Friday, September 15
Judges 15: To put the era of Samson into perspective, it is useful to consider him along with two other biblical characters, Samuel and Obed. According to Judges 13:1, Israel was in bondage to the Philistines for forty years, a bondage that ended at the Battle of Mizpah in 1 Samuel 7. In that chapter we learn that the Battle of Mizpah was twenty years after the Battle of Aphek, when the Philistines captured the Ark of the Covenant and briefly held it. It was right after the Battle of Aphek, we recall, that Eli died. These facts give us a basic chronology with which to work.
If Samson was born at the beginning of the Philistine enslavement, and if we put his marriage at about age twenty, then the marriage of Samson took place about the time of the Battle of Aphek and the death of Eli.
It was while Samuel was growing up, then, that Samson judged the tribe of Dan, and it was Samson’s weakening of the Philistines that prepared for Saul’s victory over them at the Battle of Mizpah in 1 Samuel 7.
Someone else born during the lifetime of Samson was Obed, the grandfather of David. Obed himself, we recall, was something of a “miracle baby,” in the sense that God used a special providence to arrange for his birth.
During the period of Samson, then, the Lord was already mightily at work to provide for Israel’s future. He did this by sending the world three special babies in rapid succession: Samson, Obed, and Samuel.
Even as Israel was on the point of death and annihilation, the Lord of history was providing three little babies to oversee its renewal and rebirth. Resurrection would come out of death and judgment. Blind Samson to blind Eli, but God sees the future.
With respect to Samson’s own decline, the present chapter encourages us to trace it through a succession of animals: from lions, to foxes, to asses.
Saturday, September 15
Judges 16: Two facts, recorded in the first three verses of this chapter, prepare for the rest of the drama, in which Samson will be forced to fight to the death.
The first concerns Samson’s strength. Samson is unwilling to press the advantage he has by reason of his superior strength. He toys with the men of Gaza, but ultimately he simply leaves them alone. He will learn that the Philistines are not an enemy to be tolerated.
The second concerns Samson’s weakness, which is his addiction to the company of women. This weakness will lead finally to his downfall.
In all the previous judges we read that So-and-so judged Israel for X number of years, and then, after his death, Israel went a-whoring after false gods. In Samson’s case, however, we are told that he judged Israel for twenty years and then he went a-whoring. That is to say, Samson has become the symbol of Israel itself.
The men of Gaza presumed that they had Samson trapped. The city gates were locked, and they could deal with him in the morning. Samson not only opened the gates, he carried them a great distance, uphill all the way, leaving Gaza open to attack.
The time of Samson’s deliverance and exploit comes at midnight, a time that may remind us of Pharaoh, Moses, Egypt, and the Exodus. There is also a parallel with the opening of the Book of Joshua, where there was also an incident involving the city gates and the residence of a whore.
Samson has become careless in his declining years. He has begun to play with danger. He no long flees evil, as God would have us do. He teases his own soul, as it were, even as he teases Delilah and the Philistines. Every time he plays around, however, there is a lurking danger. His attackers are just out of sight, concealed in the inner room. He should remember the Lord’s warning to Cain with respect to temptation, “Sin lieth at the door.” Like Cain, Samson is within the reach of danger, but he continues to act unwisely, trusting too much in himself, as though his own memory no longer contains the record of his past failures. Samson acts blindly, even before the loss of his eyes.
In his whole relationship to Delilah, Samson was playing with death. The one thing Samson never did in his life was to flee. There is a proper time to flee, however. In the hour of temptation, flight is the proper path. Samson was blind, not recognizing the presence of temptation. He treated the whole thing as a game.
In fact, however, Samson was a dead man from the hour he entered the prostitute’s house. He was already walking in blindness. Delilah “annoyed him to death,” says the Sacred Text, in a rich ironical expression. Proverbs 2 says of the adulterous woman that “her house sinks down to death, and her tracks lead to the dead.”
The free man has foolishly handed himself over to bondage. Samson will spend the rest of his miserable existence grinding the grain of a false and foreign god.
The return of Samson’s hair signifies the growth of repentance in his mind. Having lost his eyes, Samson must find a new light in his heart. This discovery will lead him to death unto self.
The Philistines never knew when to quit (verses 21-31). We must not fail to observe here the parallel between the capture of Samson and the capture of the Ark in 1 Samuel 5. In both cases, the stories describe a battle between Israel’s God and the Philistine god, Dagan. In each case Dagan is humiliated by capturing more than he can handle. In both cases his apparent victory is the condition and cause of his defeat. Dagan captures more than he can hold.
