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Samson
Part 2
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) III.
Coherence (Exegetical Meaning, Part Two) A.
Text-linguistic Structure There
is also a repetition of nagad, or three reports he gives or denies
his parents (v. 14: 2,6,9). The second and third report's importance
is what he avoids telling them. In v. 4, the reader is taken out
of the narrative with a waw+disjunctive+non-verb, to tell the reader
that YHWH, the Sovereign God is behind the action- - but Samson
and his parents are unaware of this at the time. The section ends
with v.10 because the v.11 begins with a yhiy>w indicating a
passage of time, plus there is another change in the setting of
the narrative. The plot outline is basically Samson seeing a Philistine woman and finding her pleasing, demanding from his parents that they give her to him, killing a lion, breaking his Nazirite vow and desecrating himself and his parents. Ultimately, the plot is a commentary of the theology of Deuteronomy in specifically two main points: 1) Samson and his parents had forgotten what their eyes had seen in the works of God performed in the Exodus; 2) Samson's parents do not seem to be passing on the covenantal instructions of YHWH to their child Samson, and therefore Samson does not know his consecrated and covenantal identity (cf. Gideon's father in Judges 6:25-27). A. Literary
Features The text is
a bit ambiguous in chapter 14 as to whether Samson knows his identity
as consecrated to the LORD; that is, have his parents been faithful
in passing on their children what Moses had instructed them to do
in Deuteronomy 4? The Messenger of YHWH tells his parents in chapter
13 three times the importance of his consecration, but there is
silence in chapter 14, no word of his Nazirite vow (Judges 13:5,
7, 14; cf. Num. 6:1-21). In v. 8, Samson
sees a "congregation of bees" in the carcass of the dead
lion. ~yrIAbD> td;[- 'edah is used for the swarm of bees (trans.
"swarm" in KJV, NIV, NKJV, RSV), but perhaps the author
used this word purposely, rather than the more normal usage referring
to a swarm, which is 'arob used of the flies in Exodus 8. 'edah
is the word used of Israel as a congregation before the LORD (cf.
Ex. 12; 16; 17; 35; Lev. 4:13; 16:5; Num. 8; 14; Josh. 22; 1Kings
8:5; 2Chronicles 5:5). Nowhere else is the word used of a swarm
of bees or insects. It is usually used when referring to the congregation
of Israel which might be the author's way of communicating the presence
of YHWH working providentially in spite of the Israelites' disobedience.
The first thing
that occurs in the narrative is that Samson "sees" the
woman in Timnah (v.1). Samson explains to his parents that he desires
this woman because he "saw" her (v.2). Later Samson speaks
with her and she still pleases him (v.7). This is the irony given
the fact that Samson was set apart or consecrated for the service
of YHWH with a Nazirite vow (Judges 13; cf. Num. 6) and does not
seem to know his consecrated identity, but seems to be "blind"
to the things of YHWH. The author is provoking the reader to ask,
"Why is a Nazirite looking at a foreign woman, hanging out
in vineyards and "scooping" honey from a dead carcass?"
(cf. Num. 6:9ff)- -this is too close for comfort; this is forbidden. In v. 5, we are told "behold" or "surprise" as a young lion rushes onto the stage to attack Samson. He comes from nowhere and Samson kills the lion easily by the Spirit of YHWH, just as King David (1 Sam. 17:36,37). However, in contrast to David who learns of the YHWH's power against the a Philistine giant (1 Sam. 17:37- "YHWH will deliver me from the Philistine as from the paw of the lion"), Samson does not realize his strength to resist a Philistine woman. At this point the reader wonders if Samson knows he is a "Mighty warrior" or deliverer of Israel at all. However, YHWH is faithful to not only deliver Israel, but through suffering and trial to make Samson realize his identity by the time the narrative concludes in chapter 16. Judges 14:4 tells us that YHWH was behind the scenes despite Samson being "clueless to his call," and was working through Samson to have an occasion to ultimately defeat the Philistines. One of the most important narrative analogies in Judges 14:1-10 is Samson being compared to David: he slays the lion in the strength of the Spirit of YHWH and he is also distracted by "seeing" a foreign woman which causes him to sin (cf. 2 Sam. 11:1ff). More of this will be discussed in Section 4. C. Conclusion As Israel is oblivious in the Book of Judges to their calling, so Samson, a "little Israel" in microcosmic form is set apart to be holy to YHWH by a Nazirite vow and has the Spirit of YHWH upon him, still he knows not his identity. In fact, the text does not tell of blatant disobedience in Samson just that he is unaware of his identity as consecrated to YHWH. In the same way that Samson "sees" a foreign woman and is taken captive by her, Israel has been taken captive in the Book of Judges by forgetting what their eyes had seen (Dt. 4) and are following after foreign women and being seduced by their gods (Dt. 7:3ff). Israel does what is right in their own eyes (Judges 17:6), and does evil in the sight of the LORD (Judges 2:11; 3:7,12; 4:1; 6:1; 10:6; 13:1). In contrast to the other cycles of Israel doing evil and crying out to YHWH, they do not cry out to YHWH this time (13:1), but YHWH is faithful to deliver them in spite of their spiritual insensitivity. IV. Connections
