Ruth 3

Ruth 3:1

The Philistines and the Men of Judah

After the great stroke that Samson inflicted on the Philistines, it is now their turn to take revenge. It is Judah who has to pay in return for what Samson did to them. In addition to the direct cause for the Philistines to rise, this action can also be applied spiritually. When Samson has taken his place of separation in the cleft of the rock of Etam, the enemies become active. A faithful Christian is much more a target of the enemy’s attacks than someone who does not take his life as a Christian so seriously.

The men of Judah inquire about the plans of the Philistines. They are told that they have come to bind Samson. The Philistines always aim to bind the Nazirite. In its spiritual application, this is always one of the enemy’s most important goals. In professing Christianity it even happened to the Holy Spirit: He is restricted.

Even worse than what the Philistines plan is Judah’s attitude. Apparently they no longer suffer under the rule of the Philistines. The yoke no longer presses because they have reconciled to it and accepted it. They blame Samson for bringing them into such a conflict with the enemy, who is so kind to them. They come to him with the words: “Do you not know that the Philistines are rulers over us?” (Judges 15:11). That low Judah has sunk. Judah means ‘praise’, ‘one who praises God’. Isn’t it mind-boggling that the tribe with such a name expresses itself in such a way?

This speaks of a complete acceptance of clericalism and traditionalism. The religion in which the flesh has a greater or lesser say has become general. This is the case in professing Christianity everywhere where the distinction between clergy and lay people has become an established fact; where the service is determined by one man or a select group; where proposals are dealt with democratically; where worship, the service of praise, takes place along predetermined lines.

Anyone who reads well will see that this not only applies to certain ecclesiastical directions, but also applies equally to all kinds of other religious communities. It is not only in the official structure, although the characteristics there are most recognizable. It also applies to places where, although no structures exist officially, certain structures do exist as a result of ingrained habits.

To be perfectly clear, I am talking about the characteristics of a system, official or unofficial, and not the people who are part of it. Fortunately, there are many sincere Christians who serve God devotedly, but are not aware of the evil attached to such systems.

It is God’s grace when He sends a deliverer, like Samson here. But Samson is experienced as a troublemaker. Anyone who denounces all kinds of carnal things that have been given a place in personal or communal service to God will be told that he is going against the prevailing rules and forms. For example, he is told that he should not be too extreme. The lukewarmness is justified.

Instead of making themselves one with their hero and getting rid of their common enemy, the men of Judah align themselves with the Philistines and unite with their goal. They have no appreciation whatsoever for the judge given to them by God. Here Judah does not show the dignity of the blessing Jacob pronounces on him (Genesis 49:8-12). In the history of Judah are more of such low points (Genesis 37:23-28; Genesis 38:1-26).

Samson does not want to fight his brothers, however deep they may have sunk and how much they essentially align themselves with their enemy. In the same way, we must not fight against our brothers, but against the principles that imprison them and with which they have even reconciled.

Samson asks for an assurance that they will not attack him, otherwise he will be forced to defend himself with all the consequences for the Judeans. He is guaranteed that this will not happen. All they want to do is bind him fast with new ropes and deliver him into the hand of the Philistines. What is happening here is truly astonishing. The men of Judah choose the side of the Philistines and are working to execute the plans of the enemy!

Samson must be kept from his vocation at all costs. New ropes are, according to them, the appropriate means for this. As an application, we can say that committed Christians are being persuaded, especially by new, popular, human means, to give up their Nazirite occupation. The word for ropes comes from ‘braiding’ and reflects the idea it is a human product.

Samson lets himself be bound and gives in to their wishes, because he does not want to use his strength, or abuse it, by fighting against his people.

Ruth 3:2

The Philistines and the Men of Judah

After the great stroke that Samson inflicted on the Philistines, it is now their turn to take revenge. It is Judah who has to pay in return for what Samson did to them. In addition to the direct cause for the Philistines to rise, this action can also be applied spiritually. When Samson has taken his place of separation in the cleft of the rock of Etam, the enemies become active. A faithful Christian is much more a target of the enemy’s attacks than someone who does not take his life as a Christian so seriously.

The men of Judah inquire about the plans of the Philistines. They are told that they have come to bind Samson. The Philistines always aim to bind the Nazirite. In its spiritual application, this is always one of the enemy’s most important goals. In professing Christianity it even happened to the Holy Spirit: He is restricted.

Even worse than what the Philistines plan is Judah’s attitude. Apparently they no longer suffer under the rule of the Philistines. The yoke no longer presses because they have reconciled to it and accepted it. They blame Samson for bringing them into such a conflict with the enemy, who is so kind to them. They come to him with the words: “Do you not know that the Philistines are rulers over us?” (Judges 15:11). That low Judah has sunk. Judah means ‘praise’, ‘one who praises God’. Isn’t it mind-boggling that the tribe with such a name expresses itself in such a way?

This speaks of a complete acceptance of clericalism and traditionalism. The religion in which the flesh has a greater or lesser say has become general. This is the case in professing Christianity everywhere where the distinction between clergy and lay people has become an established fact; where the service is determined by one man or a select group; where proposals are dealt with democratically; where worship, the service of praise, takes place along predetermined lines.

Anyone who reads well will see that this not only applies to certain ecclesiastical directions, but also applies equally to all kinds of other religious communities. It is not only in the official structure, although the characteristics there are most recognizable. It also applies to places where, although no structures exist officially, certain structures do exist as a result of ingrained habits.

