God’s Grace; Chapter
14
The grace of God is one of those subjects that everybody talks about. But a lot of that is more lip service than it is reality. It has more to do with a Christian verbiage than it does to a substantive understanding of what grace is really all about. Grace means unmerited favor, undeserved blessing. Those words “unmerited” and “undeserved” are the key words. It means that we don’t do anything, we aren’t anything, we can’t perform any action or think any thoughts that ever merit God’s favor. The flip side of that means that no matter how bad we are, no matter what horrible sins we might commit, we can’t out-sin the grace of God. The grace of God is not a license to sin, it is rather the liberty to succeed because our freedom to succeed is related to our freedom to fail. If you don’t have freedom to fail then you don’t have freedom to succeed, and if you limit one you automatically limit the other.
One
of the most difficult things for some people to ever learn is that God really,
truly loves them as they are. Part of that could be that today people so often
today grow up in such horrible homes and horrible situations that they never
experience anything close to real love from their parents, and everything that
they face is conditional, and when they come to face the love of God they just
extrapolate from human love to divine love and never can quite understand that
God truly does love them. For whatever reason--sometimes it is guilt--they
think that God can love other people but He certainly can’t love me. Something
act weighs so heavily on that person that they can’t get past that to
understand the love of God and they can’t ever quite believe that God loves
them as much as He loves everybody else. This is a real problem for some
folks. Others who have been brought up
in a denomination where they have had legalism drilled into them day in and day
out, or they have been taught that you can lose your salvation, that you can
commit some unforgivable sin and that you weren’t ever really saved, like the
lordship crowd says, or that you have now lost your salvation, like most
Arminians teach, somehow they never can understand that God’s grace is based on
who God is and not on who they are.
We
always forget that God is righteous, absolute righteousness, and that means
that God is absolute perfection. There is no flaw in God, there is no failure
in God, and God is said in the Scriptures to be absolute righteousness. He is
said to be light: “God is light, and in him there is no darkness at all.”
Because God is light, because God is absolute righteousness, God cannot have a
relationship with a creature that is anything less than His absolute standard.
God’s standard is so high, so far above anything that we can ever imagine in
terms of our own experience that there is no way that we can measure up. Romans
3:23, every human being falls into that category, not because of what they do
but because of what Adam did. That is one of the most important things that we
can communicate when we are witnessing, when we are interacting with somebody
who is struggling with this: that condemnation was for Adam’s original sin
which was imputed to an inherited sin nature, and condemnation is not because
you did something. God rejected you not because you did something, He rejected
you because you are obnoxious to Him because you possess Adam’s original sin
and you were born with a sin nature under condemnation. God therefore loves us
not because of who we are but because of who He is. He loves us not because of
what we did but because of what Jesus Christ did on the cross. The grace of God
is one of those subjects that everybody talks about. But a lot of that is more
lip servise than it is reality. It has more to do with a Christian verbiage
than it does to a substantive understanding of what grace is really all about.
Gracee means unmerited favor, undeserved blessing. Those words “unmerited” and
“undeserved” are the key words. It means that we don’t do anything, we aren’t
anything, we can’t perform any action or think any thoughts that ever merit
God’s favor. The flip side of that means that no matter how bad we are, no
matter what horrible sins we might commit, we can’t out-sin the grace of God.
The grace of God is not a license to sin, it is rather the liberty to succeed
because our freedom to succeed is related to our freedom to fail. If you don’t
have freedom to fail then you don’t have freedom to succeed, and if you limit
one you automatically limit the other.
One
of the most difficult things for some people to ever learn is that God really,
truly loves them as they are. Part of that could be that today people so often
today grow up in such horrible homes and horrible situations that they never
experience anything close to real love from their parents, and everything that
they face is conditional, and when they come to face the love of God they just
extrapolate from human love to divine love and never can quite understand that
God truly does love them. For whatever reason--sometimes it is guilt--they
think that God can love other people but He certainly can’t love me. Something
act weighs so heavily on that person that they can’t get past that to
understand the love of God and they can’t ever quite believe that God loves
them as much as He loves everybody else. This is a real problem for some
folks. Others who have been brought up
in a denomination where they have had legalism drilled into them day in and day
out, or they have been taught that you can lose your salvation, that you can
commit some unforgivable sin and that you weren’t ever really saved, like the
lordship crowd says, or that you have now lost your salvation, like most
Arminians teach, somehow they never can understand that God’s grace is based on
who God is and not on who they are.