Both of these instances are types and foreshadowings of the Christian salvation, in which Death takes captive the Victim on the cross but cannot hold Him. The apparent victory of Death is the cause and condition of the overthrow of Death. Dagan and Death are the same thing.
Samson is also a type of Christ, of course. Both are sold for silver, both are betrayed with a kiss, both die with a prayer on their lips, both are mocked in their blindness: “And having blindfolded Him, they struck Him on the face and asked Him, saying, ‘Prophesy! Who is the one who struck You?’ And many other things they blasphemously spoke against Him” (Luke 22:64).
Sunday, September 17
Colossians 2:1-10: Christ’s headship over Creation is radical and total. The human race has no other mediation with God. This is Paul’s answer to those who teach of the veneration of the angels as cosmic intermediaries.
This is the argument that Paul makes, after he brings the strictly doctrinal opening of this epistle to an end with verse 3. In this verse he speaks of Christ, “in whom are hidden all the treasures of wisdom and knowledge” (cf. also 1:27; 1 Corinthians1:24,30), an expression perhaps derived from Isaiah 45:3 (“I will give you the treasures of darkness and the hoards in secret places, that you may know that it is I, the Lord, the God of Israel, who call you by your name”) and Proverbs 2:3-5 (“if you call out for insight and raise your voice for understanding, if you seek it like silver and search for it as for hidden treasures, then you will understand the fear of the Lord and find the knowledge of God”).
Judges 17: The final five chapters of Judges form a sort of appendix, to show how bad things had become just prior to the rise of the monarchy. It was a period of great decline, and these stories serve to explain why Israel at last decided to want a king to rule over them. Israel’s lack of a king is mentioned five times in these five chapters.
Indeed, we perceive a decline even in the quality of the judges themselves. The list had started with the heights represented by Ehud, Deborah, and Gideon, declining gradually to the depths of Jephthah and Samson.
The present chapter begins an account of the failure of the Levites, on whose ministry the spiritual life of Israel depended so much. These were the spiritual guardians of the people. The apostate Levite introduced in this chapter was, in fact, a descendent of Moses!
We also see in this chapter the moral failure of a mother. When we began with the book with Deborah, “a mother in Israel,” we hardly expected things to end so badly.
If we compare this story with the Bible’s earlier idolatry of the Golden Calf, we see a decline from gold to silver. Even the idolatry is cheaper. Everything is declining!
The Levite described here is very typical of a certain kind of clergyman, who fails in his duties as a pastor because he finds it more profitable to become the domestic chaplain of a wealthy family. It happens all the time. We may contrast this Levite with the zealous Phineas.
Monday, September 18
Judges 18: The Danites migrated north to get away from the Philistines (verses 1-6). These men, we must understand, were quitters, unwilling to fight for their proper inheritance. They sought and accepted the counsel of a man that was not qualified to give counsel. They already knew what they were supposed to do, but they wanted a “second opinion.” The Lord had said, “Go, conquer the land that I will give you,” but they wanted an easy out, after finding that the task was more difficult than they supposed. Consequently they sought out a teacher who would tell them what they wanted to hear.
This should not surprise us, because we already know that this Levite’s own ministry has already been based on compromise and half-measures. He was not, after all, even authorized for the ministry he has undertaken. He is a false teacher, who pretends to speak for God.
The Bible is full of criticism against false teachers and false prophets. They are chiefly to be recognizes by certain traits:
First, they like to please people. They have no authority beyond their ability to please people. Their authority is based entirely on their popularity.
Second, because they want to please people, they tend to say what people expect and want them to say.
Third, if challenged they appeal to their success.
The situation was described by the Apostle Paul: “Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables” (2 Timothy 4:2-4).
The Danites, who had insufficient courage to fight the Philistines, are quite prepared to invade a small defenseless people, who lived in an unwalled city (verses 7-21).
The Danites, that is to say, in addition to their other shortcomings, believed in cheap grace. They wanted the blessings of the covenant without the cost of the covenant.
Just as the Danites robbed somebody else’s land, they absconded with somebody else’s gods. Indeed, they wanted only such gods as they could control. Those were gods worthy of their cowardice.
They also discovered a clergyman who was worthy of them, a quisling that would do their bidding and tell them what they wanted to hear. This nameless man was a nobody, a clerical non-entity, a hierarchical cipher. Because the price was right, he went along with them.
