The Beginning of the End - Judges 18 Steven Long 8/25/13

^{This is the written transcript of the sermon preached at Albemarle Reformed Church on August 18, 2013. The audio portion can be heard here.}

The Beginning of the End

Judges 18

This morning we are to take a look at the entire 18^th chapter of Judges. It stretches 31 verses, and it is not my usual habit to expound upon an entire chapter. But having read it through several times I saw no reason to split it up, as it all sums well together.

The last five chapters of Judges, 17-21, is the summation of a nation quickly forgetting its roots. The book opens with Israel conquering the surrounding nation under Joshua's leadership. Each tribe is given an inheritance of its own; they are to go in and take possession of the land that the LORD had given them. However, we read several times in the first chapter that they did not drive out all the inhabitants of the land (1:21, 27, 29). This would be the start of the downfall of Israel. These three verses specifically name the tribes of Benjamin, Mannaseh, and Ephraim, respectively. When we come to chapter 18 we read that the tribe of Dan was still seeking their own inheritance. Some of the land had been settled, as we see further in this chapter that they are already settled in Zorah and Eshtaol, Samon's home towns. But we also read in Judges 1:34 that the Danites were defeated by the Amorties and forced back into the hill country.

Dan is the tribe that the author hones us in on in this chapter. And it appears, by reading through the entire chapter, that the tribe of Dan is one of the major causes of the beginning of the end for the nation as a whole. “Why?” you may ask. It appears that the Danites introduced idol worship to the tribe. We are told in the text two things: (1) that the Danites eventually conquer the town of Laish, and (2) that Shiloh is the capitol of Israel during this time. When viewing a map, Shiloh is a good distance from Laish and one commentator hones in on the fact that because of its distance it would have been easy to engage in idolatry without the rest of then nation being privy to this.ⁱ Whether this is conjecture or not is not known, but it does make sense seeing as how those who desire to do evil, at the first do it in secret and then slowly introduce it to the rest of the people. Nevertheless, the actions of the Danites lead to unintended consequences for the entire nation.

The incident that occurs here gives way for the events of the next chapters. It is this episode that launches the Benjamin tragedy, which ensues in a battle of all Israel against one tribe. It is this very incident that marks an almost utter loss of the smallest of the nation and causes the totality of the people to grieve. As Moses had warned the people before his death, be sure your sin will find you out (Num 3:23). It is the beginning of the end for the nation of Israel when Dan re-introduces idolatry to their brothers.

vv.1-2 The Danites' Mission. We first read here that the Danites were seeking an inheritance in the land. This may seem a bit confusing as we are at the end of the book of Judges and the inheritance was given at the beginning. But as has been pointed out previously, the book of Judges is not chronological. John Gill places this incident after the death of Joshua but before the first judge, Othniel. These final chapters are an appendix of sorts to show what kind of state Israel was in and their continual depravity into idolatry. We read at the first, “In those days, there was no king in Israel.” This signifies the lack of leadership among the nation. Joshua is dead, and unlike the death of Moses, God does not intervene to appoint a new leader. The people are left without human rule and as people without rule will do, they do what they think best, as the book has stated so many previous times before.

The Danites send out five men from their home-bases in the towns of Zorah and Eshtaol. It appears that the author appending this incident right after Samson's life is no accident, as the audience would be familiar with the places mentioned in the text. We must not think this strange at all as we consider that even the ancients had their own style of writing to trigger queues to their audiences. As the explorers journey the author skilfully ties in chapter 17 with chapter 18. We read that the men came upon the house of Micah and were offered lodging there.

vv.3-7 The Oracle of the Priest. Something quite odd happens at this juncture: we are told that the Danites recognize the voice of the Levite priest. Many commentators (Barnes, Gill, K & D) try to explain that the accent, and not the voice, was what was recognize. However, it is important to remember the narrative given to us from chapter 17, that this Levite had been a wandering Levite. It is not unimaginable to think that he had once resided within the tribe of Dan and had even been in the company of the same men that were now present there. John Lange agrees, and commenting on this text says,