To be perfectly clear, I am talking about the characteristics of a system, official or unofficial, and not the people who are part of it. Fortunately, there are many sincere Christians who serve God devotedly, but are not aware of the evil attached to such systems.

It is God’s grace when He sends a deliverer, like Samson here. But Samson is experienced as a troublemaker. Anyone who denounces all kinds of carnal things that have been given a place in personal or communal service to God will be told that he is going against the prevailing rules and forms. For example, he is told that he should not be too extreme. The lukewarmness is justified.

Instead of making themselves one with their hero and getting rid of their common enemy, the men of Judah align themselves with the Philistines and unite with their goal. They have no appreciation whatsoever for the judge given to them by God. Here Judah does not show the dignity of the blessing Jacob pronounces on him (Genesis 49:8-12). In the history of Judah are more of such low points (Genesis 37:23-28; Genesis 38:1-26).

Samson does not want to fight his brothers, however deep they may have sunk and how much they essentially align themselves with their enemy. In the same way, we must not fight against our brothers, but against the principles that imprison them and with which they have even reconciled.

Samson asks for an assurance that they will not attack him, otherwise he will be forced to defend himself with all the consequences for the Judeans. He is guaranteed that this will not happen. All they want to do is bind him fast with new ropes and deliver him into the hand of the Philistines. What is happening here is truly astonishing. The men of Judah choose the side of the Philistines and are working to execute the plans of the enemy!

Samson must be kept from his vocation at all costs. New ropes are, according to them, the appropriate means for this. As an application, we can say that committed Christians are being persuaded, especially by new, popular, human means, to give up their Nazirite occupation. The word for ropes comes from ‘braiding’ and reflects the idea it is a human product.

Samson lets himself be bound and gives in to their wishes, because he does not want to use his strength, or abuse it, by fighting against his people.

Ruth 3:3

The Philistines and the Men of Judah

After the great stroke that Samson inflicted on the Philistines, it is now their turn to take revenge. It is Judah who has to pay in return for what Samson did to them. In addition to the direct cause for the Philistines to rise, this action can also be applied spiritually. When Samson has taken his place of separation in the cleft of the rock of Etam, the enemies become active. A faithful Christian is much more a target of the enemy’s attacks than someone who does not take his life as a Christian so seriously.

The men of Judah inquire about the plans of the Philistines. They are told that they have come to bind Samson. The Philistines always aim to bind the Nazirite. In its spiritual application, this is always one of the enemy’s most important goals. In professing Christianity it even happened to the Holy Spirit: He is restricted.

Even worse than what the Philistines plan is Judah’s attitude. Apparently they no longer suffer under the rule of the Philistines. The yoke no longer presses because they have reconciled to it and accepted it. They blame Samson for bringing them into such a conflict with the enemy, who is so kind to them. They come to him with the words: “Do you not know that the Philistines are rulers over us?” (Judges 15:11). That low Judah has sunk. Judah means ‘praise’, ‘one who praises God’. Isn’t it mind-boggling that the tribe with such a name expresses itself in such a way?

This speaks of a complete acceptance of clericalism and traditionalism. The religion in which the flesh has a greater or lesser say has become general. This is the case in professing Christianity everywhere where the distinction between clergy and lay people has become an established fact; where the service is determined by one man or a select group; where proposals are dealt with democratically; where worship, the service of praise, takes place along predetermined lines.

Anyone who reads well will see that this not only applies to certain ecclesiastical directions, but also applies equally to all kinds of other religious communities. It is not only in the official structure, although the characteristics there are most recognizable. It also applies to places where, although no structures exist officially, certain structures do exist as a result of ingrained habits.

To be perfectly clear, I am talking about the characteristics of a system, official or unofficial, and not the people who are part of it. Fortunately, there are many sincere Christians who serve God devotedly, but are not aware of the evil attached to such systems.

It is God’s grace when He sends a deliverer, like Samson here. But Samson is experienced as a troublemaker. Anyone who denounces all kinds of carnal things that have been given a place in personal or communal service to God will be told that he is going against the prevailing rules and forms. For example, he is told that he should not be too extreme. The lukewarmness is justified.

Instead of making themselves one with their hero and getting rid of their common enemy, the men of Judah align themselves with the Philistines and unite with their goal. They have no appreciation whatsoever for the judge given to them by God. Here Judah does not show the dignity of the blessing Jacob pronounces on him (Genesis 49:8-12). In the history of Judah are more of such low points (Genesis 37:23-28; Genesis 38:1-26).

Samson does not want to fight his brothers, however deep they may have sunk and how much they essentially align themselves with their enemy. In the same way, we must not fight against our brothers, but against the principles that imprison them and with which they have even reconciled.

Samson asks for an assurance that they will not attack him, otherwise he will be forced to defend himself with all the consequences for the Judeans. He is guaranteed that this will not happen. All they want to do is bind him fast with new ropes and deliver him into the hand of the Philistines. What is happening here is truly astonishing. The men of Judah choose the side of the Philistines and are working to execute the plans of the enemy!

Samson must be kept from his vocation at all costs. New ropes are, according to them, the appropriate means for this. As an application, we can say that committed Christians are being persuaded, especially by new, popular, human means, to give up their Nazirite occupation. The word for ropes comes from ‘braiding’ and reflects the idea it is a human product.

Samson lets himself be bound and gives in to their wishes, because he does not want to use his strength, or abuse it, by fighting against his people.