We
always forget that God is righteous, absolute righteousness, and that means
that God is absolute perfection. There is nol flaw in God, there is no failure
in God, and God is said in the Scriptures to be absolute righteousness. He is
said to be light: “God is light, and in him there is no darkness at all.”
Because God is light, because God is absolute righteousness, God cannot have a
relationship with a creature that is anything less than His absolute standard.
God’s standard is so high, so far above anything that we can ever imagine in
terms of our own experience that there is no way that we can measure up.
Romans
3:23, every human being falls into that category, not because of what they do
but because of what Adam did. That is one of the most important things that we
can communicate when we are witnessing, when we are interacting with somebody
who is struggling with this: that condemnation was for Adam’s original sin
which was imputed to an inherited sin nature, and condemnation is not because
you did something. God rejected you not because you did something, He rejected
you because you are obnoxious to Him because you possess Adam’s original sin
and you were born with a sin nature under condemnation. God therefore loves us
not because of who we are but because of who He is. He loves us not because of
what we did but because of what Jesus Christ did on the cross. The problem may
be that a lot of people are just impressed with their own sin. They think that
somehow they did something so horrible--it really impressed them with its
heinousness--that God must be shocked because they are shocked. All that really
means is that they are impressed with their own depravity. But God is not
impressed with our depravity because He knows how depraved we are. Every single
one of us is totally depraved, sin is affects every single aspect of our
thinking and our character and our person, and it is only after regeneration
that there is any change. But it still doesn’t do away with the sin nature,
diminish the sin nature, decrease the sin nature, or in any way hinder the sin
nature. It simply means that after salvation the sin nature no longer has
absolute power.
Secondly,
Isaiah says all our righteousnesses are as filthy rags. Most people, when they
hear that, is “all our unrighteousnesses are as filthy rags.” Somehow in our
thinking “all our righteousnesses” becomes “all our unrighteousnesses.” But
that is not what the text says. It is all our righteousness—everything that we
do, everything we are impressed with that we think somehow is going to impress
God—is filthy rags. Grace means that God is faithful to His character, and He
is faithful to His promises, no matter what the creature does. He has promised
to save you because of what Christ did on the cross, not because of anything
that you or I ever did. So if we come along and commit some horrible sin we
don’t lose our salvation and we don’t surprise God with some new failing.
Remember that God is omniscient and He has known from eternity past every
single sin that you were going to commit, how horrible they were, and so He is
never surprised. And when God poured out every sin in human history on Jesus
Christ on the cross He poured out all of those terrible sins that we commit as
well. Because He is never shocked and because He does not learn anything new He
was able to provide a perfect salvation, and that is what grace is all about.
In
the same way, when we go back into the Old Testament and we look at God’s
relationship to Abraham we see these same principles of grace exemplified. God
called Abraham and said that through Abraham He would bring into being a new
nation, and that God unconditionally would bless all the nations through
Abraham and through that particular nation. When Israel sinned at Mount Sinai and
had Aaron build the golden calf and had debauchery and idolatry at the foot of
the Mount, that did not end the promise. When Israel rebelled in the wilderness
and continually rejected the grace of God, that did not end the covenant. When
Israel continuously became involved in idolatry during the time of the judges,
that did not abrogate God’s promises in the Abrahamic covenant. When Israel
sacrificed their first-born on the fiery altars of Molech, that did not end
God’s love for Israel or God’s plan for Israel. When Jephthah sacrificed his
daughter on an altar immolated her as a burnt offering to God, God did not turn
His back on Israel. God does not give up because we fail. That is what grace is
all about, and that more than anything else is a message that comes through
again and again in the book of Judges.
Why
doesn’t God turn His back on us? Why doesn’t He say He has had enough? Because
God has made covenant promises. He has entered into a contractual agreement to
do certain things based on who He is, not on who man is. The covenant with
Israel is based on God, not man. It is based on God’s integrity and it is not
related to man’s infidelity. It is based on God’s work, not man’s. And that is
the story of Samson.
