12 v.4 This strife between tribes in Israel over a trivial matter really, the men of Ephraim had their pride hurt, and that is all. Is this not like how we sometimes behave in the ecclesia. The way that Israel behaved towards their brethren can provide us with an insight into the folly of our own ecclesial actions at times.
12 v.6 And so some were made offenders for a word. [Isaiah 29:21]

13 v.3 The use of the phrase virgin ... conceive ... bear ... son is found in the following places [Judges 13:3 5 7 Isaiah 7:14 Matthew 1:23 Luke 1:27-31]
13 v.7The use of the phrase 'virgin ... conceive ... bear ... son' these three times in Judges 13 matches the threefold use in the New Testament.

12:8-15 This small area of Judges covers a period of 25 years and 3 Judges which shows that the book of Judges is concerned to report specific events in the time of the Judges rather than be a detailed historical account of the period.

ch 13 - Continuing the theme of the links between Samson and Jesus we note that there are words used here which we later find in Isaiah 9 which are prophetic of Jesus.

12:6 The Gileadites were making their brethren 'offenders for a word' (Isaiah 29:21). So they were fighting their brethren who spoke the same language using a small pretext to justify their actions whereas they seemed to accept the presence of the inhabitants of the land who had no knowledge of Yahweh!

ch. 13 - Samson was of the tribe of Dan (2). 'Dan' means 'judge' - :12 'order' is the Hebrew word 04941 - 'judgement'.

12:4 In that the Gileadites fought with the men of Ephraim we see that the strife was somewhat more than Ephraim being offended that they had not been called to the battle. The Gileadites are accused of not really being part of Israel. So we see surfacing the tension that was there in the time of Joshua Josh 22 where the tribes on the West of Jordan presumed those on the East had fallen away from worshipping
 Yahweh.

13:2-3 The birth of Samson was miraculous. That is not after the will of man. Manoah's wife got a man with the help of the Lord Gen 4:1. Samson, being born to a barren woman through the intervention of God, is one of a long line of the 'seed of the woman' who was a deliverer of one sort or other.

There had been the threat of civil war among the Israelites over the altar built near the Jordan (Josh 22:12).  But this incident, in today's chapter was really serious, and 42,000 of Ephraim were killed
(Judg 12:1-6). God's people fighting among themselves was not the way to go forward in their Promised Land.  Let's make sure our attitude towards our Brothers and Sisters, even in times of disputes and problems, does not degenerate into war.

Ch. 12. The aggressive stance taken by Ephraim with the Gileadites was unfortunate.  This is especially true of the fact that Ephraim was not geographically connected to either Gilead or Ammon.  The area known as Gilead comprised nearly all of the tribal allotment of Gad and about half of the tribal allotment of East Manasseh (Manasseh was the only tribe to occupy territory on both sides of the River Jordan).  Ammon was situated to the east of Gilead.  Instead of being glad for their brethren's victory, Ephraim took a fit which cost 42,000 of their lives.  Let us take note of this calamitous behavior and always seek peace (Rom 14:19)

Ch. 13  The role of a Nazarite was to be dedicated to God.  There were certain physical conditions to be followed (Num 6:2-13).  Samson was to become a Nazarite for life.  The Lord Jesus, like Samson (and Samuel), was dedicated to God from birth.  He, therefore, was a Nazarite.  However, He came to fulfil the Law and, thus, overrode some of the physical requirements of a Nazarite.  We, being followers of the Lord Jesus, are, in effect, spiritual Nazarites, having a life-long dedication to Yahweh.  If we keep our vow, we will reap the reward (Col 1:23).

13:12   The word ‘order’ is <4941> which is elsewhere translated judgment. As if Manoah appreciated the significance of their son who would later judge Israel.

12:8 The town of Bethlehem mentioned in is not the celebrated town in Judah.  It was one of the towns in the territory of Zebulun, which was situated considerably north of Judah (see Josh 19:15). 