Ruth 3:4

The Philistines and the Men of Judah

After the great stroke that Samson inflicted on the Philistines, it is now their turn to take revenge. It is Judah who has to pay in return for what Samson did to them. In addition to the direct cause for the Philistines to rise, this action can also be applied spiritually. When Samson has taken his place of separation in the cleft of the rock of Etam, the enemies become active. A faithful Christian is much more a target of the enemy’s attacks than someone who does not take his life as a Christian so seriously.

The men of Judah inquire about the plans of the Philistines. They are told that they have come to bind Samson. The Philistines always aim to bind the Nazirite. In its spiritual application, this is always one of the enemy’s most important goals. In professing Christianity it even happened to the Holy Spirit: He is restricted.

Even worse than what the Philistines plan is Judah’s attitude. Apparently they no longer suffer under the rule of the Philistines. The yoke no longer presses because they have reconciled to it and accepted it. They blame Samson for bringing them into such a conflict with the enemy, who is so kind to them. They come to him with the words: “Do you not know that the Philistines are rulers over us?” (Judges 15:11). That low Judah has sunk. Judah means ‘praise’, ‘one who praises God’. Isn’t it mind-boggling that the tribe with such a name expresses itself in such a way?

This speaks of a complete acceptance of clericalism and traditionalism. The religion in which the flesh has a greater or lesser say has become general. This is the case in professing Christianity everywhere where the distinction between clergy and lay people has become an established fact; where the service is determined by one man or a select group; where proposals are dealt with democratically; where worship, the service of praise, takes place along predetermined lines.

Anyone who reads well will see that this not only applies to certain ecclesiastical directions, but also applies equally to all kinds of other religious communities. It is not only in the official structure, although the characteristics there are most recognizable. It also applies to places where, although no structures exist officially, certain structures do exist as a result of ingrained habits.

To be perfectly clear, I am talking about the characteristics of a system, official or unofficial, and not the people who are part of it. Fortunately, there are many sincere Christians who serve God devotedly, but are not aware of the evil attached to such systems.

It is God’s grace when He sends a deliverer, like Samson here. But Samson is experienced as a troublemaker. Anyone who denounces all kinds of carnal things that have been given a place in personal or communal service to God will be told that he is going against the prevailing rules and forms. For example, he is told that he should not be too extreme. The lukewarmness is justified.

Instead of making themselves one with their hero and getting rid of their common enemy, the men of Judah align themselves with the Philistines and unite with their goal. They have no appreciation whatsoever for the judge given to them by God. Here Judah does not show the dignity of the blessing Jacob pronounces on him (Genesis 49:8-12). In the history of Judah are more of such low points (Genesis 37:23-28; Genesis 38:1-26).

Samson does not want to fight his brothers, however deep they may have sunk and how much they essentially align themselves with their enemy. In the same way, we must not fight against our brothers, but against the principles that imprison them and with which they have even reconciled.

Samson asks for an assurance that they will not attack him, otherwise he will be forced to defend himself with all the consequences for the Judeans. He is guaranteed that this will not happen. All they want to do is bind him fast with new ropes and deliver him into the hand of the Philistines. What is happening here is truly astonishing. The men of Judah choose the side of the Philistines and are working to execute the plans of the enemy!

Samson must be kept from his vocation at all costs. New ropes are, according to them, the appropriate means for this. As an application, we can say that committed Christians are being persuaded, especially by new, popular, human means, to give up their Nazirite occupation. The word for ropes comes from ‘braiding’ and reflects the idea it is a human product.

Samson lets himself be bound and gives in to their wishes, because he does not want to use his strength, or abuse it, by fighting against his people.

Ruth 3:5

The Philistines and the Men of Judah

After the great stroke that Samson inflicted on the Philistines, it is now their turn to take revenge. It is Judah who has to pay in return for what Samson did to them. In addition to the direct cause for the Philistines to rise, this action can also be applied spiritually. When Samson has taken his place of separation in the cleft of the rock of Etam, the enemies become active. A faithful Christian is much more a target of the enemy’s attacks than someone who does not take his life as a Christian so seriously.

The men of Judah inquire about the plans of the Philistines. They are told that they have come to bind Samson. The Philistines always aim to bind the Nazirite. In its spiritual application, this is always one of the enemy’s most important goals. In professing Christianity it even happened to the Holy Spirit: He is restricted.

Even worse than what the Philistines plan is Judah’s attitude. Apparently they no longer suffer under the rule of the Philistines. The yoke no longer presses because they have reconciled to it and accepted it. They blame Samson for bringing them into such a conflict with the enemy, who is so kind to them. They come to him with the words: “Do you not know that the Philistines are rulers over us?” (Judges 15:11). That low Judah has sunk. Judah means ‘praise’, ‘one who praises God’. Isn’t it mind-boggling that the tribe with such a name expresses itself in such a way?

This speaks of a complete acceptance of clericalism and traditionalism. The religion in which the flesh has a greater or lesser say has become general. This is the case in professing Christianity everywhere where the distinction between clergy and lay people has become an established fact; where the service is determined by one man or a select group; where proposals are dealt with democratically; where worship, the service of praise, takes place along predetermined lines.

Anyone who reads well will see that this not only applies to certain ecclesiastical directions, but also applies equally to all kinds of other religious communities. It is not only in the official structure, although the characteristics there are most recognizable. It also applies to places where, although no structures exist officially, certain structures do exist as a result of ingrained habits.