(Exegetical Meaning, Part Three) A. Connections
to text-literary structure It is also interesting to note the use of the verb yarad at the beginning of Samson's adult life. This is very similar to the story of Jonah and his continuously "going down" to escape God's call to proclaim repentance to the Ninevites. As Jonah flees and "goes down" away from YHWH's call, so Samson "goes down" and seems unaware of his calling. The author uses Samson's sight to highlight Israel's blindness to the things of YHWH: his commandments and his deeds on their behalf. Samson's mind was on foreign women which leads to foreign gods and spiritual adultery (cf. 7:3ff; Omri and Ahab given to Jezebel in Kings; Hosea's prophecy of Israel playing the harlot). Samson plays the adulterer and chases foreign women. B. Connections
to literary features In the Samson
narrative of chapters 13-16, Samson's parents are not faithful in
passing on the faith to Samson as Moses had commanded in Deuteronomy
4. Therefore Samson is blind to YHWH's setting him apart; he does
not seem to know of his identity as a covenant child; Samson's sin
of "seeing" the woman at Timnah in 14: 1,2 causes him
to sin and eventually leads to his eyes being gouged out so that
he is literally blind in the eyes. This blindness is a blindness
that all of Israel has at this time; a blindness of the past in
what YHWH had done for them, but also a present blindness to their
own identity as a covenant people. This comes to a great climax
in the chapters concerning Samson. C. Narrative
analogy Samson is compared
to King David in the Book of Samuel. Not only does he kill a lion
with his bare hands like David (cf. 2 Sam. 17), but also he uses
the incident for a riddle that will eventually lead to his shameful,
blind death. In contrast, David remembers the incident as evidence
that YHWH's Spirit is powerful upon him and he can defeat the Philistine
giant, Goliath of Gath. Samson is ultimately taught by YHWH his
identity, but not without pain, trial and suffering narrated in
chapters 14-16. Like David, he sees a foreign woman, seduces her
and sins against YHWH, but in the end YHWH's mercy and forgiveness
is evident because in death he accomplishes his work on Israel's
behalf (defeating the Philistines in Judges, and building the Temple
through Solomon in the Book of Kings). D. Conclusion
for internal connections to Judges In Judges chapter
6 in the Gideon narrative the author constructs a literary narrative
that is similar to the LORD appearing to Moses in Exodus 3. By the
end of the story, the reader is disappointed that this is not the
prophet "like Moses" that was described in Dt. 18. In
fact, the reader's hopes are dashed by the end of the story. In
Judges 13-16 there are similarities: the Angel of the LORD appears
to Samson's parents, he is set apart to be deliverer, he has the
Spirit of the LORD come upon him three times, but he is not to be
the other Moses to come. In fact, God is glorified through Samson
despite his parent's not passing on to him his identity and Samson's
disobedience and blindness. In the end of Judges 16, God destroys
Dagon, the Philistines and their Temple through a man who is blind,
bound, without strength and in the "underworld" beneath
the Temple of Dagon. The Samson
Narrative is a sad conclusion to Israel's deliverers in the Book
of Judges. Samson does what is right in his own eyes and Israel
is taught to be warned for covenant disobedience. Although YHWH
is faithful in placing His Spirit upon deliverers, and raising them
up to deliver Israel from their sins, Israel has been blinded by
their sins and does not even know of their need for such a deliverer.
What sets the Samson narrative apart is that in all the other cycles
Israel does what is evil…YHWH gives them into the hands of
their enemies…and they cry out to YHWH for a deliverer. However,
in the story of Samson, the Israelites do not cry out for a deliverer
because they have become blind to their sins (13:1). There is a
sad and very long silence between Judges 13:1 and 13:2; the same
kind of silence found in Judges 13:25 and 14:1. God will deliver
Israel because of his faithfulness, but he will also judge her as
he judges Samson in chapter 16, but he preserves his people later
even in the exile. Samson does not know his consecrated identity;
he knows not where his strength comes from until later; he knows
not God's promises and curses that his parents apparently neglected
to tell him. Moses had taught the Israelites to tell their children
to "remember" and to avoid apostasy from the LORD their
God (Dt. 4). In Samson's bondage and "exile" he turns
from evil and cries out to the LORD (Judges 16:28ff); in the same
way, the remnant of Israel will turn from their sins later in the
Exile and return to the LORD their God (cf. 2 Chronicles 34; Ezra-Nehemiah). E. Connections
to existing canonical OT Samson is compared
to the kings of Israel. He is compared particularly to Saul in Judges
13-16 because he has the Spirit of the LORD upon him, but because
of his disobedience to his Nazirite vow, the LORD removes his Spirit
from him as he does with Saul (cf. 1 Sam. 16:14). Samson is contrasted
to David, and David is more faithful as king and leader of Israel,
he fights with a lion and overcomes the Philistines, but he is also
caught in the sin of adultery with Bathsheba because of his "seeing"
a woman that was pleasing to him (cf. 2 Sam. 11:1-5ff). As with Samson,
the later OT books of Kings, Chronicles, and the Prophets (particularly