Remember,
Israel has degenerated for the sixth time into idolatry. For the sixth time
they have done evil in the sight of the Lord. For the sixth time God has
punished them, but unlike the other six times, this time they have not cried
out to God. This time they have not confessed their sins. This time they are
continuing to assimilate with the Philistines. We have seen that there has been
this continuous cycle of Israel’s disobedience, discipline, and then
deliverance; but the deliverance in the other five cycles was always after
Israel turned back to God. But this time Israel doe not turn back to God and
that is a key to understanding why Samson is treated differently in the text
than the other five major judges in Judges. We are now at the bottom of the
apostasy pit in the history of Israel. But God is providing a deliverance and a
solution even while we watch the depravity going on in Israel during the time
of Samson.
We
have to ask the question as to why Israel hasn’t cried out to God, why there is
no confession of sin. For the first time they are not being oppressed. In the
other five cycles they were oppressed by the Midianites, the Ammonites, by the
Canaanites. All these other groups oppressed and enslaved them but the
Philistines do not oppress and enslave them. To understand that is to understand
Philistine culture. The Philistines are like second cousins to the Egyptians,
they are not Greeks. But they went through a somewhat circuitous route to end
up on the Mediterranean coast of Israel and there is some indication that they
were enslaved in the island of Crete for a while, so there they picked up some
Greek culture before ending up on the coast of Canaan. There they had a culture
that was different. We see that during the time oif Abraham they had a king but
by the time of Joshua and Judges there were the five lords of the Philistines,
a totally different kind of government. Back in the time of Abraham the
Philistines are positive to Abraham and positive to the Jews, but by the time
of the Exodus they are hostile to the Jews, and that continues to play its role
in history. What happened between these two periods in history is important to
keep in mind because that affects the dynamics of what is going on in their
culture, and it is not too dissimilar to what is going on in our own culture
today. During that time there were these migrations of people out of the north
and the north-west, commonly called the Greek sea peoples but they weren’t just
Greek they were various peoples, and they would establish colonies in various
places as well as interacting with the ethnic Philistines on the coast of
Canaan. AS these came into contact with the Philistines the Philistine culture
assimilated or absorbed all these different cultures. So they became a melting
pot and multicultural. Instead of taking a stand on what their early religious
system was they just kept absorbing all the deities, all the ideas of all these
different cultures. They were into cultural absorption and not any absolutes.
They were governed by a relativistic thinking which is the same kind of
thinking governing Israel at this time, which is exemplified in the key verse
of Judges: there was no king in the land, and everyone did what was right in
his own eyes. So the Jews just wanted to do what they wanted and they rejected
divine absolutes. Once you take God out of the picture something has to fill
the vacuum left by removing God. And it is always man who tries to deify
himself by becoming his own ultimate reference point and establishing his own
values, his own absolutes whatever they are. But they are relative because man
is relative so they are constantly shifting.
The
Philistines are not oppressing Israel and Israel is not in an antagonistic
relationship with the Philistines. They just want to assimilate, to live
together and have peaceful co-existence. What is happening is a breakdown
between the Jews who are God’s unique people as a witness to the world, as the
source of divine blessing to the nations, and the distinction between the Jews
and the Philistines is breaking down. So God is going to send His bull in a
china shop into the situation in order to stir up trouble. This is why Samson
is a deliverer of a different kind. He is a trouble-maker there to stir up
antagonism to keep Israel from being destroyed and assimilated by this kind of
relativistic thinking that is typical of human viewpoint and typical of much
paganism.
But
the problem with Samson is that Samson is as much a spiritual apostate as
anybody else in Israel. He is a perfect microcosm of all the problems in Israel,
apostate as anybody else in Israel. He is a perfect microcosm of all the
problems in Israel. He wants to assimilate too. He doesn’t care, he doesn’t
hold a distinction between his thinking and the thinking of the Philistines. He
doesn’t want to learn doctrine, he never seems to apply truth—we know that he
does from what Hebrews 11 says, but that is not what Judges is emphasizing in
the life of Samson. What the writer is bringing out about the life of Samson is
that he like all the other leaders is doing what is right in his own eyes. He
has succumbed to the same thinking as everybody else in the Jewish culture.