Man-made gods, however, tend not to be very loyal to their makers. They are disposed to take on a life of their own. They declare their independence, as it were. Micah learned this the hard way.
The city of Dan became a center of idol-worship. Jeroboam I would eventually erect there one of his two golden calves.
Tuesday, September 19
Colossians 3:1-17: The Christian’s new state, his being already raised with Christ, is the basis for his striving to be likewise ascended with Christ, seeking and savoring the things above (verses 1,2). These two verbs, seeking (zeteite) and savoring (phroneite), indicate the two temporal aspects of our possession of God, the “not yet” (seeking) and the “already” (savoring). As long as we are on this earth, the life in Christ involves both.
And just where, while all this is going on, is Christ to be found? “Sitting at the right hand of God,” says Paul. The Christian sense of the presence of Christ does not bring Christ to the earth again, as it were. Rather, it raises the believer up to the throne room of God (Hebrews 12:22-24; Acts 7:55-56; Revelation 5:6). The real life of the believer remains, therefore, “hidden” (verse 3).
Judges 19: We come now to a horror story, a nightmare. There is a growing sense of darkness, beginning with physical darkness and going to moral darkness. The unfortunate woman is thrown out into the dark, where she is gang raped all night long. After enduring unspeakable brutality, she dies at daybreak.
There is a great irony, of course, in the fact that the Levite did not want to spend the night among pagans. He wanted to sleep secure, surrounded by his fellow Israelites. He lengthened his journey for this very purpose.
We must bear in mind that this is not a story about pagans. All the characters in this account are children of the covenant.
Gibeah, however, has become as bad as Sodom. Indeed, there are striking parallels between this story and that in Genesis 19.
There is also the cruelty of the Levite himself, who abandons his wife (for “concubine” in context means only a wife of inferior rank) to the cruelty of the mob. He has clearly not forgiven his wife for her infidelity. He is morally worse than she. This compromised individual is no man of God.
It is instructive that Hosea is the only prophet ever to mention this distressing incident at Gibeah, and he does so three times (5:8; 9:9; 10:9). Obviously Hosea, who also was married to an unfaithful wife, thought a great deal about this story and its potential lessons. Indeed, Hosea’s own treatment of his wife is a fruitful matter of contrast with the behavior of the Levite in this chapter.
Wednesday, September 20
Colossians 3:18—4:1: The home is the first place to be transformed “in the Lord” (verse 18). Indeed, the “Lord” (Kyrios) is explicitly spoken of six times in this section on the Christian home (3:18,20,23, 24 twice; 4:1), indicating that the Lordship of Jesus is to dominate all of the relationships in the home. Surely, if Jesus is not the Lord of a believer’s home, it is not likely that He will be the Lord of any other part of his life.
In this respect, we may note that in this section on the Christian home, everything is regarded under the aspect of duty, not of rights. Rights have to do with the political order. The home, however, is the true pre-political institution.
The first relationship in the home is that between husband and wife. Paul views the wife’s self-subjugation to the husband as a matter of decency, order, and propriety—“as is fitting” (aneken—3:18). Her relationship to her husband, on the other hand, is to be rendered easy by the latter’s love and gentleness toward her (verse 19). The verb Paul uses for “love” in this instance is agapan, the highest and most spiritual kind of love (cf. Ephesians 6:21-33).
From the home all bitterness is to be excluded, and the husband/father is to provide the example in this (3:19,21).
In this section on the home, the relationship receiving the most attention is that between master and servant, a fact suggesting that among all domestic relationships, this may present the most problems (3:22—4:1). Indeed, within the home this is the only relationship that is not “natural,” not biological. It is purely economic and most related to the political order. To this extent, it is also somewhat artificial, unlike other domestic relationships, which are pre-political and rooted in nature itself. Paul’s own reflections here tend to mitigate the inequality inherent in this relationship (3:25; 4:1).
Thursday, September 21
Colossians 4:2-18: From within the Christian home, the believer relates to “those outside” (tous exso—4:5). These relationships chiefly require the Christian governance of the tongue (4:6).
Paul’s comments on prayer (4:2-3) should be compared with Ephesians 6:18-20 (cf. Romans 12:12).
As usual at the end of his epistles (and many of the letters that we ourselves send even today), Paul finishes with a series of greetings.