JEALOUSY

Jephthah and the men of Gilead had won a great victory. Together they subdued the Ammonites and saved Israel from yet another oppressor. It was not in his own strength that Jephthah was able to do this mighty work, neither was under his own motivation. It was God's plan that this should be Jephthah's work and in God's strength it was achieved. We read, "The spirit of the LORD came upon Jephthah ... and he advanced against the Ammonites. (Judg 11:29) And, "The LORD gave them into their hands." (v.32)
 
So as Jephthah and his men returned from their defeat of the Ammonites, they should have been received with celebration and joy both from their home town, Gilead, and also from the whole of Israel. Instead Jephthah and his men found the Jealousy Committee from Ephraim waiting for him. They wanted to rid the earth of Jephthah because, they said, he hadn't invited them to fight with him. What a sad attitude! "Kill the victor because we are jealous of his great exploits.!" What should have been a national celebration that day, turned into civil war instead.

When people do great things - and especially when the LORD is behind it - let's not be jealous of the good works God had planned for them to do, but rejoice with them that God's will has been done.

13:6 The appearance of the man of God (angel) to Manoah's wife, and later to him, was an example of theophany. Theophany is the manifestation of God to people. As Yahweh cannot be seen by anyone (Exo 33:20), He uses other means to show Himself. Common manifestations were:

- Angels who appeared in human form

- Visions

- Non-human displays (e.g. the burning bush that presented itself to Moses).

13:8     Manoah’s entreaty to God that he might know what they should ‘do unto the child’ might seem a strange thing to ask. After all Moses had instructed the people that they should teach them the law of God. Presumably as the child was to be special he anticipated that something different would be required in the upbringing of the child. The message of the angel is, basically, observe the Nazarite law. His education was to be the same as any other Hebrew boy. The instruction was not the issue, it was Samson’s attitude to it that mattered.

12:6 The inability of the Ephraimites to pronounce a sh sound is similar to the difficulty of a French person trying to pronounce th when s/he talks English.  Unless one is highly skilled in English, the sound will come out as a t, thus betraying their origin.

13:2 Manoah means rest.  Through his son Samson, Israel would find rest from forty years of Philistine oppression.

13:16 This is a similar situation to that of Gideon.  He offered a meal of hospitality to the angel, and the angel offered it as sacrifice to Yahweh (Judg 6:20,21).

13:18 The word secret (KJV) is better rendered wonderful (ESV).  This is descriptive of the Lord Jesus to whom the angels are now subservient (Isa 9:6).

13:20 The angel’s ascension in the flame marked the acceptance of the sacrifice.

13:24 Samson in Hebrew is shimshon which comes from the root shamash meaning to serve. The sun (shemesh) is also derived from the same root.  And so, Samson can mean either little one of the sun or little servant.  The latter definition better fits the role of Samson.

Judg 12:8-10 - "Ibzan" (78) means "whiteness, splendor or illustrious" -  perhaps echoing the glory manifested in Christ (Mark 9:3). Ibzan, like Jesus, was of "Bethlehem" (1035) means "house of bread" (Luke 2:14-16). Ibzan, like Christ, was the father of a multitudinous seed.  The repeated mentions of "30" perhaps suggest being fit for service (Luke 3:23;Num 4:3,23,30,35;Gen 41:46;2Sam 5:4), the age Jesus began his ministry. Ibzan judged/led Israel 7 years with "7" thought by many as the number of spiritual perfection.

Judg 12:11-12 - "Elon" (356) means "an oak, oak-grove, strength" - Isa 6:13 (the link between 'elon = oak' and Christ); the stump mentioned in Isaiah 6 was to grow again from its roots (Isa 11:1-2); the 'death' and 'resurrection' of this elon would precede the kingdom (Isa 35:6-7). Buried in "Aijalon" (357) means "field of deer, male deer - hart, a place of gazelles" (Isa 35:6-7). "Zebulun" (2074) means "habitation, to dwell with" and perhaps suggests a habitation in the kingdom (Isa 35:6-7). Elon judged/led Israel 10 years with "10" thought by many as the number indicating the perfection of divine order.

