Tag: Philistines

When Strength Fails:

The Seduction, Humiliation, and Redemption of Samson

Brent Pollard

Samson’s story is both tragic and compelling. God predestined Samson to deliver Israel from the oppression of the Philistines, naming him a Nazarite before his conception. Despite his unimaginable strength, this judge succumbed to his desires, particularly his attraction to Philistine women. Samson was enticed, degraded, and finally felt a deep sense of reclaiming himself. The story of Samson’s descent and ultimate resilience is a powerful reminder that grace can lift us back up no matter how deep our struggles are.

Seduced by the Enemy (Judges 16.1-20)

Samson’s decline was not a sudden event but a gradual unraveling of his sense of purpose. Samson consistently broke his promises despite his dedication as a Nazirite, chosen for divine purpose. He became involved with three Philistine women: his wife from Timnah (Judges 14), a woman of ill repute from Gaza (Judges 16.1), and Delilah (Judges 16.4). It was with Delilah that he met his downfall. Despite her undeniable loyalty to the Philistines and her persistent efforts to unravel the mystery of his power, Samson eventually succumbed:

“So he told her all that was in his heart…” (Judges 16.17 NASB95)

In that moment of revealing his truth, Samson gave up his secret and the essence of his power. His assailants apprehended him, blinded him, and imprisoned him within that darkness. Samson learned that temptation rarely announces itself as destructive. Likewise, we gradually forfeit our strength and clarity when we flirt with sin. Samson lost his power because he gave his heart to the wrong person, a lesson that still resonates today and underscores the importance of discernment in our lives. However, the consequences of his misplaced trust would go far beyond losing his strength, plunging him into literal and spiritual darkness.

Humiliated by His Choices (Judges 16.21–25)

With his vision and power removed, Samson became a captive, grinding grain in a Philistine prison. However, his degradation reached new heights when the Philistines paraded him before the crowd at a festival, reveling in their mockery.

“Call for Samson, that he may amuse us.” (Judges 16.25 NASB95)

This summons wasn’t just to satisfy curiosity. The Hebrew term translated as “make sport” in the KJV conveys connotations of mockery, contempt, and possibly even sexual humiliation. This latter possibility is reflected in Potiphar’s wife’s use of this Hebrew word as she falsely accuses Joseph of attempted rape. She said Joseph was trying “to make sport of us” (Genesis 39.14 NASB). Given Samson’s infamous history with Philistine women, one can imagine their scornful laughter at his abasement, viewing it as appropriate retribution: the great warrior of Israel brought low, not by a clash of arms, but by the tender yet treacherous nature of love. In a tragic turn of events, Samson was reduced to a mere trophy, displayed to entertain a reveling crowd who joyfully worshipped their deity, Dagon.

Public transgressions frequently cause public shame. When reality reveals the consequences, what once thrilled us in solitude may become a source of scorn. Regardless of their disgrace, the Lord does not abandon repentant people. And it was only in the depths of his humiliation, chained between the pillars of the Philistine temple, that Samson realized this truth for himself.

Redeemed by Grace (Judges 16.26–30)

Blind, broken, and mocked—Samson finally cried out to God:

“O Lord God, please remember me and please strengthen me just this time…” (Judges 16.28 NASB95)

This prayer signified a watershed moment. In a moment of deep reflection, Samson summoned the courage to bow before the divine, shedding the burden of his former pride. In a moment of divine intervention, God answered Samson’s plea, and with a surge of newfound power, he toppled Dagon’s temple, taking more lives in his final act than he had throughout his entire life (Judges 16.30). This act of destruction was not a sign of Samson’s fall but a testament to his resilience. Despite his journey ending prematurely, it reached a pinnacle of resilience and spiritual strength. In Hebrews 11.32, Samson is among the revered figures honored for their unwavering faith.

Samson’s redemption journey powerfully reminds us that even broken people can still serve a purpose. He is not the God of flawless credentials but of contrite souls. When we return to Him, He can renew us even after stumbling.

