Judges 21
KingCommentsJudges 21:1
The Reaction of Jephthah
Jephthah does not react like Gideon, but reproaches them. The second part of the first verse of Proverbs 15 applies to him, as does the first part of that verse for Gideon: “A gentle answer turns away wrath, but a harsh word stirs up anger” (Proverbs 15:1). It is striking how often Jephthah uses the word ‘I’ in what he says to the Ephraimites. The ‘I and my people’, that is Gilead, refers to partisan, sectarian actions. He no longer has an eye for all the people of God. Jephthah expresses himself in this way, because he feels personally offended.
When one’s own ‘I’ comes to the fore, it becomes a search of one’s own interest and standing up for one’s own honor. These are the things that are found in people who are guided by law. If you want to be a zealot for the law, you cannot escape finding yourself important and seeking your own honor.
The law is given to man so that by keeping the law he may show that he lives according to the norm of God. But there is no one who has kept or can keep the law. This is not due to the law, but to man. Those who sincerely want to keep the law will discover that they cannot keep it. Such a person confirms the purpose of the law, which is given to show man who he is by nature. This is why it says: “But we know that the Law is good, if one uses it lawfully, realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious” and so on (1 Timothy 1:8-10). Through the law man learns to know his sinfulness. This will make him go to Christ with Whom salvation can be found through His work on the cross.
He who has taken refuge in Christ is free from the curse of the law. It is written: “Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, “Cursed is everyone who hangs on a tree”” (Galatians 3:13). It even says that he who believes no longer has anything to do with the law: “For Christ is the end of the law for righteousness to everyone who believes” (Romans 10:4).
Whoever, as a Christian, still wants to keep the law, if only to do so out of gratitude, is once again under the curse of it. The law cannot produce anything else. The law can only condemn and kill because it is meant for the natural man.
When a believer (again) keeps the law, he does something that Paul denounces sharply in his letter to the Galatians. He describes the consequences of this in their dealings with one another in this way: “But if you bite and devour one another, take care that you are not consumed by one another” (Galatians 5:15), and: “Let us not become boastful, challenging one another, envying one another” (Galatians 5:26).
This is reflected in the life of Jephthah and it is also reflected in the lives of Christians who take the law as their rule of life. If one’s own honor is hurt and the rule of life is the law, then the reaction is one of retaliation, of standing up for one’s own honor. The result is that there is no more fruit for God. Ephraim means ‘fertile’ isn’t it?
The above does not mean that the Ephraimites can be excused. They behave far from worthy of their name. They are the instigators of Jephthah’s attitude. However, a lot of bloodshed would have been prevented if Jephthah had reacted otherwise. How much quarrel, discord and spiritual manslaughter would have been prevented in local churches if one’s own honor and interests had been set aside and brotherly love had been put into practice.
Judges 21:2
The Reaction of Jephthah
Jephthah does not react like Gideon, but reproaches them. The second part of the first verse of Proverbs 15 applies to him, as does the first part of that verse for Gideon: “A gentle answer turns away wrath, but a harsh word stirs up anger” (Proverbs 15:1). It is striking how often Jephthah uses the word ‘I’ in what he says to the Ephraimites. The ‘I and my people’, that is Gilead, refers to partisan, sectarian actions. He no longer has an eye for all the people of God. Jephthah expresses himself in this way, because he feels personally offended.
When one’s own ‘I’ comes to the fore, it becomes a search of one’s own interest and standing up for one’s own honor. These are the things that are found in people who are guided by law. If you want to be a zealot for the law, you cannot escape finding yourself important and seeking your own honor.
The law is given to man so that by keeping the law he may show that he lives according to the norm of God. But there is no one who has kept or can keep the law. This is not due to the law, but to man. Those who sincerely want to keep the law will discover that they cannot keep it. Such a person confirms the purpose of the law, which is given to show man who he is by nature. This is why it says: “But we know that the Law is good, if one uses it lawfully, realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious” and so on (1 Timothy 1:8-10). Through the law man learns to know his sinfulness. This will make him go to Christ with Whom salvation can be found through His work on the cross.