We now learn that this epistle is borne to Colossae by Tychicus, an Asian Christian who had accompanied Paul to Jerusalem to carry thither the offering taken up for the relief of the poor in that city (Acts 20:4). Tychicus has apparently been in Paul’s entourage ever since and is now dispatched back to Asia to bear this epistle (verses 7-8), a second to the congregation at Laodicaea (Ephesians 6:21), and evidently a third to Philemon, a Colossian Christian.
This last epistle concerns the runaway Colossian slave, Onesimus, who will accompany Tychicus back to Asia (verse 9). These two will bring to Colossae the latest news concerning Paul.
Other companions, who will remain at Caesarea with Paul, also send greetings to the congregation at Colossae. These include Aristarchus (verse 10), a Macedonian Christian from Thessaloniki (Acts 19:29), who had also accompanied Paul in his final trip to Jerusalem (Acts 20:4), was with him still at Caesarea (Philemon 24), and would soon travel with him to Rome (Acts 27:2).
Mark sends greetings as well. Since he had been directly involved in a sharp altercation between Paul and Barnabas some twelve years earlier (Acts 13:13; 15:36-40), Paul mentions Mark especially, making sure that the Colossians are aware that there was no longer bad blood between them (verse 10).
Greetings are also sent from Epaphras, himself an Asian (verse 12), to whose zeal for his countrymen Paul here bears witness (verse 13). One is disposed to think that it was Epaphras who brought to Paul’s attention the concerns that prompted the writing of this epistle.
Greetings are likewise sent from Luke (verse 14), who has been with Paul since the two joined company at Philippi for the final trip to Jerusalem (Acts 20:6) He will be with Paul till the end (Acts 27:2; 2 Timothy 4:11), though Demas, also mentioned here (cf. Philemon 24), will not (2 Timothy 4:10).
It is worth remarking that this presence of Mark and Luke at Caesarea at the same time seems to be the only recorded instance of two Gospel writers being together in one place simultaneously. It is not difficult to imagine what they may have talked about!
The Archippus in verse 17 is known to us from Philemon 2. The cryptic message in this verse was doubtless clearer to the Colossians than it is to us.
The Colossians are to exchange epistles with the congregation at Laodicea, which is also receiving an epistle in this mailing (verse 16). This latter work is most likely to be identified with the epistle handed down to us as Paul’s Epistle to the Ephesians.
Friday, September 22
1 Chronicles 1: This section begins the long period from the beginning of the world to the reign of David, which latter began about 1000 BC) is reduced to hardly more than an outline, in some places simply a list of names (chapters 1–9). There will be many such lists throughout Chronicles.
By leaving out the details of human history prior to David’s monarchy, the Chronicler conveys the impression that everything that happened prior to David was a preparation for the covenant God made with Israel’s first true king.
Indeed, for the Chronicler the real covenant of the Lord is that which He made with David. All the earlier covenants (with Noah, with Abraham, and even with Moses) appear diminished by comparison. This is a perspective unique to the Chronicler. David is his interpretive lens.
The genealogies of this first chapter are concentrated on the descendants
of Abraham, who dominate the Arabian Peninsula and the western part of the Fertile Crescent (vv. 27–54). We detect that the author is narrowing his focus, concentrating his energies toward the goal of the narrative, which is David.
For all that concentration, nonetheless, the Chronicler does place the history of Israel within more ample human history. Thus, he commences with Adam, the single father of the human race, and his extensive genealogies of early man give what one historian calls “evidence of an ecumenical concern.” Israel’s history is regarded as the high point of human history. Later, the New Testament will, in a similar way, extend this perspective by tracing the genealogy of Jesus all the way back to Adam (Luke 3:23–38).
The lists here in chapter 1, then, serving the theological interests of the Chronicler, were not intended to be complete, and we should avoid attempts to reconcile these lists with other genealogical material, as though their incompleteness were somehow an historical defect. As St. Augustine noted repeatedly in The City of God, none of the genealogies in the Bible was meant to be exhaustive. Each biblical genealogy, Augustine saw, served a specific literary, historical, and theological purpose.
A good reading of the Holy Scriptures should concentrate on discovering
those purposes. In the present narrative, for example, Cain and all his descendants are omitted. Why? In fact, the Chronicler refuses even to mention the existence of Cain’s posterity for the same reason that he will later ignore
the schismatic kings of the North—namely, why should he bother to recall what the Lord has chosen to forget? Hence, the Chronicler writes here only of those ancients who were important to the ancestry and family history of the chosen people. This interest determines his choice of material.