Dr. Cassel renders “sound,” see his explanation below. Keil and others understand it of dialectic pronunciation or other peculiarities of speech. Bertheau thinks that inasmuch as the envoys had to “turn aside” from their way in order to get to Micah’s temple, they could not have been near enough to hear the Levite’s voice or note his pronunciation. He therefore assumes that what they recognized was the “tidings” that were told them of the sanctuary near by. But why not take the words in the sense in which any man would naturally take them at the first reading? The Levite had been a wanderer; some one (or more) of the five envoys had met with him, and now recognizes his voice, as they lie encamped near by.ⁱⁱ

The men question the Levite as to how he ended up at Micha's home, and the Levite explains that he has been treated well and hired as the man's priest. The Danites say nothing in reply but only ask the priest to inquire of the LORD whether their journey will be successful or not. Of course, we find further down in the text that they are simply masking their true motives.

We are next told that the five men leave and come across the town of Laish. It is a Sidonian. It is a town that is described as quiet and unsuspecting, lacking nothing that is in the earth and possessing wealth. These people basically had a good life. They had access to all the natural resources and lived comfortably within their borders. Of the location the author tells us that it lay far enough from the Sidonians so as not to arouse suspicions or calls for help when it was attacked. It lied in an area that was not easily journeyed to; in other word, it was kind of in the sticks! The Danites saw this and were about to make full use of its advantage.

vv.8-12 Preparing for War. The Danites return to their homeland and make a report to the elders there that the town can be taken easily enough. The tribe rally 600 fighting men together and begin their journey. Not much of importance is expounded upon in this section. They camp at Kirath Jeraim the first day, and we read that by the second day they encounter the same house, and not by accident, as assumed, of Micah and the priest.

vv.13-25. The Beginning of the End. The next seven verses I view as the solidifying of idolatry in the nation of Israel. The five men inform their brothers about the idols within the house of Micah. Their statement, consider what you will do, is in essence telling them that they must seize advantage of the opportunity. One might question their motives behind this until he calls to remembrance that Israel is in the midst of a leaderless, human or theocratic, society and must do what they deem necessary to ensure their future. To the Danites, their mission was critical, for they could not all dwell in the small area that they were presently in. It only made sense that they have some kind of divine power to assist them, whether it be Yahweh or the false Canaanite deities. It only seems reasonable to them that they should now possess that which will give them victory over their enemies. And while they may be superstitious it is also important to keep in mind that the nation as a whole is not steeped fully into idolatrous worship as of yet. Yet these few verses will lend their telling of what is to come.

The five spies enter the house while the rest of the armed men remain at the gate. Upon entering the house they find the priest and ask him about his welfare. The Hebrew, Sha'al shalom seems to indicate that they are genuinely concerned for the well-being of the Levite, as the word 'shalom' was used as the totality of a person's life. The LXX translates the Hebrew as και ηρώτησαν αυτόν εις ειρήνη: and they interrogated him about his peace. The LXX substitutes the word 'shalom' with the word 'erenes,' peace, which is the equivalent.

After they inquire of the Levite they proceed to take the household gods. Upon doing this the Levite asks their motives and is rebuked to remain silent. The question is then proposed to him a second time, as was the case upon first coming to Micha's house: come with us and be to us a father and a priest. Their reasoning is that it is better for one to be priest to an entire tribe than the household of one man. And whether the Levite was not content to stay with Micah or that there was some conflict there is unknown. But the author tells us that the man was glad and willfully went with them. Micah and his men come out to meet them, as it seems to stop them. The Danites threaten Micah, in so many words and Micah, knowing that he does not have the strength to overpower them returns home.

vv.26-31. The Idolatrous Priest. And so the Danites continue on to Laish and conquer it, and burn it, and rebuild it, and rename it Dan, after their patriarch. And the conclusion of this chapter sets up for us the depravity into which the entire nation would be subjected to. We are told that the Danites set up the gods and the ephod and for the first time we are introduced to the name of this previously unnamed Levite. We discover that he is Johnathan, a descendent of Moses. There are some commentators who doubt that the named priest is the same as the priest named here, but most agree that he is. It certainly would make no sense that the author would, at the end of this chapter, introduce suddenly another character, who just also happened to be a Levite. And J. E. Cook, one of the contributors to The Cambridge Bible for Schools and Colleges speculates that for us that then entire chapter may built upon this very thing:

The object of the whole story has been to trace the origin of the famous sanctuary at Dan. In this and the next verse the setting up of Micah’s image is told twice over, and a double note of time is given. The repetition suggests that we have here the two conclusions of the two narratives which have been woven together in the story. Moore thinks that Jdg 18:30 belongs to the narrative which alludes to the man—the Levite—the priest (Jdg 17:8; Jdg 17:11 a, Jdg 18:12 b, Jdg 18:3 b, Jdg 18:4-6; Jdg 18:18 b etc.), whose name now turns out to have been Jonathan, a grandson of Moses, and that Jdg 18:31 closes the other document, of which a characteristic feature is the young Levite (Jdg 17:7; Jdg 17:11 b, 12a, Jdg 18:3; Jdg 18:15 etc.).ⁱⁱⁱ

This idolatry is carried out, as we see, until the captivity of the land. Again, I must make a side-note that most commentators do not believe this captivity to be the Assyrian invasion, but rather the captivity referred to is that of 1 Samuel 4:1-11, where the Philistines conquer the Israelites and the ark of God is carried away.

It is not really important to which captivity the author is pointing. But the important thing to note is that this Levite, who was supposed to be a spiritual leader of Israel was now introducing idolatry for the second time—and not just to a family, as at the first, but now to an entire tribe. What is sadder still is that this young man had such a rich, spiritual heritage in his grandfather Moses. Cooke adds this about the fact that this Levite is the grandson of Moses:

The Levite and his descendants, the priests of Dan, claimed descent from Moses. The margin notes another reading; in the Hebr. text the letter n is ‘suspended,’ or inserted above the line, thus turning Mosheh (משה) into Manasseh (מנשה). The Jews admit that the text was altered in order to repudiate the Levite’s claim; he acted, not like a son of Moses, but like the impious king Manasseh, to whom the Rabbis apply the principle, ‘every corruption is fastened upon (i.e. is named after) him who started it’; Talm. Bab. Baba Bathra 109b^iv

How sad the plight of this Levite! Twice, opportunity gave him a chance to do right and twice he squandered it. But sadder still, will be the fate of the nation as we will read in the last three chapters. Their sin and depravity will only be outmatched by Sodom and Gomorrah. And the people of God, those who were supposed to possess and understand the Law of God turned completely away from their Redeemer.

Application:

As God's people we are given opportunities everyday to represent Him to the “Canaanites” in our lives. The Levite priest had a marvelous opportunity but compromised for the sake of comfort and acceptance. Instead of leading Dan into true worship he indulged their need to run after false deities. As priests in the Kingdom of God, it is every believer's privilege and honor lead these Canaanites into worship of the true God and His Son, Jesus Christ. He had redeemed us through His blood on the cross in order to make us His people; He has been resurrected from the dead in order to secure our justification; and He has sanctioned us with the high and holy calling of proclaiming His Word throughout the world in order that His sheep might hear, come, and be saved. Like the Levite in this story we are faced with the decision of compromising our duty of pointing them to the Savior by giving in to the comforts of this world, or going against the tide of ease and being counted as faithful stewards of the gospel of Jesus Christ.

i Jamieson, Robert, Andrew Robert Fausset, and David Brown. A Commentary, Critical and Explanatory, on the Old and New Testaments, vol 1, pg. 171. S.S. Scranton & Company.

ii Lange, John Peter. Commentary on the Holy Scriptures, vol 4, pg 232.. Scribner.

iii Barnes, W. E. Judges Contributor, Cook, J. E. Cambridge Bible for Schools and Colleges The Book of Judges, pg 170. CUP Archive, n.d.

ivIbid

New Page!! The Word Video Tutorials Steven Long 8/18/13

There's a new page here at Long for Truth. I've been bragging a lot about The Word Bible Software on my Facebook page. I've been using The Word since about March and I have to tell you, I think it is hands-down THE best free Bible software out there. So in order to help you discover the power of this program I've created some tutorial videos. Just look for the tab that says The Word Tutorial Videos and click it. At present there are only two, but I actually have a couple more coming as soon as I can get them uploaded. Hope you guys enjoy, and I hope that The Word will be as much of a blessing to you as it is for me. Thanks for dropping by.