To be perfectly clear, I am talking about the characteristics of a system, official or unofficial, and not the people who are part of it. Fortunately, there are many sincere Christians who serve God devotedly, but are not aware of the evil attached to such systems.

It is God’s grace when He sends a deliverer, like Samson here. But Samson is experienced as a troublemaker. Anyone who denounces all kinds of carnal things that have been given a place in personal or communal service to God will be told that he is going against the prevailing rules and forms. For example, he is told that he should not be too extreme. The lukewarmness is justified.

Instead of making themselves one with their hero and getting rid of their common enemy, the men of Judah align themselves with the Philistines and unite with their goal. They have no appreciation whatsoever for the judge given to them by God. Here Judah does not show the dignity of the blessing Jacob pronounces on him (Genesis 49:8-12). In the history of Judah are more of such low points (Genesis 37:23-28; Genesis 38:1-26).

Samson does not want to fight his brothers, however deep they may have sunk and how much they essentially align themselves with their enemy. In the same way, we must not fight against our brothers, but against the principles that imprison them and with which they have even reconciled.

Samson asks for an assurance that they will not attack him, otherwise he will be forced to defend himself with all the consequences for the Judeans. He is guaranteed that this will not happen. All they want to do is bind him fast with new ropes and deliver him into the hand of the Philistines. What is happening here is truly astonishing. The men of Judah choose the side of the Philistines and are working to execute the plans of the enemy!

Samson must be kept from his vocation at all costs. New ropes are, according to them, the appropriate means for this. As an application, we can say that committed Christians are being persuaded, especially by new, popular, human means, to give up their Nazirite occupation. The word for ropes comes from ‘braiding’ and reflects the idea it is a human product.

Samson lets himself be bound and gives in to their wishes, because he does not want to use his strength, or abuse it, by fighting against his people.

Ruth 3:6

Freed From the New Ropes

When the men of Judah bring Samson to the Philistines, they shout for joy. They think they have their hated enemy in their power. However, the joy is short-lived, for “the Spirit of the LORD came upon him mightily”. When human means by which a Nazirite can be bound come into contact with the Spirit of God and the Word of God, they are “as flax that is burned with fire”. The putting into practice of the call in 1 Peter 4 makes all the Philistine ropes, figuratively speaking, turn to ashes. We are encouraged there with the words: “Whoever speaks, [is to do so] as one who is speaking the utterances of God; whoever serves [is to do so] as one who is serving by the strength which God supplies” (1 Peter 4:11a).

This frees everyone, so that everyone can exercise his gift as solely responsible to the Giver, regardless of any human appointment or intervention. That is what Paul means when he writes about his apostleship: “Paul, an apostle (not [sent] from men nor through the agency of man, but through Jesus Christ and God the Father, who raised Him from the dead)” (Galatians 1:1). With this he indicates that in the exercise of his apostleship he is free from all ‘Philistine ropes’.

That certainly does not mean that we have nothing to do with others and their comments about our service. For example, in the church, “let two or three prophets speak, and let the others pass judgment” (1 Corinthians 14:29). But that is something else than deciding in advance who should say something and what should be said in the church. This should not be determined by others, because only the Holy Spirit may have a say in this.

Ruth 3:7

A Fresh Jawbone of a Donkey

Samson frees himself from the new ropes by the power of the Spirit. To defeat his enemies he uses a fresh jawbone of a donkey. This shows the weakness of the instrument in contrast to the result. No one can say that Samson’s victory is the result of a great weapon. It is a ‘fresh’ weapon, not a ‘dry’ one (cf. Ezekiel 37:1-2).

The donkey is dead, but the power of life is still present in the bone, as it were. This speaks of the life that the death and resurrection of the Lord Jesus gave us and through which we are able to achieve victories. This means that we have acknowledged the judgment about ourselves. Man by nature is aptly compared with a donkey (Exodus 13:13).

When Samson has gained the victory, he throws away his weapon. He does not want to keep it, it should not become a snare for him, like the ephod for Gideon (Judges 8:27). The weapon has served the purpose and that is enough. This principle is important, both for the person used to serve and for those served. Often the ‘poor’ instrument God wanted to use in His grace is honored. We hear expressions such as ‘what a speaker’ and ‘what a charisma’.

An example of how it should be is given in the book of Acts, chapter 8. After Philip proclaimed the gospel to the eunuch and baptized him, “the Spirit of the Lord snatched Philip away; and the eunuch no longer saw him, but went on his way rejoicing” (Acts 8:39). Philip has done his service. He does not need a tribute and gets a different field of work. And the eunuch? He no longer has an eye for Philip, he does not even miss him, because he has received the Lord Jesus in his heart and that is more than enough.

Ruth 3:8

A Fresh Jawbone of a Donkey

Samson frees himself from the new ropes by the power of the Spirit. To defeat his enemies he uses a fresh jawbone of a donkey. This shows the weakness of the instrument in contrast to the result. No one can say that Samson’s victory is the result of a great weapon. It is a ‘fresh’ weapon, not a ‘dry’ one (cf. Ezekiel 37:1-2).

The donkey is dead, but the power of life is still present in the bone, as it were. This speaks of the life that the death and resurrection of the Lord Jesus gave us and through which we are able to achieve victories. This means that we have acknowledged the judgment about ourselves. Man by nature is aptly compared with a donkey (Exodus 13:13).