Conclusion

Ultimately, Samson’s story is a cautionary tale about the dangers of succumbing to temptation and offers hope for redemption. His seduction and disgrace were undeniable, but his redemption was also evident. If you’ve felt you’ve stumbled through missteps, struggles, broken connections, or poor choices, know that your journey is far from over. There is a God who hears the cries of the weary and offers a hand of hope for redemption.

“My grace is sufficient for you, for power is perfected in weakness.” (2 Corinthians 12.9 NASB95)

The Cherethites

Brent Pollard

“The Bible is an ocean whose depths cannot be plumbed by the plummet of human reason,” said English theologian Matthew Henry. Every time I read through the Bible as part of my daily Bible reading, I appreciate this observation. It never ceases to amaze me how something new emerges each time I reread the same Scriptures.

I’ve been noticing a group of men associated with David and Solomon that reappears when Joash takes the throne from the usurper Athaliah in the Book of 2 Kings: the Cherethites. Other groups, such as the Pelethites and the Gittites, were sometimes associated with the Cherethites. I’ll save those for another time.

Who are the Cherethites? Who you ask determines the answer. According to popular belief, the Cherethites were originally Cretan mercenaries. According to the English antiquarian C.R. Conder, this is of Byzantine origin. The Septuagint contributes to this misunderstanding by rendering Cherethite “Kretes or Kretoi.” It is understandable how someone could assume that they were Cretans. Indeed, a late-third-century commentator proposed this explanation as the origin of the Philistines. (Conder)

In reality, we must associate the Cherethites with the Philistines as uncovenanted people living in Canaan whom God would destroy alongside the Israelites when He led the latter into captivity (cf. Ezekiel 25.16; Zephaniah 2.5). However, reading Zephaniah’s prophecy makes it difficult to imagine the Cherethites as being anything but Phoenicians since God calls them “seacoast inhabitants.” As I previously stated, the Canaanites who lived along the coast were part of the Phoenician maritime empire.

But would Israel’s united monarchy or Judah’s kings associate with non-servile Canaanites? When on the run from Saul, David indeed surrounded himself with a motley crew (1 Samuel 22.1-2). Though there is no reason to believe that these 400 were Canaanites, we cannot rule out the possibility that there were Canaanites among this group of disenfranchised people.

We associate David with his valiant men, but many of them were not of Jacob’s ancestry. For example, consider Uriah, whom David assassinated (2 Samuel 11). Uriah was of Hittite origin. Although the heart of the Hittite Empire was in what is now Turkey, the presence of Hittites in Canaan during Abraham’s sojourn suggests that the Hittites colonized the region (Genesis 23.7–18).

According to Jewish sources, Cherethites were “specialized soldiers” in the king’s employ. It is clear from Joash’s account that they were the king’s bodyguards (2 Kings 11; called here Carites). In Midrash Tehillim, one “Rabbi Yivo” is quoted as saying about the Cherethites, “The Cherethites were those who cut off heads, and the Pelethites were those who performed extraordinary things in the court.” (Narbonne) This belief stems from the possibility that the Hebrew word for Cherethite may have originated from a Hebrew word that means “to cut off.” (See Strong’s numbers H3774 and H3772.) However, this only implies their role rather than addressing their identity. 

In contrast to Conder, who thought that the Cherethites were a Semitic people (Conder), William Ewing felt that the Cherethites were a Philistine clan of possible Cretan, Phoenician, or Cillician origin. (Ewing) Given their association with the Philistines or Phoenicians, it is difficult to conclude that the Cherethites were Israelites. They must have been foreigners employed by the monarchy. Ewing states that it was the custom of ancient monarchs to have foreign mercenaries serve as their bodyguards. 

It may seem odd for a king to choose foreign mercenaries over his own subjects, but it has certain advantages. Since mercenaries have fewer political or personal allegiances, they may be more dependable and trustworthy in situations like guarding the king or enforcing the law. This impartiality was likely the case with Joash, a young king God chose during a time of great danger. Joash could rely on the loyalty of his foreign mercenaries despite the threat of death from the usurper (2 Kings 11.4ff). 

