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Judges 15

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1 But it came to pass after a while, in the time of wheat harvest, that Samson visited his wife with a kid; and he said, I will go in to my wife into the chamber. But her father would not suffer him to go in.

2 And her father said, I verily thought that thou hadst utterly hated her; therefore I gave her to thy companion: is not her younger sister fairer than she? take her, I pray thee, instead of her.

3 And Samson said unto them, This time shall I be blameless in regard of the Philistines, when I do them a mischief.

4 And Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between every two tails.

5 And when he had set the brands on fire, he let them go into the standing grain of the Philistines, and burnt up both the shocks and the standing grain, and also the oliveyards.

6 Then the Philistines said, Who hath done this? And they said, Samson, the son-in-law of the Timnite, because he hath taken his wife, and given her to his companion. And the Philistines came up, and burnt her and her father with fire.

7 And Samson said unto them, If ye do after this manner, surely I will be avenged of you, and after that I will cease.

8 And he smote them hip and thigh with a great slaughter: and he went down and dwelt in the cleft of the rock of Etam.

9 Then the Philistines went up, and encamped in Judah, and spread themselves in Lehi.

10 And the men of Judah said, Why are ye come up against us? And they said, To bind Samson are we come up, to do to him as he hath done to us.

11 Then three thousand men of Judah went down to the cleft of the rock of Etam, and said to Samson, Knowest thou not that the Philistines are rulers over us? what then is this that thou hast done unto us? And he said unto them, As they did unto me, so have I done unto them.

12 And they said unto him, We are come down to bind thee, that we may deliver thee into the hand of the Philistines. And Samson said unto them, Swear unto me, that ye will not fall upon me yourselves.

13 And they spake unto him, saying, No; but we will bind thee fast, and deliver thee into their hand: but surely we will not kill thee. And they bound him with two new ropes, and brought him up from the rock.

14 When he came unto Lehi, the Philistines shouted as they met him: and the Spirit of Jehovah came mightily upon him, and the ropes that were upon his arms became as flax that was burnt with fire, and his bands dropped from off his hands.

15 And he found a fresh jawbone of an ass, and put forth his hand, and took it, and smote a thousand men therewith.

16 And Samson said, With the jawbone of an ass, heaps upon heaps, With the jawbone of an ass have I smitten a thousand men.

17 And it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand; and that place was called Ramath-lehi.

18 And he was sore athirst, and called on Jehovah, and said, Thou hast given this great deliverance by the hand of thy servant; and now shall I die for thirst, and fall into the hand of the uncircumcised.

19 But God clave the hollow place that is in Lehi, and there came water thereout; and when he had drunk, his spirit came again, and he revived: wherefore the name thereof was called En-hakkore, which is in Lehi, unto this day.

20 And he judged Israel in the days of the Philistines twenty years.

   

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Exploring the Meaning of Judges 15

Napsal(a) New Christian Bible Study Staff, Julian Duckworth

Judges 15: Samson defeats the Philistines.

At the beginning of this chapter, we learn that the one who gave Samson’s wife to another man was his father-in-law, who thought that Samson truly hated her. He then offered Samson her younger sister instead, saying, “Is she not better? Take her.”

Samson, enraged, took three-hundred foxes and tied them tail-to-tail in pairs, with a lit torch between them. He then released them in the Philistines’ standing grain, vineyards and olive groves to burn up their crops, as revenge for the loss of his wife. In retaliation, the Philistines went and burned her and her father. In a final act of vengeance, Samson killed very many of the Philistines, then went to dwell in the cleft of the rock of Etam.

The Philistines went to Judah, stating their intent to arrest Samson, and the men of Judah passed on the message to him. Samson made the Judeans promise not to kill him themselves, but only to bind him with two new ropes before giving him to the Philistines as a prisoner.

When the Philistines came, Samson broke apart the ropes, and killed a thousand of them with the jawbone of a donkey. Then he threw the jawbone away, and complained to the Lord that he was thirsty. The Lord answered his cry for help by splitting the ground where the jawbone fell, so that Samson could drink the water that flowed from it.

The final verse of this chapter tells us that Samson judged Israel twenty years.

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Samson’s marriage to a Philistine woman speaks to the appealing, or even enticing, nature of ‘faith alone’ spirituality, represented by the Philistines. We must stay on our guard, to ensure that we are not caught up in thinking that faith alone will save us. The father offers Samson his wife’s younger sister, saying she is even better, but Samson had already learned to be wary by that point.

The foxes, tied together with their tails lit on fire, vividly describes the twisted and destructive nature of faith alone, and the way it consumes our potential to lead a fruitful life. The Word often depicts the state of a nation or religion through a story illustrating its true nature (True Christian Religion 130)

The cycle of revenge between Samson and the Philistines represents our personal struggles during temptation and our wish to regenerate. Our whole effort during regeneration is to resist sins that might lure us in, and to maintain our intention to live the Word (see Swedenborg’s work, Divine Providence 83[6]). The men of Judah who bind Samson represent our love for the Lord and for everything of the Lord, although this seems contradictory on a surface level. In this case, being ‘bound up’ means to be bound in our commitment to the Lord, so that we are restrained from doing evil (see Swedenborg’s work, Heaven and Hell 577[4]).

