride are all at the forefront here, and it’s nothing but chaos. Every man is for himself, and no one is bothering to consult the LORD or even attempting to obey Him. As a result, the corruption of sin can be seen in all aspects of daily life in Israel, but this episode is not even the worst. The next three chapters that close the book of Judges show just how far God’s chosen people have fallen from God’s grace, protection, provision, and mercy. CHAPTER 15:
Verses 1-3: Some time after the betrothal feast, during the time of harvest, Samson returns to Timnath for the actual wedding ceremony. (v.1) The bride's father, however, has bad news for Samson. He assumed incorrectly that Samson wasn’t interested in his daughter anymore after the incident at the betrothal feast, and so he’s already given her away to one of the men in Samson’s wedding party. (v.2) He offers instead his other daughter to Samson, but Samson refuses. Samson uses this betrayal as an excuse for revenge against the Philistines. (v.3) Verses 4-8: Samson’s method of capturing 300 foxes and tying them together tail to tail in pairs with a burning torch also attached is a rather creative method for incinerating the Philistines’ crops. (v.4-5) But the Philistine rulers’ response is also unexpected and shocking. They retaliate by murdering the daughter of Timnath and her father! (v.6) Samson, of course, responds in kind, slaughtering more of the Philistines in another act of vengeance after which he flees to the wilderness of Judah to hide in caves of Etam. (v.8) Seen in the larger context of God’s sovereignty, this cycle of violence is His judgment against the Philistines for their conquering and subjugation of Israel. Samson is acting impulsively out of his own free will, but God is using him as an instrument of judgment and a savior for His chosen people. Verses 9-17: The conflict between Samson and the Philistines has escalated to the point of all-out war. The Philistine army arrives at the border of Judah and sets up camp, casting fear into the hearts of Judah’s elders. (v.9-10) When they question the Philistines they learn of Samson’s deeds, and they seek him out among the hill country of Etam. (v.11) The Philistines are referred to as “rulers” over Israel, indicating God’s judgment against Israel for her sin of apostasy and idolatry. God, through Moses, had warned Israel this would happen if they failed to obey Him and honor His covenant with them. (Deuteronomy 15:6) Had they obeyed, it would now be Israel who is ruling the Philistines, not the other way around. When Samson explains what the Philistines did to him and why they’re now after him, the elders of Judah predictably side with their rulers rather than their fellow Israelite. (v.12) Samson’s only request is that they not kill him. The elders consent, and Samson allows them to bind him with new rope and be delivered to the Philistines as their captive. But when they all arrive at the Philistine camp, the Spirit of the LORD once again fills Samson with supernatural strength. (v.14) In spite of him violating his Nazarite vow (again!) by seizing the jawbone from the carcass of a donkey to use as his only weapon, God allows Samson a great victory over the Philistines. (v.15) Notice, however, to whom Samson gives the honor and glory: himself, not God. (v.16) He names the site of battle in honor of his weapon: Ramath-lehi, which is translated literally as “jawbone heights”. (v.17) Verses 18-20: Perhaps because of Samson’s foolishness in glorifying himself rather than God, the LORD causes Samson to wander in the wilderness for some time as he searches for water. Apparently, the elders of Judah have long ago fled the scene of battle, and Samson is left alone in the middle of nowhere with only the dead Philistines for company. Finally recognizing the source of his victory in battle, Samson cries out to God. (v.18) In response, the LORD causes water to gush forth from dry ground, just as He did for the Israelites many times after their exodus from Egypt. Samson names the site En-hakkore, translated literally as “Spring of the Caller”.(v.19) No doubt the news of Samson’s victories against the Philistines quickly spreads throughout Israel, and verse 20 implies that there is a period of relative peace for twenty years while Samson is judge over all the nation. CHAPTER 16: Verses 1-3: These verses contrast Samson’s great physical strength with his utter lack of moral purity and self-control. Imagine what a powerful leader he could have been if only his moral character was as strong as his physical might! In the ANE the gates of a city were often covered with metal to prevent them from being burned during an attack. Not only that, Hebron is about 38 miles from Gaza and mostly uphill, so the fact that Samson carried on his back the pair of gates – along with each of their posts – is a testament to his supernatural gift from the LORD! Verses 4-15: Now enters