Scholars and theologians have debated the identity and origin of the Cherethites. Some believe they were Cretan mercenaries or Semitic people, while others suggest they were foreigners, possibly of Philistine, Phoenician, or Cillician origins. Regardless of their identity, they played a vital role in protecting the king during political instability and danger, as seen in Joash’s account. The Bible gives us a glimpse of its depth and complexity, encouraging us to explore its pages and gain new insights.

Works Cited

Conder, Claude. “Philistines in the International Standard Bible Encyclopedia.” International Standard Bible Encyclopedia Online, edited by James Orr, 1939, www.internationalstandardbible.com/P/philistines.html.

Narbonne, editor. “Midrash Tehillim 3:3.” Midrash Tehillim 3:3, www.sefaria.org/Midrash_Tehillim.3.3?ven=Sefaria_Community_Translation&lang=bi&with=all&lang2=en. Accessed 11 May 2023.Ewing, William. “Cherethites – Meaning and Verses in Bible Encyclopedia.” biblestudytools.com, edited by James Orr, 1915, www.biblestudytools.com/encyclopedias/isbe/cherethites.html.

The Phoenicians: An Enigmatic People and Their Relationship with Israel

Brent Pollard

Reading about the discoveries of Biblical archaeology and how they shed light on the Bible is a fascinating hobby of mine. I read a recent article about discovering five Tartessian busts in Spain, which could shed light on people who were once close allies of Israel. Scholars considered the Tartessians aniconic because they had left behind no icons or symbols of their religion. However, among these masks, archaeologists think they might see images of the goddess Astarte. So yes, they may have discovered representations of Baal’s consort.

The Phoenicians are still shrouded in mystery. Even though scholars will reject much of the Bible’s record about Israel, they will cling to the testimony about the Phoenicians because we know so little about them. The Phoenicians were considered Canaanites, but did they come from the area or, like the Philistines, move there from somewhere else in the Mediterranean? Indeed, if these were indigenous inhabitants of the Levant or Arabia, they adapted to the sea like a duck to water, forging a maritime empire.

The Phoenicians colonized a region of Spain in addition to their colonies in northern Africa (such as Carthage). One possible origin for the name of the country is the Phoenician word “i-span-ya,” which translates as “land of gold forging” or “earth where metals are forged.” This Spanish colony returns us to the Tartessians mentioned in the first paragraph. These individuals were the product of cultural mixing between Phoenician colonists and natives of the Iberian Peninsula.

According to 1 Kings 5.1, the king of the Phoenician city-state of Tyre admired King David. King Hiram demonstrated his fondness for David by building him a palace (2 Samuel 5.11). After David’s death, Solomon still had an ally in Tyre. The Phoenicians assisted Solomon in the construction of an Israelite navy and accompanied Solomon’s men on an expedition to Ophir to obtain gold (1 Kings 9.26–28).

The fleet returned from Ophir with more than just gold; they also brought back a “very great number of almug trees and precious stones” (1 Kings 10.11 NASB1995). The Bible says King Solomon used almug wood to fashion temple pillars and musical instruments. Whatever the identity of these trees, the author of 1 Kings 10.12 states that those “trees have not come in again, nor have they been seen to this day” (NASB1995). For his part, Solomon rewarded King Hiram’s fidelity by giving him twenty cities in Galilee (1 Kings 9.11).

Solomon got his hands on goods from faraway Spain because of the alliance between Israel and Phoenicia. You can read about Solomon receiving gold, silver, ivory, apes, and peacocks from King Hiram and the Tarshish fleet in 1 Kings 10.21–23. As a result, silver’s value plummeted because it was so abundant during Solomon’s reign. Scholars have long regarded Tarshish as Phoenicia’s most western settlement in Spain. (Would our Tartessians be inhabitants of Tarshish?) Because of Tarshish’s perceived isolation, Jonah believed he could elude God by boarding a ship headed there (Jonah 1.3).