Steven

Benevolent Chastisement Steven Long 8/12/13

Benevolent Chastisement

Judges 16:21-31

This is the written transcript of the sermon preached at Albemarle Reformed Church on Sunday, July 28, 2013. The audio portion can be heard here.

At last we come to the concluding event of Samson's life. The mighty has been seized and his enemies mean to make sport of him. He is in the throes of misery as he is no longer the “top dog” in his own world. The consequences have taken their full effect and he is left helpless to face the Philistines on his own. His ego has been cut in half and his captivity has now shattered his pride and boastfulness. The man who could do anything physically was now as 'human' as the rest of his peers.

The tragedy of Samson's life was not so much that he squandered what God had given him. It was that he failed to recognize, at least until the very end of his life, that God was Supreme Ruler and that he himself was not the captain of his own destiny. God had set him apart from the womb to be a Nazarite and God's plan could not, nor would not be led off course by a selfish, sinful, and fleshly man. In fact, God directed Samson exactly where he needed to be. Though Samson believed he was his own man and doing what he thought he wanted to do God still controlled is path and caused him to be the deliverer of Israel—despite his sin!

But we see a much different Samson, now. Because he is brought low he now realizes that he must rely on the very God who gave, and took away his mighty strength. Just as it will be for all who rage against their Creator, so Samson also bowed his knee before the God of Heaven and Earth. But it was not maliciousness on the part of God that brought Samson to this place. No! It was His wonderful plan to bring His servant, who had gone far astray, back to repentance. Though we may be low; though God may crush us; though our very bones feel the weight of sin, it is God's good intention to bring His sons and daughters to a place of peace and safety in order that they might give Him glory and honor that is due. When God deals with His people it is always to their profit. Even in the midst of chastisement it is because His plans are “for good and not for harm; to give [us] a hope and a future.” (Jer 29:11) Sometimes the benevolence of God comes in the form of chastisement. It is this benevolence that is most times successful in leading His children back to the path of holiness. As we will see this morning, it is this very thing that leads to Samson's repentance.

v.21 The Mighty Has Fallen. We have previously read that Samson played his little games with Delilah for some time. He tricked her on three different occasions as to what the source of his strength was. Delilah played the victim by whining and moaning to Samson that he did not really love her. Samson finally gives in and tells her about his Nazarite vow. Delilah puts him to sleep and has his hair shaved. When Delilah calls Samson believes that he will be able to free himself just like the other three times. But we read the tragic phrase, he did not know that the LORD had left him.

We are now left with him seized and shackled. At last the Philistine lords have the enemy in their hands. And they do with him what was common to do in that day: they cut out his eyes! This practice was done to ensure that the enemy, even if escaped or set free, would be helpless. He could no longer fight or retaliate against his captors if he had no eyes with which to see. It is clear what the intention for Samson is: the Hebrew word 'gouge' is a Piel verb which, according Gesenius' Hebrew Grammar, serves to strengthen the actual verb.ⁱ It is much like the difference in intensity between the words 'break' and 'smash.' Clearly, one is stronger than the other and conveys a much more vivid picture. The same is true here. The Philistines did not just put out his eyes. They probably indulged and inflicted as much pain as possible during the process. And after having put out his eyes they then led him to Gaza, one of their chief cities. And there in Gaza they set him to grinding at the mill. This was a menial task; the lowest of low jobs, and it was their intention to do this in order to show the people how the mighty man was now reduced to this slaves task. Keil and Delitzch, Old Testament commentators enlighten us by saying,

The Philistines then seized him, put out his eyes, and led him to Gaza fettered with double brass chains...There Samson was obliged to turn the mill in the prison, and grind corn (the participle טֹחֵן expresses the continuance of the action). Grinding a handmill was the hardest and lowest kind of slave labour (compare Exo 11:5 with Exo 12:29); and both Greeks and Romans sentenced their slaves to this as a punishmentⁱⁱ

After being the mighty and strong man he is now reduced to the menial task of the lowest slave. How the mighty has fallen!