He who has taken refuge in Christ is free from the curse of the law. It is written: “Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, “Cursed is everyone who hangs on a tree”” (Galatians 3:13). It even says that he who believes no longer has anything to do with the law: “For Christ is the end of the law for righteousness to everyone who believes” (Romans 10:4).
Whoever, as a Christian, still wants to keep the law, if only to do so out of gratitude, is once again under the curse of it. The law cannot produce anything else. The law can only condemn and kill because it is meant for the natural man.
When a believer (again) keeps the law, he does something that Paul denounces sharply in his letter to the Galatians. He describes the consequences of this in their dealings with one another in this way: “But if you bite and devour one another, take care that you are not consumed by one another” (Galatians 5:15), and: “Let us not become boastful, challenging one another, envying one another” (Galatians 5:26).
This is reflected in the life of Jephthah and it is also reflected in the lives of Christians who take the law as their rule of life. If one’s own honor is hurt and the rule of life is the law, then the reaction is one of retaliation, of standing up for one’s own honor. The result is that there is no more fruit for God. Ephraim means ‘fertile’ isn’t it?
The above does not mean that the Ephraimites can be excused. They behave far from worthy of their name. They are the instigators of Jephthah’s attitude. However, a lot of bloodshed would have been prevented if Jephthah had reacted otherwise. How much quarrel, discord and spiritual manslaughter would have been prevented in local churches if one’s own honor and interests had been set aside and brotherly love had been put into practice.
Judges 21:3
The Cause of the Fratricidal Struggle
The direct cause of the fratricidal battle is an insult that is not accepted by the other. The men of Gilead have been offended by the Ephraimites, they are deeply grieved. They have been scolded for runaway Ephraimites. What an insult! They cannot let this go unchallenged. This is how it comes to a battle between the two parties.
It is a good thing if we do not give an inch when the Lord Jesus or the Word of God is wronged or attacked. But if we are attacked ourselves, the situation is different. In the latter case, we can overcome evil with good and not evil with evil (Romans 12:21; 17). Then there are no Divine principles at stake. We will see that in Judges 20 there is a situation that justifies a fratricidal battle for the fact that there are Divine principles at stake.
Jephthah spends a lot of time and patience with the enemy, but he has little patience with God’s people.
Judges 21:4
At the Fords
The tribes separated by the Jordan can only reach each other through the fords. And that is precisely where the slaughter takes place. The Jordan speaks of the death and resurrection of Christ and that we died and rose with Him. It is in fact a place where the unity of the people of God and their connection to Him must become most visible.
We can apply this to the place where the unity of the church should be most visible, namely at the Lord’s Table. There is His death proclaimed: “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes” (1 Corinthians 11:26). The cup speaks of the blood of Christ and the bread speaks of the body of Christ. The church owes all her blessings to this, including the blessing of being one church. In celebrating the Lord’s Supper at the Lord’s Table, she may show that unity: “Since there is one bread, we who are many are one body; for we all partake of the one bread” (1 Corinthians 10:17).
But what has been made of it in practice? Not much of this unity can be seen anymore because each group has its own thoughts and ideas about that ‘being one’. These thoughts can be too broad, so that anyone who says he is a believer can partake of the Lord’s Supper without any question and only on the basis of his own confession. This unbiblical unity can be found in the ecumenical movement, both in the established churches and in the broad stream of the evangelical movement. Because this aspect does not appear in this history, we will not speak about it here.
In the attitude that Jephthah adopts here, we can think of the other danger, the opposite of being too broad, namely being too narrow. This happens when believers are barred from the Lord’s Supper who can partake of it on the basis of Scripture. Scripture indicates that a believer can partake of the Lord’s Supper if he 1. does not live in sin (1 Corinthians 5:13); 2. has no wrong doctrine about the Lord Jesus and the Scriptures (Galatians 5:1-10); 3. is not a member of any church or group of which he knows that these things are present there, but are not judged and removed (2 Timothy 2:16-21; 2 John 1:9-11; 1 Corinthians 10:18; Revelation 18:1-5; 2 Corinthians 6:14-17; Hebrews 13:9-13).