the final chapter of Samson’s epic yet troubled life. His moral weakness, of course, becomes the source of his downfall, and the new object of his affection is a Philistine woman named Delilah. (v.4) Though the text doesn’t label her as such, it is reasonable to presume that she, too, is a harlot. Her moral character is just as weak as Samson’s, for she accepts a rather lucrative bribe from the Philistine lords to betray Samson. (v.5) The first three attempts fail (v.6-16), and, each time, Delilah uses Samson’s lust for her to manipulate him. But it’s clear from the text that Samson is also just using her to satisfy his lust as much as she is using him to make a profit off the Philistine lords. His false answers to her question about the true source of his strength indicate this. Verses 16-21: This back and forth between Samson and Delilah goes on for some time until she finally breaks him down. (v.16-17) He confesses the details of his Nazarite vow, and Delilah can see from his demeanor that he is finally telling her the truth. (v.18) She meets with the Philistine lords and tells them that she’s found the answer at last, and they give her the money. The phrase “And she made him sleep upon her knees…” (v.19) indicates that Delilah most likely slipped something into Samson’s wine at dinner, or in some other way gave him something that caused him to fall into a deep sleep. Delilah summons a man who proceeds to shave off all of Samson’s hair. Delilah then tests Samson’s strength while he is yet asleep, though the text doesn’t say exactly how. But it does confirm that Samson’s gift from God has left him. Just as before, Delilah wakes Samson by crying out, “The Philistines be upon thee!” (v.20), and, just as before, Samson comes to, thinking that he will fight them off. But it doesn’t take him long to realize “…that the LORD was departed from him.” The Philistines successfully capture their arch enemy, gouging out both of his eyes before bringing him bound in chains to Gaza. (v.21) They lock him in prison for some time, chaining him to a large wheel like an ox, where he spends day after day grinding grain. This is the lowest form of slave labor in the ANE. But, during this time, Samson’s hair begins to grow again. It’s important to note here that the true source of Samson’s great physical strength was not his hair. It was the Spirit of the LORD, and in the dispensational age of the law, before the death of Christ, it was common for the Holy Spirit to come upon someone for only a specific time so that he/she could perform a specific task for the LORD. Because Samson sinned by consistently violating his Nazarite vow as well as his complete lack of moral character by disobeying the Mosaic Law, God finally pronounced judgment on His servant by withdrawing the Holy Spirit from Samson, thus making him physically weak like all other men. Verses 22-31: It’s not clear how much time passes before the huge victory celebration described in the closing verses of this chapter. It could have been only a few days or a few weeks, as indicated by verse 22. Even though it was never solely his hair that was the true source of Samson’s strength, the fact the author mentions its regrowth indicates its importance in the life and story of Samson. It could also simply be a foreshadowing of Samson’s final request at the end of his life. The Philistines, in their foolish arrogance and pride, believe that it’s their false god Dagon that delivered Samson into their hands. (v.23-24) They become so drunk that they call for Samson to entertain them. (v.25) When Samson is brought out of the prison house, guided by a young servant boy, he asks the boy to guide his hands to the pair of central pillars that support the upper level of the house. (v.26) The way that houses were designed in the ANE, especially ones as large as this that could support 3,000 or more guests (v.27) on its rooftop, were such that the upper level was supported solely by a pair of large pillars. Samson finally acknowledges the true source of his strength by praying to the LORD and asking Him for His blessing one last time. He asks God to restore his strength so that he may have vengeance against the Philistines for their act of gouging out his eyes. (v.28) Even at the lowest point of his life, Samson seems curiously focused on only himself. His prayer indicates that even though he was a judge and leader of all Israel, and a servant of the LORD GOD (v.28), he never completely conquered his pride. He never truly humbled himself, even at this final hour of his life. His final thought is to get revenge for what was done to him, not for all the evil done to his people by the Philistine lords. Yet God grants Samson his request, and Samson uses his great strength to bring down the massive pillars and the whole upper level with them. All 3,000 Philistines are slain, more than all that Samson had killed up to this point. (v.29-30) He