We
have looked at the birth of Samson, that it was unique and that God set him
apart to be a unique kind of deliverer marked by a unique birth and a unique
vow. He is a Nazirite and a s part of that Nazirite vow he was to do three
things. And we have to keep these three things in mind as we read through about
Samson because the writer assumes that we know it and that we are going to spot
all the problems. He is very subtle at some times. First thing: he couldn’t
drink wine or strong drink. But it went beyond that. According to the
stipulations in Leviticus he not only could not drink wine, he couldn’t drink
even grape juice, he couldn’t eat grapes, he couldn’t eat the skin of grapes,
he couldn’t even touch a grape vine. Second, he was not to touch a dead body,
he could have no contact at all with anything dead. Third, he was not to cut
his hair because that was the outward, visible sign to everybody that he was a
Nazirite. The unique thing about Samson is that normally a Nazirite vow was a
voluntary vow. Somebody took it because they wanted to and it was for a short
period of time. But he is to be a Nazirite from birth. God imposed it on him.
That reminds us of God calling out Abraham and saying, I’m choosing you, etc.
When we keep this in mind when we read some of the bizzare things that happen
in Samson’s life it will begin to make sense, because what God is going to
demonstrate is that even though Samson is this perverted, out-of-control,
lust-oriented crazy guy, God is still going to work with him because God is
going to be faithful to His promises. He is picturing through Samson His
unconditional faithfulness to Israel. So the message that runs through this
whole section is the message of God’s grace.
When
we get into this chapter we have to understand what is going on here. The
events really begin at the end of chapter thirteen and they go to the end of chapter
fifteen. In the way that the original author crafted this section it is an
integral whole. All these events go together, you can’t disconnect them. What
begins to happen in 13:25 sets in motion a whole series of events that fall
like dominoes until you get to the last verse of chapter fifteen, which tells
us, “So he judged Israel twenty years in the days of the Philistines.” Notice
that even that is a reminder that he didn’t deliver them from the Philistines.
Here
is a summary of what is going to happen. The Spirit of the Lord began to stir
up Samson to action at the end of chapter thirteen but Samson, rather than
responding with doctrine, takes his own action. We see in his life the extremes
of Israel’s relativism. So Samson goes over to the village of Timnah where he
gets the hots for this Philistine babe, and immediately he comes running home
to Mum and Dad to get this woman for him. They try to dissuade him but are
unsuccessful. On the way over there apparently Samson gets separated from his
parents. And at that time--which ought to tells us that maybe God is working
behind the scenes--he is attacked by a lion. He kills the lion but he doesn’t
tell his parents. Some time later he returns that way on his way to visit his
fiance. He goes by the lion and there discovers a swarm of bees has inhabited
the lion and there is a load of honey there. So he takes some out to his
parents but doesn’t tell them where it came from. Then Samson goes back to
throw a bachelor party for the men of the town, the men of Timnah. In order to
proect themselves from this strong man who apparently already must have a
reputation--otherwise they would have taken no action--they bring in thirty
bodyguards to monitor the situation. So there are thirty bouncers there to take
care of Samson at his bachelor party, and in that situation he poses a riddle.
to these guys. He thinks it is a riddle that they’ll never figure out, and they
wouldn’t because it is a loaded riddle, and there is a bet on whether or not
they can solve the riddle. At stake was a set of new clothes for every one of
them. They can’t figure it out so they go to his girlfriend, intimidate her and
tell her that she has to find out the answer to the riddle. So she cries on his
shoulder and we find out that he has an absolute weakness for women at this
point. He just can’t say no and finally he gives it up, he tells her the
answer. She runs and betrays him to these Philistines, so they come back and
answer the riddle and now he has to give them 30 new suits. He doesn’t have
that kind of money, so he decides that used suits will do just as well and goes
over to the next town and kills 30 Philistines and takes their suits, and he
brings them back to these 30 bouncers to satisfy the bet. It must be understood
that because he went to the town, because he killed the lion on the way, and
because the lion was a carcass with a swarm of bees in it, that that is the
basis for the riddle. Now the Philistines get mad because he has killed 30
Philistines and they are going to assault his wife and her father. After all of
this there is a temper tantrum. He had left his wife and goes home. She is
given then to his best man. After he got over his anger he decided to go back
to see her only to discover his father-in-law said, “Well you never consummated
the union so I gave her to your best man; they are married and you can’t see
her.” So he has another little temper tantrum and wants to seek revenge, so he
goes out and catches three hundred foxes. Think of what that would entail for a
little bit! He ties them up, tail to tail, puts a torch between their tails and
sends them through the Philistine grain fields, burning up their grain, their
vineyards, and their olive groves. The Philistines retaliate by setting fire to
his wife and her father. It is revenge back and forth. He is setting all these
things in motion just because he killed the lion and because he lusted for the
woman. It is all interconnected. Then Samson retaliates again and kills a vast
number of Philistines and heads out to the wilderness of Judah to hide out and
rest. But the Philistines put together an army and are in hot pursuit, and they
follow him into the wilderness of Judah. The Judahites now have their territory
invaded by this Philistine army and they are all upset. And rather than defend
their freedoms they said, We don’t want a war. They are the ultimate pacifists
and they put together three thousand men to arrest Samson and turn him over to
the enemy. Samson lets them tie him up, but when they get him to the Philistines
the Spirit of the Lord comes on him and he breaks his bonds and “smites them
hip and thigh,” killing a thousand Philistines with the jawbone of an ass.