From all these Scriptures it is clear, what we also can understand well, that God and sin cannot go together. In short, it comes down to this: one must be personally pure in teaching and life and not have fellowship with believers who are not.
The Scriptures do not give any other conditions for partaking of the Lord’s Supper and we therefore are not allowed to set them either. For example, if we demand that someone thinks precisely the same about the future of Israel as we do before he is accepted to partake of the Lord’s Supper, we make ‘the future of Israel’ a ‘shibboleth’ (see Judges 12:6). We then make insight into the prophecy a condition of partaking of the Lord’s Table. It may well be that someone, in our opinion, does not have the right insight in this. He can be taught in it. But making such a thing a condition of partaking of the Lord’s Table is an unbiblical restriction or narrowing of the fellowship.
It is important to look for the fords, that is to say, to look for what is present in common faith, to share this with each other. From there an upbuilding on the “most holy faith” (Jude 1:20) can take place. It is not about what separates, but about what unites, what binds.
Shibboleth or sibboleth (Judges 12:6)
The word ‘shibboleth’ means ‘corn ear’ or ‘flood’. Those who did not pronounce this word in the way the Gileadites thought it to be right, was killed. This word served to make a clear distinction between the men of Gilead and the Ephraimites. This word reminds us of making a division.
It is a danger that we can also recognize today, perhaps in our own hearts, perhaps around us. We think, or hear it said, that it is important to know what distinguishes one’s own religious community from other religious communities. What is wrong with others is widely measured, while one’s own insights are considered correct.
I am not saying that we cannot be convinced for ourselves of the right place we occupy in the midst of a confused Christianity. We want to be part of and take responsibility in a local church that meets to biblical standards. It may be that we have found that place after earlier participation in other churches and/or religious communities. We will then indeed be able to indicate why we could not stay in a certain place. It will usually have to do with what God’s Word says about the church of God, how things should happen there, what is allowed and what should not be allowed.
We cannot leave a church because one or more people there have been unfriendly toward us. Our personal experience is important, but a reason to leave can only be if there are things present or events that are demonstrably contrary to the Bible and there is no intention to change this in obedience to God’s Word. It is important to know whether God’s Word is given absolute authority and whether it is acted upon. When personal hurt or a difference in opinion about not fundamental things leads to a separation in God’s people, a new ‘shibboleth’ has arisen.
Judges 21:5
At the Fords
The tribes separated by the Jordan can only reach each other through the fords. And that is precisely where the slaughter takes place. The Jordan speaks of the death and resurrection of Christ and that we died and rose with Him. It is in fact a place where the unity of the people of God and their connection to Him must become most visible.
We can apply this to the place where the unity of the church should be most visible, namely at the Lord’s Table. There is His death proclaimed: “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes” (1 Corinthians 11:26). The cup speaks of the blood of Christ and the bread speaks of the body of Christ. The church owes all her blessings to this, including the blessing of being one church. In celebrating the Lord’s Supper at the Lord’s Table, she may show that unity: “Since there is one bread, we who are many are one body; for we all partake of the one bread” (1 Corinthians 10:17).
But what has been made of it in practice? Not much of this unity can be seen anymore because each group has its own thoughts and ideas about that ‘being one’. These thoughts can be too broad, so that anyone who says he is a believer can partake of the Lord’s Supper without any question and only on the basis of his own confession. This unbiblical unity can be found in the ecumenical movement, both in the established churches and in the broad stream of the evangelical movement. Because this aspect does not appear in this history, we will not speak about it here.