When Samson has gained the victory, he throws away his weapon. He does not want to keep it, it should not become a snare for him, like the ephod for Gideon (Judges 8:27). The weapon has served the purpose and that is enough. This principle is important, both for the person used to serve and for those served. Often the ‘poor’ instrument God wanted to use in His grace is honored. We hear expressions such as ‘what a speaker’ and ‘what a charisma’.

An example of how it should be is given in the book of Acts, chapter 8. After Philip proclaimed the gospel to the eunuch and baptized him, “the Spirit of the Lord snatched Philip away; and the eunuch no longer saw him, but went on his way rejoicing” (Acts 8:39). Philip has done his service. He does not need a tribute and gets a different field of work. And the eunuch? He no longer has an eye for Philip, he does not even miss him, because he has received the Lord Jesus in his heart and that is more than enough.

Ruth 3:9

A Fresh Jawbone of a Donkey

Samson frees himself from the new ropes by the power of the Spirit. To defeat his enemies he uses a fresh jawbone of a donkey. This shows the weakness of the instrument in contrast to the result. No one can say that Samson’s victory is the result of a great weapon. It is a ‘fresh’ weapon, not a ‘dry’ one (cf. Ezekiel 37:1-2).

The donkey is dead, but the power of life is still present in the bone, as it were. This speaks of the life that the death and resurrection of the Lord Jesus gave us and through which we are able to achieve victories. This means that we have acknowledged the judgment about ourselves. Man by nature is aptly compared with a donkey (Exodus 13:13).

When Samson has gained the victory, he throws away his weapon. He does not want to keep it, it should not become a snare for him, like the ephod for Gideon (Judges 8:27). The weapon has served the purpose and that is enough. This principle is important, both for the person used to serve and for those served. Often the ‘poor’ instrument God wanted to use in His grace is honored. We hear expressions such as ‘what a speaker’ and ‘what a charisma’.

An example of how it should be is given in the book of Acts, chapter 8. After Philip proclaimed the gospel to the eunuch and baptized him, “the Spirit of the Lord snatched Philip away; and the eunuch no longer saw him, but went on his way rejoicing” (Acts 8:39). Philip has done his service. He does not need a tribute and gets a different field of work. And the eunuch? He no longer has an eye for Philip, he does not even miss him, because he has received the Lord Jesus in his heart and that is more than enough.

Ruth 3:10

Spring of Him Who Called

After his impressive victory Samson becomes very thirsty, that thirsty, that he is afraid he will die. In his distress he calls to God. His prayer, the first prayer mentioned of him (!), is short and powerful. First we see that he gives glory to God for the victory: “You have.” That’s beautiful. Unfortunately, his faith falls short and he complains that he will die, but now of thirst, and that he will fall into the hands of the enemy.

We can learn a few things from this. In the first place that battle does not quench thirst. We may gain victories for the Lord, but the real refreshment lies not in victory, but in the Lord Himself. Then we see that having thirst is a challenge to ask God for an outcome, for He likes to hear. God has already given an outcome before when a whole people were thirsty (Exodus 17:1-7).

Samson calls twice in total to God, here in Judges 15:18 and in Judges 16 (Judges 16:20). Both times he is heard. If we consider that the time Samson lives in is comparable to the last days and hard times mentioned in 2 Timothy 3 (2 Timothy 3:1-5), then we have a great encouragement here. We see that calling upon the Name of the Lord is a special spring for the last days. En-hakkore means spring of him who called.

God opens that spring for everyone who calls. Those who drink from it will experience the power that Samson experiences. Life strength and revival are coming again. The only possibility to experience a personal or communal revival lies in: 1. realizing that we are thirsty; 2. in calling to God in our distress; 3. in drinking from the spring which God opens.

It is as if the author of this book wants to focus our special attention on it when he says that the “spring of him who called” is in Lehi is “to this day”. Literally it means that the spring is still there at the time this book is written. The spiritual meaning of this expression and the spiritual power that emanates from it is surely that the spring that God has made available is always available to everyone who calls, also today.

John 4 has been mentioned before, where the Lord Jesus, in His conversation with the Samaritan woman, points to the spring of living water “springing up to eternal life” (John 4:14). Drinking from the spring He has made accessible brings ‘him who calls’ in connection with eternal life. Eternal life is life in the atmosphere of the Father and the Son in which the believer is brought by knowing the Father and the Son (John 17:3).

Eternal life is also the Lord Jesus Himself (1 John 5:20). This is where the Holy Spirit will bring him who calls and what will quench his thirst. Eternal life cannot be affected by decay or apostacy. Precisely the letter that speaks of last days and hard times begins by pointing out “the promise of life in Jesus Christ” (2 Timothy 1:1; 9).

This directs our eye on the Lord Jesus and everything found in Him. This gives an inner satisfaction that is greater than the most resounding victory.

Ruth 3:11

Spring of Him Who Called

After his impressive victory Samson becomes very thirsty, that thirsty, that he is afraid he will die. In his distress he calls to God. His prayer, the first prayer mentioned of him (!), is short and powerful. First we see that he gives glory to God for the victory: “You have.” That’s beautiful. Unfortunately, his faith falls short and he complains that he will die, but now of thirst, and that he will fall into the hands of the enemy.

We can learn a few things from this. In the first place that battle does not quench thirst. We may gain victories for the Lord, but the real refreshment lies not in victory, but in the Lord Himself. Then we see that having thirst is a challenge to ask God for an outcome, for He likes to hear. God has already given an outcome before when a whole people were thirsty (Exodus 17:1-7).