is buried in his home country, next to the grave of his father Manoah, between Zorah and Eshtaol. (v.31) The author’s final note is the same as that of the previous chapter: “And he judged Israel twenty years.” Samson’s story is among the more fascinating profiles in scripture, mainly because of its contrast of man’s free will against the larger backdrop of God’s sovereignty. It’s an account of a man who never subjugated his pride, always giving in to the impulsive and selfish desires of his flesh, and yet was effectively used by God to deliver His chosen people. Samson is an example of all of Israel in this time period: rebellious, prideful, and stubborn, yet never neglected or completely forsaken by God. Like Samson, Israel eventually repented and came back to the Lord, but their faithfulness never remained for long. The final five chapters of Judges show just how far and how deeply Israel strayed from the God who had once blessed, sustained, and protected their faithful fathers. CHAPTER 13:
Judge #12: Samson (Dan) Verse 1: Samson is a contemporary of Jephthah as indicated by the description in this verse of the Philistine oppression. While Jephthah is dealing with the Ammonites on the western border, the Philistines are attacking Israel from the eastern coast which is where they had conquered and settled some time before Israel began their campaign of possessing the promised land. (Joshua 13:2-3) Verses 2-5: Unlike the other judges, Samson was divinely chosen and predestined before his birth to lead and deliver Israel. As with Gideon, it’s the preincarnate Jesus Christ that appears to Manoah’s wife. (v.3) The son that they will soon conceive is to be reared as a Nazarite, according to the law of Moses. (Numbers 6:2) That means that he will abstain from anything that is made from the vine, especially wine or any other form of alcohol. (Numbers 6:3-4) Nor will he be allowed to cut his hair (Numbers 6:5) or have any contact with a corpse. (Numbers 6:6-7) Those who take the Nazarite vow are separated unto the LORD as holy, and, therefore, if he were to be drunk or come in contact with a corpse it would make him unclean. It’s important to note that this vow is designed to be temporary, related only to specific spiritual discipline or work. Samson is the only one mentioned in scripture to whom this vow was to be taken for his whole life. Verses 6-16: When Manoah’s wife tells her husband of the angel’s visit and prophecy, he is understandably skeptical, and he asks God to send the messenger once more. (v.8) God agrees, but Manoah’s wife is again alone when the angel returns. (v.9) But this time she runs to fetch Manoah, and he asks the angel of the LORD more details about their yet-to-be-born son. (v.10-12) The angel repeats what He told Manoah’s wife (v.13-14), and then Manoah asks the angel to stay while he and his wife prepare a young goat for the angel to eat. (v.15) But the preincarnate Christ tells Manoah that He will not eat the meat, which could possibly signify the broken relationship between God and Israel at this time. The reason for this presumption is that we have already seen in Abraham’s encounter with God that the LORD ate the meal Abraham and Sarah prepared for Him and the angels that accompanied Him. (Genesis 18:7-8) Therefore, if Christ will not partake of the meal that Manoah and his wife prepare, it must be some other reason. The fact that Israel is currently in a state of broken covenant with God provides the most reasonable explanation for why the angel of the LORD refuses the offering. Instead of a meal, the angel tells Manoah that he may offer up a burnt offering unto the Lord. (v.16) The author of Judges tells us that Manoah and his wife did not understand that this man was, in fact, God Himself. This is further proof that the use of the description in the OT “the angel of the LORD” refers to the preincarnate appearance of Jesus Christ in the form and likeness of a man. Verses 17-23: Manoah then asks the angel for His name, that they might know whom to thank and worship when His prophecy comes to pass. (v.17) Christ’s response is the same as it was with Jacob when he fought with the LORD: “Why askest thou thus after my name…?” (v.18) (Genesis 32:29) The word “secret” here, translated into English from the original Hebrew word “pâlîy”, means “wonderful”, which is the same word used by Isaiah in his messianic prophecy. (Isaiah 9:6) The name “wonderful” speaks of the supernatural acts of God, especially those on behalf of His chosen people. But Manoah and his wife still don’t comprehend that they are in the presence of God. Manoah prepares the young goat and then offers it up on the altar as a burnt offering. (v.19) What the angel does next demonstrates His name. As the fire rises from the altar, consuming the flesh of the goat, the LORD ascends to heaven within the flames, and only then does Manoah and his wife realize with Whom they have