Judg 12:13-15 - "Abdon" (5658) means "servile, servant". "Hillel" (1985) means "praise, praising (namely God)". "Pirathon" (6552) means "princely" - perhaps echoing that while Christ was a God praising son/servant, he was also a prince. "Amalek" (6002) means "people of lapping (or licking - as with a snake's tongue)", they were Israel's oldest enemy (Num 24:20;Exo 17:8-16;Mic 7:17;Psa 72:9) and perhaps echo the serpent/sin (Matt 12:33-34;23:30-33;Acts 28:3-6) that Christ overcame and will do away with (1Cor 15:24-28).  Riding upon an ass signifies a position of rulership in Israel (Gen 22:3,5;Exo 4:20;Zech 9:9-11). There is a parallel between Israel's firstborn and the Ass's firstborn which is identified with Israel - perhaps the concept is to redeem unclean Israel with the lamb (Exo 13:13-15). Abdon, like Christ, had many descendants/children.  40 (or a combination of 40 such as 80) is a number that occurs frequently in Judges and is thought by many as the number indicating "a time of probation, trial and chastisement"; similarly, 30 is thought to indicate "fit for service"; 70 indicates "perfect spiritual order"; 8 indicates "immortality".

Some of the above gleaned from The Gospel in the Book of Judges by Ian Giles, pps. 62-66.

Was Samson a man of the flesh?

The final assessment of Samson's character (Heb 11:32-40).

Samson a representative of Israel:

It was the role of the High Priest to represent Israel. The Nazarite's (Judg 13:5) vow took on aspects of the priestly status (Num 6:3-8;Lev 10:9;Lev 21:5,1). In Samson's (apparent) failures he typifies Israel after the flesh. In his heroic warfare and victory over sin he typifies Jesus, the perfect Israelite and High Priest.

Jesus a representative of Israel:

Both Christ and Israel were firstborn (Matt 1:25;Exo 4:22), born in land (Matt 2:1; Gen. chs. 12 -35), called out of Egypt (Matt 2:15;Hos 11:1), baptized (Matt 3:13;1Cor 10:2), tempted in the wilderness (Matt 4:1; Exo 15 to Deut 34).

Samson a type of Israel:

As a representative man Samson typified Israel in historical and prophetic ways. Both Samson and Israel were separated for God's service (Judg 13:5;Lev 20:24-26), married nonbelievers (Judg 14:3;Mal 2:11), wife taken by another (Judg 15:2;Deut 28:30), went whoring (Judg 16:1;Exo 34:15;Judg 2:17), broke their covenant and lost their strength (Judg 16:17;Lev 26:15-20;Psa 106:40-41), became blind and in bondage literally or figuratively (Judg 16:21;2Kin 25:7;Isa 43:8,10;Rom 11:25-27), grinding in captivity (Judg 16:21;Lam 5:13), mocked (Judg 16:23;Deut 28:37). As a Nazarite and a representative man Samson typically lived out the life of Israel. The consequence of this was that the curse fell upon him. Thus Samson bore the iniquities of the nation as did the scapegoat (Lev 16:21-22). In this way Samson (to some extent) suffered like that other representative man, Jesus (Isa 53:5-11).

Most of the above is from The Gospel in the Book of Judges by Ian Giles, pps.106-111.

13:22 Manoah does not show a much perception as his wife. It was she, and not he, who understood the significance of the visitation from the angel. Manoah only feared death having seen the angel.

9:7 Throne of David
16:5 Tabernacle of David
22:22 Key of the house of David
37:35 Defend for David's sake
38:5 The God of David thy father
55:3 The sure mercies of David

God worked in Isaiah's day because of what he said to David.

Isaiah was an active prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah (Isa 1:1).  The time span would be about 740-701 BC.  Isaiah's prophecy against Sennacherib concerning his death came true in 681 BC by the hands of his sons (vs. 7,37,38). 

History and archaeology confirm the event of Sennacherib's death. The Babylonians recorded that his murder was divine retribution for his destruction of Babylon in 689 BC). 