Samson stands for the power of the Word acting in our lives to assert what is true, to protect what must be upheld, and to defend against evils. He uses the jawbone of a donkey because a jawbone allows us to eat food (spiritually, nourishment from the Word), and also to proclaim the Lord’s truths. This gives us the power to expose and reject the belief that spirituality consists of faith alone (see Swedenborg’s work, Arcana Caelestia 9049[6]).

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True Christian Religion # 130

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130. The following passages establish that prophets represented the state of their church as regards doctrine from the Word, and living in accordance with that doctrine. The prophet Isaiah was commanded to strip the sackcloth from his loins and his shoe from his foot, and to go naked and barefoot for three years as a sign and a token (Isaiah 20:2-3). The prophet Ezekiel was commanded to represent the state of the church by packing his bags for an exile, and to move to another place in the sight of the Children of Israel; he was to bring out his baggage during the day, and go out in the evening through a hole in the house-wall; he was to cover his face so as not to see the ground, and thus he would be a token for the house of Israel, and he was to say, 'Behold, I am your token; as I have done, so shall it be with you' (Ezekiel 12:3-7, 11). The prophet Hosea was commanded to represent the state of the church by taking a prostitute as a wife; he did so, and she bore him three children, one of whom he called Jezreel, the second No-pity, and the third Not-my-people. Again he was commanded to go and love a woman who was loved by another man, an adulteress; and he bought her (Hosea 1:2-9; 3:2-3). Another prophet was commanded to put ashes on his eyes, and to allow himself to be struck and beaten (1 Kings 20:35, 38).

The prophet Ezekiel was commanded, in order to represent the state of the church, to take a brick and to draw a picture of Jerusalem on it; to lay siege to it, and make a rampart and a mound to attack it; to place an iron griddle between himself and the city; and to lie on his left side and on his right side. Also to take wheat, barley, lentils, millet and spelt, and to make bread from them; also to make a cake of barley mixed with human dung; and because he begged off this, he was allowed to make it with cow-dung. It was said to him:

Lie on your left side, and put the iniquity of the house of Israel upon it; for the number of days that you lie on that side, you shall carry their iniquity. For I will make you carry the iniquity of the house of Israel for a number of days equal to the years of their iniquity, namely, three hundred and ninety days. When you have completed this period, you are to lie a second time on your right side, to carry the iniquity of the house of Judah, Ezekiel 4:1-15.

[2] It is clear from what follows this passage that the prophet by these actions carried the iniquities of the house of Israel and the house of Judah, and did not remove and so expiate them, but merely represented and demonstrated them:

Thus said Jehovah, the Children of Israel shall eat their bread unclean. Behold, I break the staff of bread, so that they may lack bread and water, and they shall be desolate, a man and his brother, and they shall waste away because of their iniquity, Ezekiel 4:13, 16-17.

The meaning is similar where it is said of the Lord:

He bore our sicknesses, He carried our pains. Jehovah made the iniquities of us all to fall upon Him. By His knowledge He made many righteous, in that He carried their iniquities Isaiah 53:4, 6, 11.

The whole of this chapter deals with the Lord's passion.

[3] The details of the Lord's passion show clearly that as the Prophet He represented the state of the Jewish church with regard to the Word. For example, His betrayal by Judas; His arrest and conviction by the chief priests and the elders; His being beaten; His head being struck with a reed; His crowning with a crown of thorns; the dividing of His garments, and the casting of lots for His tunic; His crucifixion; His being given vinegar to drink; His side being pierced; His burial and resurrection on the third day.

His betrayal by Judas meant that He was betrayed by the Jewish nation, which possessed the Word, since Judas represented that nation. His arrest and conviction by the chief priests and elders meant that the whole of that church so behaved. His being beaten, being spat upon in the face, being flogged and having His head struck with a reed meant their similar treatment of the Word as regards the Divine truths it contains. The crowning with thorn meant that they falsified and adulterated these truths. The dividing of His garments and throwing lots for His tunic meant that they threw to the winds all the truths of the Word, but not its spiritual sense, which is what the tunic meant. The crucifixion meant that they destroyed and profaned the whole Word. Their giving Him vinegar to drink meant that they offered only falsified truths, which is why He did not drink it. The piercing of His side meant that they utterly extinguished all the truth and all the good of the Word. His burial meant the rejection of all He had left from His mother. His resurrection on the third day meant His glorification, or the union of His Human with the Father's Divine. From this it is now plain that 'carrying iniquities' does not mean removing them, but representing the profaning of truths in the Word.

  
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Thanks to the Swedenborg Society for the permission to use this translation.