In the attitude that Jephthah adopts here, we can think of the other danger, the opposite of being too broad, namely being too narrow. This happens when believers are barred from the Lord’s Supper who can partake of it on the basis of Scripture. Scripture indicates that a believer can partake of the Lord’s Supper if he 1. does not live in sin (1 Corinthians 5:13); 2. has no wrong doctrine about the Lord Jesus and the Scriptures (Galatians 5:1-10); 3. is not a member of any church or group of which he knows that these things are present there, but are not judged and removed (2 Timothy 2:16-21; 2 John 1:9-11; 1 Corinthians 10:18; Revelation 18:1-5; 2 Corinthians 6:14-17; Hebrews 13:9-13).
From all these Scriptures it is clear, what we also can understand well, that God and sin cannot go together. In short, it comes down to this: one must be personally pure in teaching and life and not have fellowship with believers who are not.
The Scriptures do not give any other conditions for partaking of the Lord’s Supper and we therefore are not allowed to set them either. For example, if we demand that someone thinks precisely the same about the future of Israel as we do before he is accepted to partake of the Lord’s Supper, we make ‘the future of Israel’ a ‘shibboleth’ (see Judges 12:6). We then make insight into the prophecy a condition of partaking of the Lord’s Table. It may well be that someone, in our opinion, does not have the right insight in this. He can be taught in it. But making such a thing a condition of partaking of the Lord’s Table is an unbiblical restriction or narrowing of the fellowship.
It is important to look for the fords, that is to say, to look for what is present in common faith, to share this with each other. From there an upbuilding on the “most holy faith” (Jude 1:20) can take place. It is not about what separates, but about what unites, what binds.
Shibboleth or sibboleth (Judges 12:6)
The word ‘shibboleth’ means ‘corn ear’ or ‘flood’. Those who did not pronounce this word in the way the Gileadites thought it to be right, was killed. This word served to make a clear distinction between the men of Gilead and the Ephraimites. This word reminds us of making a division.
It is a danger that we can also recognize today, perhaps in our own hearts, perhaps around us. We think, or hear it said, that it is important to know what distinguishes one’s own religious community from other religious communities. What is wrong with others is widely measured, while one’s own insights are considered correct.
I am not saying that we cannot be convinced for ourselves of the right place we occupy in the midst of a confused Christianity. We want to be part of and take responsibility in a local church that meets to biblical standards. It may be that we have found that place after earlier participation in other churches and/or religious communities. We will then indeed be able to indicate why we could not stay in a certain place. It will usually have to do with what God’s Word says about the church of God, how things should happen there, what is allowed and what should not be allowed.
We cannot leave a church because one or more people there have been unfriendly toward us. Our personal experience is important, but a reason to leave can only be if there are things present or events that are demonstrably contrary to the Bible and there is no intention to change this in obedience to God’s Word. It is important to know whether God’s Word is given absolute authority and whether it is acted upon. When personal hurt or a difference in opinion about not fundamental things leads to a separation in God’s people, a new ‘shibboleth’ has arisen.
Judges 21:6
The End of Jephthah’s Life
God’s Word mentions that Jephthah has led Israel for six years. This gives him the seal of God that he is someone appointed by Him, despite his failure against Ephraim. It is clear from 1 Samuel 12 that Jephthah was sent by God as much as Gideon, Barak and Samuel (1 Samuel 12:11), as is evident from his mention in the list of heroes of faith (Hebrews 11:32). He knew what God had done with His people. He knew, so to speak, the Bible. He took this as his starting point in fulfilling the commands God gave him.
Life was made difficult for him. In our view, he may have made wrong decisions. We have tried to learn some lessons from this. Yet, in the end, it is God who will set the standard completely justly over the life of Jephthah. Jephthah is one of those righteous who have not yet received what has been promised (Hebrews 11:39). That moment will come. Then God will also reward Jephthah for the faithfulness he has shown on earth in the service to His people. To this end he is buried.
Judges 21:7
Ibzan
After Jephthah there are again a number of judges of whom not much is said, just like after the reign of Abimelech (Judges 10:1-5). Together, the three following judges account for twenty-five years of rest. If we may have a time of rest, it is a gift from God. He gives this to us as an opportunity to strengthen us spiritually and not to sleep.