After that he is exhausted, overcome with thirst, and he cires out to the Lord
who miraculously gives him water. He revives and then we are told that he
judged Israel for twenty years.
All
of these events in these two chapters all follow one cause upon another,
starting with his lust for this woman. Now that we have the overview let’s look
at some of the details.
13:25--”And
the spirit of the LORD began to move him at times in the camp of Dan between
Zorah and Eshtaol.” We have to look at this and answer a couple of questions
about the relationship of the Spirit of the Lord to Samson. There are no
chapter divisions in the Hebrew and the next verse is 14:1 making it sound as
though the Spirit of the Lord caused that.
The
Holy Spirit in the Old Testament was given to specific people in terms of their
administrative, governmental or ceremonial function inside of the nation
Israel. It was not a part of their spiritual life. The giving of the Holy Spirit was to certain prophets
for the writing of Scripture, to kings for the leading of the nation, to judges
for victory in battle, to the craftsmen in the tabernacle and temple for
building and constructing the furniture. But it didn’t have anything to do with
the individual spiritual of the people in Israel. In Judges we see time and
time again people like Gideon, Jephthah, Samson where the Spirit of the Lord comes
upon them and then they commit these horrible perverse acts. That doesn’t have
anything to do with the Spirit of the Lord’s ministry there because that is not
the function of the Spirit of the Lord in the Old Testament.
When
the Spirit of the Lord stirs Samson up Samson has an option. He has volition
and he can either respond to this in a biblically oriented way, applying divine
viewpoint and Bible doctrine, or he can react according to his sin nature. We
all know what he does, he reacts and does what he wants in his sin nature. He
doesn’t respond to the movement of the Holy Spirit in a biblical way. The
Spirit of the Lord began to “stir” him. This is the Hebrew word which pictures
a storm, a tempest, a hurricane out on the ocean. So there is a violent tempest
inside of Samson that is moving him to action. He just has to go do something
but the problem is there is no doctrine in the soul and he can’t make a right
choice in terms of application. The writer doesn’t make an issue out of
Samson’s apostasy yet because what he is doing is very subtle, he is going to
tell us what happened for us to draw our own conclusion that Samson never
learned anything from his parents. We scratch our heads and wonder why until we
go back to the last chapter and realise that his father, Manoah, really didn’t
know any doctrine either, didn’t teach him anything, and so he didn’t learn
anything. But then we look at Samson’s character and see that even if Manoah
did teach him something Samson was in negative volition and doesn’t care. One
thing we need to understand as parents. We can do everything right and the kids
still have volition, and they can make all the bad decisions and it is not your
fault. But then you have to have the objectivity and say to yourself, Well
maybe it was my fault. We do not know whether Samson’s parents taught him or
not but we do know what his repsonse was. He was negative to doctrine and that
is clear from everything that happened. The Spirit of the Lord stirs him up but
in negative volition he decides that he is going to satisfy this movement in
his soul in his own way and he gets into a consistent lust pattern.