v.22 Not Forgotten. But God has not forgotten him. The author reminds us of this one thing: but the hair of his head began to grow again after it had been shaved. It is easy for us to overlook such a simple statement. More so, it is easy for us to assume that Samson's hair was the cause of his strength. True, he had lost his strength when his head had been shaved, but was he not mighty in his youth before his hair had reached it current length? It was because God had set him apart from the womb to be mighty, that he was, and no other reason! To think that God left Samson simply that his head had been shaved, or that He would return to him after his hair had grown back is to miss the entire point. The Nazarite was only holy because God made him holy; he was only fitted for the task that God had fitted him for. Though Samson may have shirked his task as a judge God's purpose for him was still as a judge. God would fulfill it even at the cost of His servant's own life. Hence, the hair on his head began to grow again.

vv.23-26 A Grand Party! Now that the evil Samson has been caught the Philistines can rejoice! They gather themselves together, as the author tells us, to offer sacrifices to their pagan god, Dagon. But their guise is not really worship as much as it is a party; a chance for them to engage in drunken revelry and commit atrocious fornication. Canaanite worship was always accompanied by such things and there is no reason to believe that this celebration would have been any different. Notice, too how they falsely attribute Samson's capture to their deity. At the height of their festival, probably when they are the drunkest (as the author tells us that their hearts were “merry”) they call for Samson out of the prison in order to entertain for them. The author does not reveal how or what Samson did to entertain them. It could not have been any feats of strength for at this time he was as weak as any other man. Quite possibly, it simply could have been for him to stand their, helpless, so that they may have gazed upon him to laugh and jeer at him. We know that Samson could not have done much more than stand in one place, as the text tells us that he was led by a young man, and that his request to the young man was that he be led to rest, as it were, on the main pillars that held up the house. This may seem like an odd request and we may at once suspect that this could not be true, lest the Philistines become suspicious. But Bible Scholar, John Lange comments about this:

Much has been written concerning the architectural style of the building in which the occurrence took place. Bertheau is not wrong in saying that it is impossible to come to any particular determination in this matter. It was not essential to our narrator’s purpose to give an architectural description...The hero [Samson] would be visible to all, only if he stood in the lower space, between the pillars on which the house was supported, the gallery extending around the sides of the, house, and fastened to them; and there is nothing at variance with this in his request to the lad to be allowed to lean upon the pillars.ⁱⁱⁱ

Lange points out that it was actually quite common for Samson to stand between those pillars, as that would have been the prime spot for all the people present to view him.

vv.27-30 Samson's Prayer. In these next few verses we see Samson's change begin to take place. He is weak, worn, frail, and at the very least, hopeless. He has been reduced to nothing more than a showpiece to be gawked and laughed at; and this by the very ones he was supposed to defeat. All the Philistine lords have gathered for this great feast, and many prominent men and women, about 3,000 as we are told, looking on while Samson entertains. But in the midst of all this we see Samson call out to the Lord in prayer. There are a few notable things about this prayer that I would like to briefly point out:

1. Samson begins his prayer by addressing God by His three proper names. He begins by saying, “Adonai, Yahweh. Remember me this once, O, God” We may be tempted to say that even his prayer was selfish as he prays that he may take vengeance for his eyes, but Charles Hervey, author of Judges-Pulpit Commentary states this about Samson's prayer: The language is very earnest. "O Lord, Jehovah, remember me strengthen me only this once, O God!" The threefold name by which he addresses the Almighty implies great tension of spirit ^iv
2. Samson's plead for God to remember him. Samson is asking for more than a simple remembrance. The Hebrew word is one that means 'to mark.' In essence, to call to mind. If one wishes to remember something or someplace they mark it so as to come back to it. This same word is used by Moses in Ex 32:13 when the people rebel against God and God wants to destroy them. Moses asks God to remember His covenant with His people to make them into a great nation. Perhaps Samson is in fact asking God to remember the Nazarite fulfilling He originally had on Samson's life. If this is true, then Samson has finally come full-circle to his calling.
3. Samson's calling on the Lord. Again, I want to remind us that while we are tempted to think of Samson's prayer as selfish the author himself uses a word that seems to imply genuiness. We are told that Samson 'called out to the LORD. The word 'call,' quara, can mean to cry out in earnest. But it is in the LXX that we really see the intended meaning behind this word. The LXX uses the word 'boao' which means to cry out for help in a tumultuous way. In other words, Samson has reached the point of absolute desperation.
4. He pleads to the LORD for strength. Notice that he no longer relies or boasts in his own strength, much as he did in killing 1,000 Philistines with the jawbone of a donkey. He now surrenders the idea that his strength has all along come from Jehovah, for now he cries out, “Please strengthen me only this once.” It is clear that he is now fully reliant upon God in order to accomplish what he is about to do.