It is interesting how Solomon used his alliance with the Phoenicians when building the Temple. 1 Kings 7 details all of the work that Solomon had one named Hiram do for the Temple. This Hiram was part Israelite, having a mother from the tribe of Naphtali, and part Phoenician, having a father from Tyre. So, though he is not King Hiram, he is a man named Hiram and a Phoenician. Could Hiram have been a common Phoenician name?

Following the breakup of Israel’s united kingdom, the ten northern tribes were renowned for their great wealth. The prophet Amos blasted them for being at ease in Zion, reclining on ivory beds, and writing songs about themselves (Amos 6.1–8). No doubt, this was a result of their continued ties with Phoenicia. Their relationship was so close that King Ahab married the daughter of the king of Sidon, another Phoenician city-state (1 Kings 16.31). Not long after our introduction to Jezebel, we find her slaughtering God’s prophets (1 Kings 18.4). 

By the time we reached the world of the New Testament, the Phoenicians had long since lost their influence. The Babylonians conquered parts of Tyre built on the mainland, leaving only the island city. The Greek conqueror Alexander the Great built a causeway to the island city using debris from the city’s destruction. After a lengthy siege, he was able to take the city in 332 BC.

When the Romans took control of the Mediterranean, they refused to share it with anyone else. As a result, the Romans and the Phoenicians, then known as Carthaginians, would fight three Punic Wars. Historians call them the Punic Wars because the Romans called the Carthaginians Puni. You’ve probably heard of Hannibal, a Carthaginian. Hannibal dared to attack the Roman Empire nearly 200 years before Christ, riding his elephants across the Alps to Rome. However, the Romans foiled his plans, and Carthage eventually fell to the Romans. By 19 BC, Rome had conquered all the remaining territories of the (Phoenician) Carthaginian empire (i.e., Spain).

In the pages of the New Testament, Phoenicia is the Roman provincial name for Syria. The place where people first called Christ’s followers “Christians” was Antioch, a town in Phoenicia (Acts 11.19). Next, Paul and Barnabas traveled back through Phoenicia to report to Jerusalem’s brethren concerning the work done among the Gentiles (Acts 15.3). Lastly, Paul’s fateful return from the third missionary journey would take him through Phoenicia (Acts 21.2).

In conclusion, the Phoenicians were pivotal figures in ancient Near Eastern history, and their impact was felt far beyond the boundaries of the Mediterranean. They were important allies of Israel and built a massive empire thanks to their knowledge of the sea. Recent archaeological discoveries, such as the Tartessian busts, shed light on their religious practices, but many aspects of their culture remain a mystery. Although the Babylonians, Greeks, and Romans ultimately defeated the Phoenicians, their impact on world history is undeniable, and their legacy lives on.

The Mercy Seat Killings

Tuesday’s Column: Dale Mail

Dale Pollard

The ark of the covenant is a well-known object even among the non-religious, thanks to Hollywood. The depiction on the big screen has been exaggerated and romanticized for entertainment purposes, and that’s a shame. The ark of God is interesting enough without the unnecessary special effects. While many in the church are familiar with Uzzah’s fatal and infamous mistake (2 Samuel 6.7), there are several other accounts involving the ark that aren’t as commonly reviewed. 

The Ark Is Stolen 

It all began when the Philistines had taken the ark after the Israelites go into battle without consulting the Lord. These are the humbling events that showcase God’s power and holiness following the theft of the ark. 

  • God strikes the citizens of Ashdod with tumors (1 Sam. 5.6) 
  • God strikes the citizens of Gath with tumors (1 Sam. 5.8) 
  • Destruction and death fall on the city of Ekron as the ark passed through (1 Sam. 5.11-12) 
  • After the ark reaches Beth Shemesh the men of the town take a peak inside the ark and *50,070 (see explanation at end of this article) are struck dead (1 Sam. 6.19) 

All of the death and disease show us the seriousness and obedience required of God’s people. It’s not just about a mysterious wooden box covered in gold— it was an object meant to train the Israelites to think properly about their Lord. Many applications can be made for us today as well. 