Samson calls twice in total to God, here in Judges 15:18 and in Judges 16 (Judges 16:20). Both times he is heard. If we consider that the time Samson lives in is comparable to the last days and hard times mentioned in 2 Timothy 3 (2 Timothy 3:1-5), then we have a great encouragement here. We see that calling upon the Name of the Lord is a special spring for the last days. En-hakkore means spring of him who called.

God opens that spring for everyone who calls. Those who drink from it will experience the power that Samson experiences. Life strength and revival are coming again. The only possibility to experience a personal or communal revival lies in: 1. realizing that we are thirsty; 2. in calling to God in our distress; 3. in drinking from the spring which God opens.

It is as if the author of this book wants to focus our special attention on it when he says that the “spring of him who called” is in Lehi is “to this day”. Literally it means that the spring is still there at the time this book is written. The spiritual meaning of this expression and the spiritual power that emanates from it is surely that the spring that God has made available is always available to everyone who calls, also today.

John 4 has been mentioned before, where the Lord Jesus, in His conversation with the Samaritan woman, points to the spring of living water “springing up to eternal life” (John 4:14). Drinking from the spring He has made accessible brings ‘him who calls’ in connection with eternal life. Eternal life is life in the atmosphere of the Father and the Son in which the believer is brought by knowing the Father and the Son (John 17:3).

Eternal life is also the Lord Jesus Himself (1 John 5:20). This is where the Holy Spirit will bring him who calls and what will quench his thirst. Eternal life cannot be affected by decay or apostacy. Precisely the letter that speaks of last days and hard times begins by pointing out “the promise of life in Jesus Christ” (2 Timothy 1:1; 9).

This directs our eye on the Lord Jesus and everything found in Him. This gives an inner satisfaction that is greater than the most resounding victory.

Ruth 3:12

Duration of Samson’s Leadership

Samson is a different kind of deliverer than his predecessors. He judges Israel while the Philistines rule. It is possible that Samson returned to the rock of Etam (Judges 15:8) to perform his function as a judge. The period in which he leads Israel, probably lay between 1075-1055 BC, a time in which Samuel – born about 1080 BC – also started to become active.

For God, the history of Samson ends here. The statement in this verse follows on the rock as residence (Judges 15:8), an open battle with the Philistines (Judges 15:15) and the rock from which water flows (Judges 15:19). These are situations in which he has become detached from the enemy and can lead Israel. What follows is his total fall.

In Judges 14-15 a total of six acts of Samson are mentioned: 1. The tearing of a young lion (Judges 14:6); 2. The killing of thirty Philistines (Judges 14:19); 3. His action with the three hundred foxes (Judges 15:4-5); 4. His revenge on the Philistines (Judges 15:8); 5. Deliverance from his ropes (Judges 15:14); 6. The killing of a thousand Philistines (Judges 15:15).

Samson has one too short for the number seven, the number of completeness.

Ruth 3:14

Introduction

The secret of power can never be communicated to people who do not possess this power themselves. No one has ever understood the source of power and authority of the Lord Jesus. Mary of Bethany is the only example of a heart that has understood Him. His heart was full of compassion for every sorrow, but there is no one who has ever felt, let alone understood His sorrow.

Samson is totally different from the Lord. He has only been out on his own pleasures and has revealed the secret of his strength and with it lost the power to be a Nazirite any longer. There are more contrasts between the Lord Jesus and Samson than similarities, as this last chapter on Samson in particular shows us. The latest events in Samson’s life confirm his great physical strength and his great weakness for women.

Samson in Gaza

It is not clear from the story why Samson is going to Gaza. Gaza is a stronghold of the Philistines. Everyone should recognize him there when he with his long hair walks through the streets. Awe for his great strength ensures that no one dares to do anything to him, the feared enemy. His visit to this city was not commissioned by God. Nothing shows that he is in Gaza to eradicate this hotbed of Philistine activity.

It seems that he has an outing. This may be the reason for his visit to a harlot. David also came to adultery because he spent his time in idleness, while he should have been at the head of the army to lead it into war (2 Samuel 11:1-5). Samson has still not learned to control his passions; he gives them free rein. In Judges 14 he still works ‘neatly’ by observing normal manners, here he follows only his lusts, of which he himself becomes a victim.

The harlot is a Philistine harlot and thus a picture of the great Babylon or the roman-catholic church, which is called “the great harlot” (Revelation 17:1). The fact that the confessing church is presented as a harlot shows how far she has deviated from her original state. Paul points to the beginning of that deviation when he compares the church to a pure virgin who is connected to Christ, but who by the devil’s temptation has become unfaithful to Him (2 Corinthians 11:2-3). The final result of this unfaithfulness is seen in Revelation 17-18.

Any believer who forgets that he is a Nazirite and thinks that he can enter unpunished, without a command from God, the system God is going to judge, is in danger to perish with this system. This is what happened to Samson in the end. He comes to terms with the system he had to fight against by making himself one with that system. Although he still has the strength to free himself here, he has, by uniting himself with this Philistine harlot, laid the germ of his ruin.

It seems to be possible that someone can still have any strength if he has sacrificed his conscience in this way. He has not yet lost his strength because he has not yet revealed the secret of it. Only God and Samson know about it. Indeed, it is possible that a person living in sin may have some time of success in his service to God. Unfortunately, these successes are used as a cover for sin and not to come to a thorough and total confession of sin.