The judges mentioned are in contrast to the failure of Jephthah. The first is called Ibzan, which means ‘purity’. Already something has been said about purity in our personal lives and in the fellowship of believers of which we are part. James speaks in his letter of wisdom as the origin of purity and the place it occupies in wisdom: “The wisdom from above is first pure” (James 3:17). Here we see that purity comes from a wisdom that has its source in heaven, in God, and that this wisdom on earth works first and foremost ‘purity’. This is because wisdom has an eye for the corruption that is in the world and through which it is surrounded.
Whoever lives in purity, that is to say in fellowship with God, will experience peace in his heart, and peace will radiate from him. Therefore James says that the wisdom from above is “then peaceable”. What follows, all connects to what is needed to live in a completely unclean world. The wisdom that is from above, may show in the midst of it what is found in God. But, as said, it starts with purity, the meaning of the name Ibzan.
Ibzan comes from Bethlehem, which means ‘bread house’. This is what every faith community should be. A local church will be a “bread house” for the hungry soul if especially the overseers take into account the purity and holiness necessary to count on the presence of God.
The contrast with Jephthah is evident from what Ibzan does. Instead of sacrificing his own daughter and killing his brothers, he has growth and multiplication. He has all his thirty daughters married. They take the purity they have seen with their father to their new surroundings. Thus he passes on the principle of purity which he himself upholds.
The same applies to his sons, who support his personal position. This can be inferred from the fact that they stay with him. Thus, every overseer who acts faithfully, that is, according to the principles of God’s Word, can count on expansion and support of those principles by others.
All his sons and all his daughters marry. Ibzan must have had a family of which every young man and every young woman liked to be part of by marrying one of his children. It is good for parents to see their children fall in love with and marry believers from other local churches to go with him or her the way of the Lord and serve Him in their life. Ibzan did not stay at home, but goes out for his children. He also lets his children leave in peace when he has found a good place for them.
His good influence on Israel lasted seven years. The number seven indicates completeness, as we have seen before. The period that he judges must have been a blessing for the people. The place from which he comes, also becomes the place of his burial.
Judges 21:8
Ibzan
After Jephthah there are again a number of judges of whom not much is said, just like after the reign of Abimelech (Judges 10:1-5). Together, the three following judges account for twenty-five years of rest. If we may have a time of rest, it is a gift from God. He gives this to us as an opportunity to strengthen us spiritually and not to sleep.
The judges mentioned are in contrast to the failure of Jephthah. The first is called Ibzan, which means ‘purity’. Already something has been said about purity in our personal lives and in the fellowship of believers of which we are part. James speaks in his letter of wisdom as the origin of purity and the place it occupies in wisdom: “The wisdom from above is first pure” (James 3:17). Here we see that purity comes from a wisdom that has its source in heaven, in God, and that this wisdom on earth works first and foremost ‘purity’. This is because wisdom has an eye for the corruption that is in the world and through which it is surrounded.
Whoever lives in purity, that is to say in fellowship with God, will experience peace in his heart, and peace will radiate from him. Therefore James says that the wisdom from above is “then peaceable”. What follows, all connects to what is needed to live in a completely unclean world. The wisdom that is from above, may show in the midst of it what is found in God. But, as said, it starts with purity, the meaning of the name Ibzan.
Ibzan comes from Bethlehem, which means ‘bread house’. This is what every faith community should be. A local church will be a “bread house” for the hungry soul if especially the overseers take into account the purity and holiness necessary to count on the presence of God.
The contrast with Jephthah is evident from what Ibzan does. Instead of sacrificing his own daughter and killing his brothers, he has growth and multiplication. He has all his thirty daughters married. They take the purity they have seen with their father to their new surroundings. Thus he passes on the principle of purity which he himself upholds.
The same applies to his sons, who support his personal position. This can be inferred from the fact that they stay with him. Thus, every overseer who acts faithfully, that is, according to the principles of God’s Word, can count on expansion and support of those principles by others.