The Hebrews writer explains that things are different now (Heb. 4.14-16). God’s response to all those who are disobedient to Him aren’t always immediately avenged but we shouldn’t assume that God feels differently— vengeance still belongs to Him (Heb. 10.30). 

God also tells us that He is unchanging in His nature (Heb. 13.8). 

It’s thanks to Jesus that we are able to approach God with confidence. It’s Jesus we ought to thank for the grace and forgiveness we receive because of His sacrifice (Heb. 4.16). 

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Note: *50,070

“and he struck some of the men of Beth-shemesh, because they looked upon the ark of the LORD. He struck seventy men of them, and the people mourned because the LORD had struck the people with a great blow” (1 Sam. 6.19). 

The ESV as well as several other translations use the number “seventy” rather than “fifty thousand and seventy.” While there are a few explanations for this, here are the abbreviated leading takes. 

  1. Some believe the scribes were unsure of the number and so copied the text with slight variation. 
  2. Similarly, some believe that “three score and ten” or “fifty thousand and seventy” was originally found in the margins of the scrolls by early scribes. Later, scribes placed the commentary into the text. 
  3. Some believe the number should be translated “seventy” because Josephus seemed to hold this view (Antiquities of the Jews, Book VI). 

“…although it cannot be proven beyond all reasonable doubt that the 50,070 figure is erroneous, there is the very real possibility that either (1) the Hebrew has been misunderstood, or (2) a copyist made an error in the transmission process.” 

– Eric Lyons, M. Min 

“Nowhere else is a figure like 50,070 written in this fashion according to the grammar of biblical Hebrew. Normally the wording would have been either…“seventy man and fifty thousand man” or else in the descending order—which was far more usual…“fifty thousand man and seventy man” (Archer, 1982, p. 169, Apologetics Press, Art. ‘Death at Beth Shemesh). 

While this may seem trivial to some and worrisome to others, one can take comfort knowing that we have everything we need for life and godliness (1 Pt. 1.3). That’s the view held by the other authors on this blog as well as each member of the Lord’s church sited/quoted here. 

Tearing Lions And Toeing Lines

Tuesday’s Column: Dale Mail

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Dale Pollard

He wore a name we know well but accomplished the will of a Name we know better. Samson the judge was the man who dropped a thousand Philistines with a jawbone while dropping the jaws of those who would read these accounts years later.
In Judges 13 through 16 we find the awesome, yet tragic life of the strongest man who ever walked the earth. From the moment of his miraculous conception to those dramatic moments between the pillars, he captivates our imagination. Some tend to idolize his prowess as a warrior and rebel, but the real lessons we can learn from Samson can be appreciated by everyone. What if a mortal human could act in place of God? While impossible, let’s just humor this thought. In a way we get a glimpse of how miserable life would be if we didn’t serve a righteous Lord. When Samson lost his temper, became annoyed, bored, or defiant he would always choose to act in his own self interest. He was empowered by a God he didn’t serve and that is seen time and again in these three chapters. His final act of killing over three thousand Philistines who mocked him in their pagan temple were slain out of revenge (Judges 16:28) and hatred. His eyes had been gauged out and he is led by a servant through a crowd of people who were not even supposed to be living in the same land as the Israelites (Numbers 31:17). In other words, the Philistines were a hole dug by God’s children in the first place. Samson was a tool in God’s hand to relieve His people from the oppression of these ruthless “fish people.”

I’m sure you know many of the accounts from the life of Samson so here are a few things that God intended for us to learn from him.