Samson uses his power here only to free himself and forgets the purpose for which God has given him that power. No enemy is defeated, nor has his people benefitted from it. Samson behaves here as a mere powerhouse. He uses his strength because he is forced to flee himself and not to force the Philistines to flee.

He will return to Gaza later, not to show his strength, but as a blind prisoner (Judges 16:21). This is because he does not reach Hebron. He walks with the doors on his shoulders in the direction of Hebron, but he doesn’t get there. Hebron means ‘fellowship’. Samson fails, so to speak, in his return to fellowship with God. He does not come to a complete confession of guilt, because he does not give up his wrong connections. His outer deliverance is not a consequence of an inner self-judgment before God. His fellowship with God has not been restored and there is no self-judgment because of the sins committed.

Returning to God means condemning that which led him to sin, the root of it. In his heart he did not judge the sin committed, but continued to cherish it. This can only be at the expense of fellowship with God. To all who are part of the great Babylon, the nominal Christian church, comes the call: “Come out of her, my people, so that you will not participate in her sins and receive of her plagues” (Revelation 18:4). Separation from evil must be both external and internal. With Samson in this case it is only external. He remains internally connected to it.

Ruth 3:15

Introduction

The secret of power can never be communicated to people who do not possess this power themselves. No one has ever understood the source of power and authority of the Lord Jesus. Mary of Bethany is the only example of a heart that has understood Him. His heart was full of compassion for every sorrow, but there is no one who has ever felt, let alone understood His sorrow.

Samson is totally different from the Lord. He has only been out on his own pleasures and has revealed the secret of his strength and with it lost the power to be a Nazirite any longer. There are more contrasts between the Lord Jesus and Samson than similarities, as this last chapter on Samson in particular shows us. The latest events in Samson’s life confirm his great physical strength and his great weakness for women.

Samson in Gaza

It is not clear from the story why Samson is going to Gaza. Gaza is a stronghold of the Philistines. Everyone should recognize him there when he with his long hair walks through the streets. Awe for his great strength ensures that no one dares to do anything to him, the feared enemy. His visit to this city was not commissioned by God. Nothing shows that he is in Gaza to eradicate this hotbed of Philistine activity.

It seems that he has an outing. This may be the reason for his visit to a harlot. David also came to adultery because he spent his time in idleness, while he should have been at the head of the army to lead it into war (2 Samuel 11:1-5). Samson has still not learned to control his passions; he gives them free rein. In Judges 14 he still works ‘neatly’ by observing normal manners, here he follows only his lusts, of which he himself becomes a victim.

The harlot is a Philistine harlot and thus a picture of the great Babylon or the roman-catholic church, which is called “the great harlot” (Revelation 17:1). The fact that the confessing church is presented as a harlot shows how far she has deviated from her original state. Paul points to the beginning of that deviation when he compares the church to a pure virgin who is connected to Christ, but who by the devil’s temptation has become unfaithful to Him (2 Corinthians 11:2-3). The final result of this unfaithfulness is seen in Revelation 17-18.

Any believer who forgets that he is a Nazirite and thinks that he can enter unpunished, without a command from God, the system God is going to judge, is in danger to perish with this system. This is what happened to Samson in the end. He comes to terms with the system he had to fight against by making himself one with that system. Although he still has the strength to free himself here, he has, by uniting himself with this Philistine harlot, laid the germ of his ruin.

It seems to be possible that someone can still have any strength if he has sacrificed his conscience in this way. He has not yet lost his strength because he has not yet revealed the secret of it. Only God and Samson know about it. Indeed, it is possible that a person living in sin may have some time of success in his service to God. Unfortunately, these successes are used as a cover for sin and not to come to a thorough and total confession of sin.

Samson uses his power here only to free himself and forgets the purpose for which God has given him that power. No enemy is defeated, nor has his people benefitted from it. Samson behaves here as a mere powerhouse. He uses his strength because he is forced to flee himself and not to force the Philistines to flee.

He will return to Gaza later, not to show his strength, but as a blind prisoner (Judges 16:21). This is because he does not reach Hebron. He walks with the doors on his shoulders in the direction of Hebron, but he doesn’t get there. Hebron means ‘fellowship’. Samson fails, so to speak, in his return to fellowship with God. He does not come to a complete confession of guilt, because he does not give up his wrong connections. His outer deliverance is not a consequence of an inner self-judgment before God. His fellowship with God has not been restored and there is no self-judgment because of the sins committed.

Returning to God means condemning that which led him to sin, the root of it. In his heart he did not judge the sin committed, but continued to cherish it. This can only be at the expense of fellowship with God. To all who are part of the great Babylon, the nominal Christian church, comes the call: “Come out of her, my people, so that you will not participate in her sins and receive of her plagues” (Revelation 18:4). Separation from evil must be both external and internal. With Samson in this case it is only external. He remains internally connected to it.

Ruth 3:16

Introduction

The secret of power can never be communicated to people who do not possess this power themselves. No one has ever understood the source of power and authority of the Lord Jesus. Mary of Bethany is the only example of a heart that has understood Him. His heart was full of compassion for every sorrow, but there is no one who has ever felt, let alone understood His sorrow.