But
the other thing we learn here is really exciting, because we always have
trouble sometimes understanding the relationship between the sovereignty of God
and human freedom, is that Jesus Christ controls history and whether Samson is
positive or negative God is still going to bring about his purposes in the
history of Israel. He is not going to violate Samson’s volition but even when
Samson is negative God is still going to use that and bring about His purposes,
and if Samson were positive he would use that. The difference is that Samson is
either going top go through life under cursing or under blessing but God is
still going to work out His plan and purposes and program because it is never
creaturely dependent. So the Spirit of the Lord moves him, he operates
negatively, but God is still going to stir up trouble and use Samson’s negative
volition to bring about the break and the war between the Philistines and the
Jews. He allows Samson to be negative and that is part of the doctrine of
permissive will.
We
see Samson’s lust in the first couple of verses. “Get her for me as my wife.”
Do this! Lack of gratitude, self-centred, self-oriented, rude. He obviously has
a very arrogant attitude towards everything in life and he wants a Philistine
wife. This is a violation of the Mosaic law teaching on intermarriage with
Canaanites.
The
doctrine of intermarriage
1)
In the Old Testament intermarriage to a Gentile was forbidden to a Jew,
Deuteronomy 7:3,4. Notice that verse 4 gives the reason for verse 3, i.e they
will enter into a partnership with pagans who will lead them astray.
2)
The only exception was if the Gentile was a believer. That is what the book of
Ruth is all about. Ruth was a Moabitess who married Boaz who was a Jew. Their
grandson is going to be David. Ruth and Rahab were believers positive to
doctrine and therefore that intermarriage was fine. Intermarriage is not based
on religion but on spiritual relationship to God.
3)
Intermarriage with an unbeliever would involve a Jew becoming a partner with a
pagan who would then influence him or her and lead them into apostasy. This
always happens, 99 times oput of 100. Don’t ever let your kids buy into the
idea of “missionary dating.” In a marriage between a believer and unbeliever
the believer’s most fundamental part of life can never be shared with their
partner.
4)
The prohibition was not based on race. It was not based on culture. They were
not told not to intermarry with the Gentiles because the Gentiles were gooing
to pervert them spiritually. The issue is doctrine. The issue is what the other
person thinks about Jesus Christ. First, are they saved? Second, are the
positive doctrine and spiritual growth?
5)
Later on the Pharisees made this issue racial. That came in under legalism. The
Pharisees made it racial because they ignored the second verse.
6)
In the New Testament the principle holds true. It continues. Remember the
principle: Any thing that is not restated in the New Testament ends. So this
principle continues, it is restated in the New Testament that believers are not
to marry unbelievers or enter into close partnership with unbelievers. 2
Corinthians 6:14.
7)
You are not going to have close friends, close relationships with people who
are unbelievers, and the reason is based on 1 Corinthians 15:33--”Be not
deceived: bad company corrupt good morals.”
We
learn something about Samson who comes in and tells his parents he has to have
this woman over in Timnah: that he is willful, disobedient to the Mosaic law,
he doesn’t care, he is ignoring the Mosaic law stipulation that he not marry a
Gentile, he is disrespectful of his parents, he doesn’t show manners, he just
tells them what to do. And we see that he is a man who is getting rather wild,
he just does whatever he wants to do. In short, he is acting like everybody
else in Israel at this time in history.
Verse
3 – the parents understand a little doctrine. When they use the word
“uncircumcised” that immediately brings to bear doctrine related to the
Abrahamic covenant, because the sign of the Abrahamic covenant, the sign of
their being a Jew is circumcision. And immediately they point out that these
people are uncircumcised, they are pagan, they are not under the covenant, you
are under the covenant, this is a spiritual issue, you need to find a woman who
is spiritually right. He says he doesn’t care, get her for me, she looks good
to me. That is, my hormones are raging, I want to satisfy that, I don’t care
anything about doctrine, I don’t care what you want or anything else. And they
cave in.
Verse
4 – they are ignorant of what God is doing. “But his father and his mother knew
not that it was of the LORD, that he sought an occasion against the
Philistines: for at that time the Philistines had dominion over Israel.” This
is permissive will. Remember, God is moving Samson. He can choose positive or
negative, apply doctrine to the situation or not apply doctrine. He doesn’t
apply doctrine but, even so, God is still working and it is the principle in
Romans 8:28. That tell us primarily it is directed towards a maturing believer,
“to those who love God.” But the emphasis in the verse is that God works even
through suffering and discipline and negative volition. He is the one
orchestrating everything and bringing it about. He is going to bring about the
ultimate good. It is of the Lord because He is seeking an occasion against the
Philistines.