All his sons and all his daughters marry. Ibzan must have had a family of which every young man and every young woman liked to be part of by marrying one of his children. It is good for parents to see their children fall in love with and marry believers from other local churches to go with him or her the way of the Lord and serve Him in their life. Ibzan did not stay at home, but goes out for his children. He also lets his children leave in peace when he has found a good place for them.
His good influence on Israel lasted seven years. The number seven indicates completeness, as we have seen before. The period that he judges must have been a blessing for the people. The place from which he comes, also becomes the place of his burial.
Judges 21:9
Ibzan
After Jephthah there are again a number of judges of whom not much is said, just like after the reign of Abimelech (Judges 10:1-5). Together, the three following judges account for twenty-five years of rest. If we may have a time of rest, it is a gift from God. He gives this to us as an opportunity to strengthen us spiritually and not to sleep.
The judges mentioned are in contrast to the failure of Jephthah. The first is called Ibzan, which means ‘purity’. Already something has been said about purity in our personal lives and in the fellowship of believers of which we are part. James speaks in his letter of wisdom as the origin of purity and the place it occupies in wisdom: “The wisdom from above is first pure” (James 3:17). Here we see that purity comes from a wisdom that has its source in heaven, in God, and that this wisdom on earth works first and foremost ‘purity’. This is because wisdom has an eye for the corruption that is in the world and through which it is surrounded.
Whoever lives in purity, that is to say in fellowship with God, will experience peace in his heart, and peace will radiate from him. Therefore James says that the wisdom from above is “then peaceable”. What follows, all connects to what is needed to live in a completely unclean world. The wisdom that is from above, may show in the midst of it what is found in God. But, as said, it starts with purity, the meaning of the name Ibzan.
Ibzan comes from Bethlehem, which means ‘bread house’. This is what every faith community should be. A local church will be a “bread house” for the hungry soul if especially the overseers take into account the purity and holiness necessary to count on the presence of God.
The contrast with Jephthah is evident from what Ibzan does. Instead of sacrificing his own daughter and killing his brothers, he has growth and multiplication. He has all his thirty daughters married. They take the purity they have seen with their father to their new surroundings. Thus he passes on the principle of purity which he himself upholds.
The same applies to his sons, who support his personal position. This can be inferred from the fact that they stay with him. Thus, every overseer who acts faithfully, that is, according to the principles of God’s Word, can count on expansion and support of those principles by others.
All his sons and all his daughters marry. Ibzan must have had a family of which every young man and every young woman liked to be part of by marrying one of his children. It is good for parents to see their children fall in love with and marry believers from other local churches to go with him or her the way of the Lord and serve Him in their life. Ibzan did not stay at home, but goes out for his children. He also lets his children leave in peace when he has found a good place for them.
His good influence on Israel lasted seven years. The number seven indicates completeness, as we have seen before. The period that he judges must have been a blessing for the people. The place from which he comes, also becomes the place of his burial.
Judges 21:10
Elon
Elon means ‘strong’. He is a descendant of Zebulun, which means ‘dwelling place’. Zebulun gets his name from his mother Lea, who says at birth: “Now my husband will dwell with me” (Genesis 30:20). She thinks that she won Jacob’s affection by the sixth son she gave birth to him. From this comes the thought of a reconciliation between Jacob and Leah.
What can we think of now when we read about Elon, the Zebulunite? That someone is called a strong man when he brings reconciliation where there is quarrel. It is someone who puts his hands on the shoulders of two quarrelling brothers or sisters. In Philippians 4 Paulus is such a strong man (Philippians 4:2-3). We can also show our strength by bringing brothers or sisters who are quarrelling together.
Elon is buried in Aijalon. One of the meanings of that name is ‘place of oaks’. The oak is an example of strength and durability. With his death, his life is not over and forgotten. The same power he shows in his life is linked to his death. Elon shows something of the kind of leader about whom we read in Hebrews 13: “Remember those who led you, who spoke the word of God to you; and considering the result of their conduct, imitate their faith” (Hebrews 13:7).