Thus, the Bible is once again proved accurate through fulfilled prophecy. In this case it is confirmed by secular history.

37:4,17  In speaking of Yahweh of ‘the living God’ Hezekiah is like David when he went out against Goliath – 1Sam 17:26,36 – the small faithful man who has a giant pitted against him.

37:1 Hezekiah being clothed in sackcloth is exactly what God said would happen when the Babylonians came – Isa 22:12

V.29 The language here is similar to that of Eze 38:4. Gog (the latter-day Assyrian) will be destroyed just as decisively as Sennacherib and his army were.

37:16 In observing that God had made heaven and earth Hezekiah is making the point that God was the Lord of the world and so the king of Assyria’s words were an affront to God’s position.

V.9 Tirhakah originally came from Ethiopia (= Cush = present-day Sudan).  He moved north to Egypt when he was twenty years old.  Tirhakah became king of Egypt and reigned for twenty-six years from 693 BC until his death in 667 BC.  

The timeline of v.9 is 701 BC which poses a chronological difficulty.  Commentators suggest that, in 701 BC, Tirhakah was acting on behalf of his cousin Sabatoka who was Pharaoh until he died in 693 BC.  At that point, Tirhakah became the new Pharaoh. 

The Egyptian campaign against the Assyrians was unsuccessful, as Yahweh had prophesied.

37:20 Notice the reason why Hezekiah was asking for deliverance. It was not for his own benefit. It was not even for the benefit of the remnant of the people with him. Rather it was for the benefit of the nations round about. That they might realise that Israel’s God was the true God.

V.12 Gozan was a place in Assyria to which Israelites were deported after the fall of Samaria (2Kin 17:6).

Haran was the place where Abram sojourned after he left Ur.  He stayed there until his father Terah died (Gen 11:31,32).

Rezeph was a fortress close to Haran.  It was Sennacherib who conquered Rezeph.

Eden was a place in Mesopotamia.  The captured people from Eden were removed to the Babylonian province of Telassar (See also 2Kin 19:12).

V.13 These cities were discussed yesterday, except Hena and Ivah which were politically united with Sepharvaim.

When Hezekiah speaks to Isaiah "this is a day of trouble and rebuke and blasphemy" (v3) he is quoting the words of Isaiah's prophecy from 22:5. Hezekiah was declaring to Isaiah that he believed all his words had come true. Chariots were in the choicest valleys, at the very gate of Jerusalem (22:7 cp 36:6). God had removed the protection of Judah (22:8) namely the water supply that would keep the beseiged people of Jerusalem alive. This water had been gathered together within the city wall using the houses of Jerusalem as building material (22:9-11) yet with little regard to the God who had caused that life giving spring to exist there in the first place (22:11, 37:26). This brook of defence had been dried up by Sennacherib just as Isaiah had said it would (37:25).

Hezekiah realised that he was defenceless when he saw the Rabshakeh standing with the soles of his feet in the dried up aqueduct (compare 36:2 and 37:25). Isaiah's reply to Hezekiah is one of joy. Hezekiah had finally realised that the defence of his city was not down to clever water defences, or hiring armies to protect him, but simply in prayer to his God. The same applies to us. But does God have to dry up all our defences before we recognise it?

37:6 The Assyrian monarch had sealed his fate by blaspheming God.

3 v.2,53 - chaste / pure. Whilst we might think that this word means sexually pure when speaking of a 'chaste virgin' that is not the sense of the word. As we can see from these passages: 2 Corinthians 7:11 clear 2 Corinthians 11:2 pure Philippians 4:8 pure 1 Timothy 5:22 pure James 3:17 pure 1 John 3:3 pure Purity is the meaning of the word and so when it is translated 'chaste' it is speaking of purity. Tit 2:5 chaste 1Pe 3:2 chaste

4 v.4 'Riot' 810 may convey to us a rather wild behaviour [Titus 1:6 1 Peter 4:4] which we might think would not be found in brethren and sisters. A 'riot' in current use relates to a wile, unruly mob behaving wildly. However we can see:- [Ephesians 5:18] That 'riot' in the above examples actually is 'excess', which is something we can understand as something which might be seen in brethren and sisters. Of course excess is most inappropriate for those who are appointed to 'rule'.