been speaking. (v.20-21) Because of this, Manoah is convinced that they will both die, for no one can live who has seen the face of God. (v.22) Gideon had the same realization and resulting awe and fear. (Judges 6:22) But Manoah’s wife reassures her husband, just as God had reassured Gideon. If the LORD had desired to kill them, He wouldn’t have accepted their burnt offering, nor would he given them a prophecy that He knew would never come to pass. (v.23) Verses 24-25: The Hebrew word for Samson, “shimshôn”, means “like the sun”. The LORD is with him from the moment of his conception, and he grows to be a strong and vibrant man, worthy of the position of judge for which God has predestined and chosen him. CHAPTER 14: Verses 1-4: Here we see the first seeds of Samson’s downfall. His greatest weakness is a lack of self control. He sees a beautiful woman of the Philistines, and rather than obey the Lord by not marrying a heathen, he demands of his parents that they arrange his marriage to this daughter of Israel’s enemy. (v.2) His parents, of course, object, but Samson is stubborn and proud, and he refuses to heed their wise counsel. (v.3) Samson’s character is summed up well in his response: “…Get her for me; for she pleaseth me well.” He impulsively gives in to the lusts of his eyes, his flesh, and his pride with no thought of the consequences or regard for God’s commandments. Yet God works all of this into His divine plan. Verse 4 confirms the sovereignty of God, specifically how God uses Samson’s lack of self-control and poor choices to bring judgment against the Philistines who are currently oppressing His people. Verses 5-9: Samson and his parents journey to Timnath to see his future bride and arrange the marriage. While there, Samson is confronted by a lion whom he slays with his bare hands. (v.5-6) The only reason Samson can do this is because the Spirit of the LORD is upon him. (v.6) The incident occurs when Samson is absent from his parents, and he doesn’t tell them about it. Sometime later, Samson discovers that bees have made a home in the carcass of the lion, and he violates his Nazarite vow by taking honey from the hive within the dead animal’s belly. (v.8) Even worse, he gives some of it to his parents without telling them where he got it, causing them to sin as well! (v.9) Verses 10-20: As was custom in the cultures of the ANE, the wedding is divided into two phases: a period of betrothal before the actual marriage ceremony. This is why the woman of Timnath is referred to here as Samson’s wife even though the actual wedding ceremony has not yet taken place. As part of the betrothal ritual, Samson hosts a great feast for his future bride which is attended by thirty Philistine men whom his parents have rounded up for him. (v.10-11) During the feast, Samson poses a riddle to the men, promising them new garments and clothing if they can solve it within seven days, which is the traditional length of time for these types of festivities in the ANE. (v.12) However, if the men fail to guess the answer, then they must give Samson thirty garments and clothing. (v.13) The riddle is simple: “…Out of the eater came forth meat, and out of the strong came forth sweetness.” For three days, the Philistines try to guess the answer, but they fail. (v.14) Finally, on the seventh day, they coerce Samson’s bride-to-be, threatening to burn down her father’s house and possessions if she doesn’t cooperate. (v.15) The bride begs Samson, claiming that he doesn’t truly love her if he won’t tell her the answer to the riddle. Samson retorts, “I have not told my father nor my mother, shall I tell it thee?” (v.16) But she won’t let up, and the feast continues for another week, with the bride-to-be hounding Samson day and night. (v.17) He finally gives in and tells her the answer which she immediately relays to the Philistine guests. The answer is “What is sweeter than honey? and what is stronger than a lion?” (v.18) Samson knows that it was his bride which gave them the answer, and, in his anger, he journeys to Ashkelon where he slays thirty Philistine men. From their spoil he gives the garments to his wedding guests. (v.19) His anger at being betrayed causes him to also break off the engagement to the daughter of Timnath, and he and his parents return home. The woman is given to one of the other men that attended the betrothal feast. (v.20) God uses Samson to bring about judgment against the Philistines in Ashkelon, even though Samson is acting out of his own selfish pride and anger. Samson’s actions here, of course, are an act of war against the Philistines, which leads to a cycle of back-and-forth retaliation from either side, as we’ll see in the remaining chapters of this account. Through it all, God remains in complete control, and Samson eventually frees his people, just as God intended before Samson was even conceived. |
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