1. God is infinitely more powerful than His creation (including Samson) and is infinitely more loving and patient than His creation. If Samson had the power of God, his own humanity would provoke him to destroy anyone who irritated or upset him. How many times has God forgiven us and then placed those sins out of His sight? Too many times to count, I’d imagine.
2. God can use the self-seeking people in the world to accomplish His own will. He never lost control of Samson and God hasn’t lost control in the world today.
3. Nothing could make us serve God, even if He paid us a supernatural visit (see Jesus). Samson’s abilities were given to him by the Lord, and yet that wasn’t enough to convince him to dedicate his life to Him. Consider Solomon that was given wisdom in a miraculous way— yet still fell. In the end it comes down to the individual heart, the desire, and the determination to commit ourselves to His service.
4. God’s desire to protect His people is great and His methods are creative. The Israelites could have never dreamed that their savior would be a man like Samson. They were plagued by a race of wicked warriors, but God used one man to turn the tables. When we look at our country today we may think there’s no way that things could be different but let’s not forget how powerful and how creative God is. It doesn’t matter whether or not WE can see a path forward when God has proven that He is more than capable and willing to see us through.

You could ponder over the life of Samson and come up with more great lessons to build your faith. Why not read through Judges 13-16 to remind yourself of God’s control in this world? As a bonus, you’d be treating yourself to one of the most fascinating sections in the Old Testament.

 

Ebenezer!

Neal Pollard

No, not Scrooge (though my favorite version starred George C. Scott)!  That Ebenezer is the one even most Christians are more familiar with. The Ebenezer I’m referring to is from the Bible. You’ll read about it between 1 Samuel 4-7. The first two references are to an existing village (4:1; 5:1). But, it’s the last reference that Robert Robinson makes use of in his well-known, 1758 hymn, O Thou Fount Of Every Blessing.

In the thread of Jewish history, Eli is rejected as High Priest for the corruption perpetrated in his house against the people in their priestly functions. Samuel is chosen to be his replacement. Due to the terrible leadership of Eli’s sons and their influence over the people (2:24), God allows the Philistines to rout them in battle (4:2). The Israelites try to form their own solution by bringing the Ark of the Covenant from Shiloh to Ebenezer as an icon of power (4:3-4) and perhaps to intimidate the Philistines (4:6-9). This backfires, the Philistines steal the ark (4:11), and keep it in the house of their god, Dagon, for seven months (5:2; 6:1). This brings what might have been Bubonic Plague on the Philistines until they, desperately, return the ark to Israel (6:12). Except for the over 50,000 people of Beth Shemesh who look into the ark when it was returned to them and were destroyed (6:19), things were much improved for Israel.

By now, Eli’s successor has been named. Eleazer cares for the ark, safeguarding it for 20 years at Kirjath Jearim. Samuel leads a Restoration Movement to free Israel from Philistine oppression. The people repent when they gather at Mizpah. The Philistines hears of Israel’s prayer meeting and prepare to fight them.  Samuel urges prayer and sacrifice (7:8-9). It was then God made His appearance and confused the Philistines so much that Israel utterly defeats them. There, between Mizpah and Shen, Samuel takes a stone and laid it on the ground, calling the place Ebenezer. This means, “Thus far the Lord has helped us” (7:12). Israel regains cities lost to Philistia and were relieved from their oppression. The place where Israel had been defeated twice became the place where God helped His people win with finality!

Why would Robinson use such a relatively obscure Old Testament moment to talk about God’s guidance and assistance? First, Israel had to come as far as they could from wickedness to salvation. But, it was not by their goodness or power that they were delivered. Far from it! God “thundered with a loud thunder upon the Philistines.” The Lord “confused them.” So, Samuel sets up a memorial in an attempt to remind Israel of their dependence on Him.

Because of human nature, we still need that reminder today. The Lord’s Supper is a memorial of dependence, a continual reminder of our need for a substitute sacrifice to save us from hell. Prayer is an inherent reminder that we’re preserved only by the Lord’s help. Even our bodies remind us we are finite. When we look at the incredible world of nature, our souls sing out, “How Great Thou Art!” The next time you sing that Robinson hymn, remember that “it is of the Lord’s mercies that we are not consumed, because His compassions fail not” (Lam. 3:22).

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