Isaiah and Hosea who both prophesied during the time prior to the
Exile), warn Israel of her sins of forgetting her covenant with
the LORD, marrying foreign women and the Exile that will come upon
them for their disobedience in forgetting what their eyes had seen
and not passing on the covenant to their children. In the prophecy
of Isaiah, he speaks of God's judgment of blindness on his people
(Is. 6:9-10; 29:9-10; cf. Is. 29:18; 35:5; 42:16). Isaiah, as covenant
prosecutor, recalls to the Israelites part of the curses foretold
in Deuteronomy 28:28-29. This gives further canonical understanding
on Samson's blindness to the things of God and to his consecration
to YWHW. Because of Israel's blindness as a people, they did what
was evil in their own eyes and they did evil in the sight of the
LORD. B. Conclusion
to the Exegetical Section 1. Main
point 2. Key details
and circumstances V. Redemptive
Historical Connections (Canonical Meaning, Part One) A. Connections
to later OT canon In the prophecy
of Hosea, YHWH tells him to take a prostitute for himself because
this shows Israel how they have followed after foreign woman and
forsaken his commands. Hosea is a picture of YHWH with Israel as
the adulterous wife, just as Samson because he was blind and did
not know his identity, although consecrated, went after foreign
Philistine wives which ultimate brought him defeat. B. NT and
Christ As Samson was
disobedient unto death (even though God defeated Israel's enemies
in spite of him), so Christ was obedient unto death and ultimately
and finally delivered Israel not only from their sins, but from
the enemies of God whom he crushed in the land: death, hell, and
the devil (Heb. 2:14-18; cf. Rom. 16:20). As YHWH the Divine Warrior
challenged and crushed Dagon of the Philistines, so YHWH Jesus crushed
the evil spirit behind Dagon and all false gods and idols of this
age in his death and resurrection (Rev. 19:11ff). As YHWH was faithful
to secure Israel's inheritance in spite of Samuel's disobedience,
how much more did he secure Israel's eternal inheritance through
the obedience of His Son. The Samson
narrative is further understood in light of further NT revelation.
In James 1: 13-15, James speaks of God not tempting anyone but when
we are enticed, then desire is conceived and it gives birth to sin,
which when full grown brings death. This is exactly what happened
to Samson and something the people of God can remember today. We
should never forget to lay aside every sin that so easily besets
and fix our eyes on Jesus YHWH, the Pioneer and Perfector of our
faith (Heb. 12:1-2). As Hebrews 11:32ff teaches, Samson ultimately
did fix his eyes on YWHW rather than Philistine women, and by faith
believed that the LORD could deliver him. However imperfect was
his life, YHWH was glorified and made him perfect through his sufferings.
All the people of God should know that when we suffer for doing
wrong in a covenantal context, YHWH is faithful and will chastise
us as sons (Heb. 12:7ff). Samson endured chastening and was brought
to repentance, but the people had to wait until the light of NT
revelation made this clear. Christ in the Sermon on the Mount tells
the people to avoid sin and covenant breaking at all costs- - even
to the point of "gouging out one's eyes" if they cause
us to sin and break God's commandments. VI. Application
(Canonical Meaning, Part Two) 1) Although
we as a church are surrounded by this age and the ways of our culture,
we should never forget how the LORD has healed our blindness to
our sins and has shed the light of his truth in our hearts; we have
passed from the Kingdom of darkness into the Kingdom of Light, in
the Son whom YHWH loves. As the Apostle Paul teaches to the church
at Corinth, the god of this age has blinded those who disbelieve
(2 Cor. 4:4). We must always be aware of our covenantal identity,
while remembering God's faithfulness to us in Christ, the one who
made both physical and spiritual eyes to see. 2) The church
must avoid worship of any idols, that is anything that keeps us
from obedience to the LORD for what he has done. The Apostle Paul
reminds us that the gods of this world are no gods at all, but demons
(1 Cor. 8:4ff). Like Samson, the church must remember it is the
Bride of Christ and therefore there should be no spiritual adultery
or the marrying of foreign women. The Apostle Paul calls this joining
our bodies to a harlot (1 Cor. 6:12-20). Therefore since we have
been bought with a price, we ought to offer our bodies to God because
we are the Temple of the Holy Spirit. 3) The church
is called to be a holy and consecrated people to the LORD; we must
remember our identity as we be not conformed to the mold of this
age, but be transformed by the renewing of our minds so that we
might do the will of God and fulfill the commands of God by the
Spirit living within us (Rom 12:1ff). Now, the Apostle Paul teaches
the people of God to stand in the power of YHWH and of his might,
and to resist the devil and his forces of evil (Eph. 6:10ff). As
the covenant people of God, we must remember the benediction of
the Book of Hebrews in 13:20-21: "Now may the God of peace
who brought up our Lord Jesus from the dead, that great Shepherd
of the sheep, through the blood of the eternal covenant, make you
complete (perfect) in every good work to do his will, working in
you what is well pleasing in his sight, through Jesus Christ, to
whom be glory forever and ever. Amen." CRB
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