God
is goal oriented at this point. God’s plan is to cause trouble with the
Philistines. He could have done it another way if Samson had been positive to
doctrine and applying the truth. But Samson is negative so He doesn’t do it that
way. He uses Samson’s negative volition to stir up trouble with the
Philistines. Then there is an editorial comment by the author: “for at that
time the Philistines had dominion over Israel.” That tells us that Judges must
have been written during the time of David’s monarchy because it seems to have
been written at a time when the Philistines were not ruling over Israel.
Verse
5 -- why are the vineyards of Timnah important? Remember the first stipulation?
The writer wants us to pay attention to where he is going and its spiritual
implications. It is important because as a Nazirite Samson wasn’t to come into
any proximity with wine or grapes. Right away we are told that Samson is in
spiritual apostasy. He is so far in rebellion he doesn’t care where he is and
he is really thumbing his nose at God. But who is moving him? This is grace.
Samson is failing by the numbers and yet God doesn’t desert him. The message to
Israel is, You are failing by the numbers, I am not deserting you. That’s
grace. Grace means it is not up to us, it is up to God. It is not based on our
behavior, it is based on God’s behavior. So Samson ends up in this section with
the first violation of his Nazirite vow.
Then
the episode with the lion. We know that his parents have gone on ahead, or
maybe he turned aside, but at that particular instant a lion charges him. The
lion attacks him at the moment he is not with his parents. At that point the
Spirit of God comes upon him mightily. The implication is he has no fear. He is
in control, he is relaxed, he knows he is going to take out this lion, and he
just grabs that lion’s hind legs and rips him apart. But he doesn’t tell his
parents. There is something funny going on because if that were us the first
thing we would be doing is telling that we had killed a lion. Samson is not the
only lion killer. David killed a lion. There is a subtle contrast between
Samson and his willfulness. He kills the lion but he can’t defeat the
Philistines, and David who is following the Lord, who also kills lions, does
deliver the people. If we were living at the time of David that would
automatically come to mind.
Later
on in verse 8, a swarm of bees and honey were in the body of the lion. There is
a lot going on here because the word “swarm” isn’t the normal swarm. It is the
Hebrew word which means a congregation, an assembly, a people. It is talking
about honey coming out of a dead carcass.
But
he doesn’t tell his parents. There is something funny going on because if that
were us the first thing we would be doing is telling that we had killed a lion.
Samson is not the only lion killer. David killed a lion. There is a subtle
contrast between Samson and his willfulness. He kills the lion but he can’t
defeat the Philistines, and David who is following the Lord, who also kills
lions, does deliver the people. If we were living at the time of David that
would automatically come to mind.
Later
on in verse 8, a swarm of bees and honey were in the body of the lion. There is
a lot going on here because the word “swarm” isn’t the normal swarm. It is the
Hebrew word which means a congregation, an assembly, a people. It is talking
about honey coming out of a dead carcass. Is a beehive normally found in a
carcass? No. Why not? Because they are wet, gaseous, decomposing, and not valid
sites for a beehive. So once again we realize God is doing something here, this
is not normal to find a beehive in a carcass. But this is an assembly. The
writer is making a point here. What is found there is honey. What does honey have
to do with in the Old Testament? In
Exodus 3:8, “And I am come down to deliver them out of the hand of the
Egyptians, and to bring them up out of that land unto a good land and a large,
unto a land flowing with milk and honey; unto the place of the Canaanites, and
the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the
Jebusites.” The Canaanites are spiritually dead; they are the carcass. Out of
the carcass God is going to give honey and life to Israel. Once again it is
another symbol of grace. God brings life where there is death. He is going to
bring blessing where there is death and depravity. Also in Deuteronomy 8 is
described as “A land of wheat, and barley, and vines, and fig trees, and
pomegranates; a land of oil olive, and honey.” All of that is going to belong
to Israel, but it is not theirs now. They are not experiencing the blessing of
God because they are assimilated with the Philistines. So the symbolism here is
simply to remind us of what God is going to do with Israel, bringing blessing
where there is death.
The
whole message here is a message of grace. God is not deserting Israel. God is
not deserting Samson despite his apostasy, and God will never desert us. He
will never leave us or forsake us no matter how much we fail, no matter how
horrible our sins might be.