5 v.2 - Being materialistic must have been a problem in the first century because on a number of times:- [1 Timothy 3:3,8 Titus 1:7,11 1 Peter 5:2] There is the warning that those who take ecclesial office should not be greedy of 'filthy lucre'. We know that a gift perverts justice. [Exodus 23:8 Proverbs 17:23]

ch.3

In this quotation from Psalm 34 Peter reminded his audience of the words that David used to teach the 400 in the cave (1 Samuel 22) how they should trust God.

ch.4

If we were able to implement this teaching there would be far less strife amongst us. Rather than always seeking to highlight errors in other we would be willing to accept the repentance of others and simply not mention misdemeanors unless it was really necessary.

3:6 Sarah called Abraham 'lord' in her heart (Genesis 18:12) - it was an attitude of mind, not just words to please Abraham. He was unaware that she had thought the words. In the same way our respect and honour tot he Father must be from the heart, not just outward show.

4:9 'Without grudging' is an all pervading aspect of the gospel message. The generous spirit reflects that of our God. Think for yourselves of examples of Scripture teaching us that we should have this generous spirit. Maybe you can e-mail me with your list?

5:1 In what way was peter a 'partaker of the glory that shall be revealed'? He was still 'in the flesh' and he still sinned. The way in which he was a partaker of the glory is that he had fellowship with his God through the sacrifice of Christ. We are in the same position. We are now partakers of that glory. Once we realise this we will want to walk worthy of that position.

1Pet 5:3. They were not to think of their charges as being subject to them. These words contrast sharply with Ezekiel’s denunciation of false shepherds.(Ezek.34) They are to take oversight thereof not by constraint, but with godly willingness, not for filthy lucre, but of a ready mind. In the ecclesia of Christ there is no room for absolute power over the flock, instead they are to be examples to the flock. We are reminded of the words spoken by the Good Shepherd in John 10.

1Pet 5:5. Peter, after providing direction to the elders, now turns to the younger members of the ecclesia with words of exhortation.
      Subjection: The young are to be submissive to those who are older.
      Humility: Clothe yourselves with humility. Humility is one of the qualities that Paul tells the Colossians that they must put on. (Col 3:12)
      Authority: Peter here quotes from the pen of the wise man. Prov 3:34.

3:8 Being of 'one mind' is the most difficult thing to do. If Peter is talking about the relationship between husband and wife he must also be talking of the way we should be in the ecclesia. It is not good enough to be harmonious at home and fractious in the ecclesia.

4:6 The 'dead' are those who are 'dead in trespasses and sins' (Eph 2:1)

5:12 Silvanus had been involved with Paul in letter writing to Thessalonica (1Thess 1:1, 2Thess 1:1)  Maybe he was originally from Thessalonica.

3:1 It may seem unusual that Peter continues after talking about Christ being our example to say ‘likewise wives …’. However it is most appropriate. All believers are, in a sense, wives as they are betrothed to Jesus. Consequently the example of Jesus given in the previous chapter is the yardstick for those who would be part of the bride of Christ. Peter is not speaking just to wives. He is speaking to all of us.

4:1 There is a relationship between suffering – that is being tempted – and Godliness. It was in the very temptations that Jesus experienced in the wilderness that he learnt firstly about himself and secondly about how God cares for His children. It is only through knowing ourselves that we can resist temptation – have the mind of Christ.

5:3  Peter stresses that those whoa re going to be ‘elders’ in the ecclesia must teach by example and not merely tell others what to do.

3:2 The marriage relationship is the closest relationship we have with anyone. All attempts at living a life of deceit are at variance with that relationship. One’s partner sees us ‘warts and all’ so to say that the unbeliever might be won by the ‘chaste conversation’ of the wife highlights the importance of a life of total commitment to God.