The prayer of Samson, I believe, was a true prayer of penance. But only at the end of his life did he realize what he should have all along. Now, supernaturally strengthened once again, he pushes with all his might, praying that he would die along with his enemies. And with this push then entire building collapses. So much carnage ensues that the author tells us that there were more Philistine deaths in this one event then the entire time Samson was alive. How can we not see this as God's master plan for delivering Israel out of the hands of the Philistines? With the five lords dead there would no doubt be a panic at the least, and chaos at the most. The time was now ripe for the beginning of Israel's freedom.

v.31 Samson's Death & Burial. Samson's family comes to take him away for burial. We are told that he is buried between Zorah, his hometown, and Eshtaol. And then the author adds one more piece of information: he had judged Israel for twenty years. This statement should remove all doubt about whether God fulfilled Samson's purpose in life. Though he did not take on the traditional role of the judge he no doubt, through God's chastisement completed the role of a judge. When God means to accomplish His tasks nothing can stand in the way of it—not even the sinful actions of men.

God's chastisement on us is never out of malicious intent. It is always for the purpose of bringing us back into a place of repentance. Hebrews 12:5-6 says, And have you forgotten the exhortation that addresses you as sons? ​​​​​​​​​​​​​​​​​​​​​​​​​“My son, do not regard lightly the discipline of the Lord, ​​​​​​​nor be weary when reproved by him. ​​​ ​​​​​​​​For the Lord disciplines the one he loves, ​​​​​​​and chastises every son whom he receives.” ​​​

He must chastise us in order to prove that we are not illegitimate children. The chastisement we receive is nothing in comparison to that which the Lord received: the chastisement of our peace was upon Him and by His stripes we are healed (Isa 53:5). It is for our peace and our well-being that when we sin we are duely punished. For in doing so, a twofold purpose is accomplished: first, we are brought back to a place of holiness. The price which Christ paid for our redemption is much too high to allow us to stay the same. We have been bought with a price (1Cor 6:20), and we have bought with the purpose of being conformed into the likeness of Christ (Rom 8:29). In order to be like Christ we must be disciplined so that our souls may rid itself of impurities and be refined in the fires of His perfection. Second, We are saved from the eternal consequences of sin. Paul, in his first epistle to the Corinthians deals with believers who have been put to death by God for eating the Lord's supper in an unworthy manner: 32 But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world. In that church, God's discipline was to show the distinction between His church and the rest of the world. That is why Paul told the Corinthians that they were judged by the Lord. This is not to say that every believer who sins will die! But simply to say that some who stray that far away are judged by God in order to separate them from the rest of the world.

The point in all this is to show that the chastisement of God is not always a bad thing. No matter what sin you have committed, or how far you think you may have strayed, when you cry out to God, “REMEMBER ME!” He will indeed come to visit you and to guide you back into His presences. But be warned! The way in which He accomplishes this may be painful. But also know that pain will ultimately lead to your peace.

​​For his anger is but for a moment, ​​​​​​​and his favor is for a lifetime. ​​​​​​​Weeping may tarry for the night, ​​​​​​​but joy comes with the morning. ​​​ (Psalm 30:5)

iGesenius Hebrew Grammar, pg. 139

ii Keil, Carl Friedrich, and Franz Delitzsch. Joshua, Judges, Ruth, pg 423 T. and T. Clark, 1869.

iii Lange, John Peter. Commentary on the Holy Scriptures, vol 4, pg 223. Scribner, 1886.

iv Hervey, Arthur Charles. Judges, pg 174. Kegan Paul, 1881.