Samson is totally different from the Lord. He has only been out on his own pleasures and has revealed the secret of his strength and with it lost the power to be a Nazirite any longer. There are more contrasts between the Lord Jesus and Samson than similarities, as this last chapter on Samson in particular shows us. The latest events in Samson’s life confirm his great physical strength and his great weakness for women.

Samson in Gaza

It is not clear from the story why Samson is going to Gaza. Gaza is a stronghold of the Philistines. Everyone should recognize him there when he with his long hair walks through the streets. Awe for his great strength ensures that no one dares to do anything to him, the feared enemy. His visit to this city was not commissioned by God. Nothing shows that he is in Gaza to eradicate this hotbed of Philistine activity.

It seems that he has an outing. This may be the reason for his visit to a harlot. David also came to adultery because he spent his time in idleness, while he should have been at the head of the army to lead it into war (2 Samuel 11:1-5). Samson has still not learned to control his passions; he gives them free rein. In Judges 14 he still works ‘neatly’ by observing normal manners, here he follows only his lusts, of which he himself becomes a victim.

The harlot is a Philistine harlot and thus a picture of the great Babylon or the roman-catholic church, which is called “the great harlot” (Revelation 17:1). The fact that the confessing church is presented as a harlot shows how far she has deviated from her original state. Paul points to the beginning of that deviation when he compares the church to a pure virgin who is connected to Christ, but who by the devil’s temptation has become unfaithful to Him (2 Corinthians 11:2-3). The final result of this unfaithfulness is seen in Revelation 17-18.

Any believer who forgets that he is a Nazirite and thinks that he can enter unpunished, without a command from God, the system God is going to judge, is in danger to perish with this system. This is what happened to Samson in the end. He comes to terms with the system he had to fight against by making himself one with that system. Although he still has the strength to free himself here, he has, by uniting himself with this Philistine harlot, laid the germ of his ruin.

It seems to be possible that someone can still have any strength if he has sacrificed his conscience in this way. He has not yet lost his strength because he has not yet revealed the secret of it. Only God and Samson know about it. Indeed, it is possible that a person living in sin may have some time of success in his service to God. Unfortunately, these successes are used as a cover for sin and not to come to a thorough and total confession of sin.

Samson uses his power here only to free himself and forgets the purpose for which God has given him that power. No enemy is defeated, nor has his people benefitted from it. Samson behaves here as a mere powerhouse. He uses his strength because he is forced to flee himself and not to force the Philistines to flee.

He will return to Gaza later, not to show his strength, but as a blind prisoner (Judges 16:21). This is because he does not reach Hebron. He walks with the doors on his shoulders in the direction of Hebron, but he doesn’t get there. Hebron means ‘fellowship’. Samson fails, so to speak, in his return to fellowship with God. He does not come to a complete confession of guilt, because he does not give up his wrong connections. His outer deliverance is not a consequence of an inner self-judgment before God. His fellowship with God has not been restored and there is no self-judgment because of the sins committed.

Returning to God means condemning that which led him to sin, the root of it. In his heart he did not judge the sin committed, but continued to cherish it. This can only be at the expense of fellowship with God. To all who are part of the great Babylon, the nominal Christian church, comes the call: “Come out of her, my people, so that you will not participate in her sins and receive of her plagues” (Revelation 18:4). Separation from evil must be both external and internal. With Samson in this case it is only external. He remains internally connected to it.

Ruth 3:17

Samson’s New Love

Because he has not been restored to fellowship with God, the next and deeper fall is obvious. The weak arms of a woman appear to be stronger for Samson than the gates of Gaza. Sorek means ‘exquisite vine’. The name Delilah means ‘the longingly yearning’. Together they represent the religious world, which unites itself with the wicked world and its pleasures. It is the people who are typified by Paul in this way: “Lovers of pleasure rather than lovers of God, holding to a form of godliness, although they have denied its power” (2 Timothy 3:4b-5). They are people of whom the Philistines are an example.

Samson falls in love with someone who proposes this principle. Here the real danger becomes visible that love can arise for an enemy that we have to fight according to the Bible, which is as God commands. Something like this happens if we do not keep ourselves in the love of God (Jude 1:21a). What Samson does here goes beyond his connection with the harlot in Judges 16:1-3. That was a short-lived connection.

Samson has gone down the sloping path, becoming increasingly tangled in the snares of the enemy. In the book of Proverbs, Solomon warns his son over and over again against the strange woman and shows the consequences for everyone who gets involved with her. It is invariably a descent “to the chambers of death” (Proverbs 7:25-27; Proverbs 2:16-19; Proverbs 5:5).

Ruth 3:18

The Enemy Sees His Chance

The Philistines are determined to find out where Samson’s great strength lies. They want to find out the origin of the secret and are prepared to pay a high price for it. The devil is always willing to pay a high price to deprive a Nazirite of his dedication, and thus of his strength. He makes every effort to rid anyone who really wants to be a Nazirite, of his separation to God, the true strength of Christian life.

Delilah is only guided by money. With this she shows herself in heart and soul a Philistine, although she is not mentioned anywhere like that. In her character is nothing attractive. And yet Samson loves her. When it comes to physical strength, Samson has won every battle with the Philistines. But Samson has lost all confrontation with the Philistines when an appeal is made to his passion. The three Philistine women provide the proof (Judges 14:1-2; Judges 16:1; Judges 16:4). Every time he succumbs to the means of seduction. The devil is more to be feared by us when he presents himself as “an angel of light” (2 Corinthians 11:14), than when he rages as “a roaring lion” (1 Peter 5:8).