3:9     Not rendering evil for evil and railing for railing draws on Prov 17:13

4:6The ‘dead’ are not literally ‘dead’ but not alive to God. They have not yet heard the gospel message.

In 1Pet 3:7 it tells husbands to give honour to their wives “as being heirs together of the grace of life; that your prayers be not hindered.” The word hinder means “to be cut off”. This is therefore a very powerful verse. Peter tells us that our spiritual life could be totally upset, or cut off, if we do not pray with and honour our husband or wife.

3:1 The western world is opposed to women being subservient men.  Equal Rights is obligatory in today’s godless, humanistic society.  However, if one intends to follow the Lord, one has to be prepared to follow by His rules. Wives' subjection to their husbands is in respect to the hierarchy that Yahweh put in place in Eden: God ---> Christ ---> Man ---> Woman.

But, wives being subject to (ESV) their husbands does not mean slavery or abuse. Husbands have a responsibility to be caring and compassionate towards their wives (v.7; Eph 5:25; Col 3:19). All members of Christ's household all are spiritually free and equal (5:1; Gal 3:28).

3:20 Jesus comments on the days of Noah (Luke 17:26,27). When Jesus returns to earth, the world will be carrying on with the cares of the flesh.  It will have no regard for the things of God.  Then, as in the days of Noah, there will be sudden destruction.  Only a relatively few people will be saved, like in Noah’s day when only eight people survived the flood.

4:2 Contrary to today’s permissive, self-indulgent society, the disciple of Jesus should obey Yahweh (Acts 5:29).

4:12 Fiery trial is a reference to metals being refined and the dross (impurities) removed.  And so, the disciple of Jesus should expect to be tested.  Trials are needed to build faith and character, and to rid oneself of the flesh (1Cor 10:13; 1Pet 1:7).

GIFTS FAITHFULLY USED

"Each one should use whatever gift he has received to serve others, faithfully administering God's gift in its various forms." (1Pet 4:10)

We have all received talents from God that show in our personalities and individual strengths. Most of us make use of these talents in the occupation we choose, in the hobbies or sports we take up. But God has not given us these gifts so that we can make lots of money or enjoy a pleasurable life. Enjoying our gifts in this way is good - especially when we give thanks for them, but the reason they have been given to us is so that we can serve others.

Our gifts have not been given to us for our pleasure but because the people around us need our service in those areas. It is only by serving others in the way God has planned for us that we will be seen by God to be "faithfully administering God's gift." Any use less than serving others with the gifts we have been given when we have opportunity to do so, is to use these gifts unfaithfully. It is to disregard the plans God has for us and to turn away from the good works he has planned for us to do.

So let us look for every opportunity to faithfully administer the gifts God has given us as we serve one another in the ways God has especially given us to serve.

PRAYER AND MARRIAGE

One of the roles God has given those of us who are men is to pray. It is true that women also should pray - everyone should pray - but men have that special responsibility. (1Tim 2:8) If this is the case then we men need to make sure that, not only do we pray, but that our prayers are powerful and effective.

When Peter addresses husbands, he warns us to watch out that our prayers are effective. He says, "Husbands, in the same way be be considerate as you live with your wives, and treat them with respect as the weaker partner, and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers." (1Pet 3:7)

If we are bulldogs toward our wives and do not give them the respect and consideration they should have as our wives, the same love that Christ shows toward the church, then God will not be interested in listening to our prayers.

God said the same thing through Malachi. The people were asking why God was not accepting their sacrifices and offerings. The answer was, "It is because the LORD is acting as the witness between you and the wife of your youth, because you have broken faith with her, though she is your partner, the wife of your marriage partner." (Mal 2:13-14)

So let us love our wives as Christ loves the church and continue to pray as we have been called to do. In doing so our prayers will be powerful and effective.

3:15 ‘Sanctify ... hearts’ quotes Lev 11:44 so we see that the Law of Moses is not just a set of laws for the Jews but lays out principles for Christian living today. If God is sanctified in our hearts then our separate lives will please Hm.