Judges 21:11
Elon
Elon means ‘strong’. He is a descendant of Zebulun, which means ‘dwelling place’. Zebulun gets his name from his mother Lea, who says at birth: “Now my husband will dwell with me” (Genesis 30:20). She thinks that she won Jacob’s affection by the sixth son she gave birth to him. From this comes the thought of a reconciliation between Jacob and Leah.
What can we think of now when we read about Elon, the Zebulunite? That someone is called a strong man when he brings reconciliation where there is quarrel. It is someone who puts his hands on the shoulders of two quarrelling brothers or sisters. In Philippians 4 Paulus is such a strong man (Philippians 4:2-3). We can also show our strength by bringing brothers or sisters who are quarrelling together.
Elon is buried in Aijalon. One of the meanings of that name is ‘place of oaks’. The oak is an example of strength and durability. With his death, his life is not over and forgotten. The same power he shows in his life is linked to his death. Elon shows something of the kind of leader about whom we read in Hebrews 13: “Remember those who led you, who spoke the word of God to you; and considering the result of their conduct, imitate their faith” (Hebrews 13:7).
Judges 21:12
Abdon
Again we can learn a lot from the meaning of the names. Abdon means ‘service’, Hillel ‘song of praise’ and Pirathon ‘freedom’, ‘princely’, ‘summit’ or ‘retribution’. If the service of an overseer comes from a heart full of praise and can be exercised in freedom, this is a benefit for the church. Such an overseer or leader will do his job with joy.
Much depends on the believers among whom he does his service. It should not be made difficult for him. Here is the admonition: “Obey your leaders and submit [to them], for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you” (Hebrews 13:17). For example, in each local church there is an interaction between the overseers or leaders and those who are being led.
If an overseer can do his work well, his (spiritual) sons and grandsons will continue the service and praise of their (spiritual) father and grandfather. Elderly and young people follow him. This also applies to the third generation, which is usually the generation that leaves.
The secret of his success is revealed by his victory over the Amalekites. He has conquered a piece of land from them during his lifetime. Amalek is a picture of the flesh. Abdon shows us the picture of a person who in practice has done the following: “Now those who belong to Christ Jesus have crucified the flesh with its passions and desires” (Galatians 5:24).
Abdon’s grave becomes a monument of this. Abdon has made his way up, in the mountains, by his victory over the flesh, of which the Amalekites are a picture. On his grave could be written: ‘He has conquered the flesh’.
Judges 21:13
Abdon
Again we can learn a lot from the meaning of the names. Abdon means ‘service’, Hillel ‘song of praise’ and Pirathon ‘freedom’, ‘princely’, ‘summit’ or ‘retribution’. If the service of an overseer comes from a heart full of praise and can be exercised in freedom, this is a benefit for the church. Such an overseer or leader will do his job with joy.
Much depends on the believers among whom he does his service. It should not be made difficult for him. Here is the admonition: “Obey your leaders and submit [to them], for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you” (Hebrews 13:17). For example, in each local church there is an interaction between the overseers or leaders and those who are being led.
If an overseer can do his work well, his (spiritual) sons and grandsons will continue the service and praise of their (spiritual) father and grandfather. Elderly and young people follow him. This also applies to the third generation, which is usually the generation that leaves.
The secret of his success is revealed by his victory over the Amalekites. He has conquered a piece of land from them during his lifetime. Amalek is a picture of the flesh. Abdon shows us the picture of a person who in practice has done the following: “Now those who belong to Christ Jesus have crucified the flesh with its passions and desires” (Galatians 5:24).
Abdon’s grave becomes a monument of this. Abdon has made his way up, in the mountains, by his victory over the flesh, of which the Amalekites are a picture. On his grave could be written: ‘He has conquered the flesh’.
Judges 21:14
Abdon
Again we can learn a lot from the meaning of the names. Abdon means ‘service’, Hillel ‘song of praise’ and Pirathon ‘freedom’, ‘princely’, ‘summit’ or ‘retribution’. If the service of an overseer comes from a heart full of praise and can be exercised in freedom, this is a benefit for the church. Such an overseer or leader will do his job with joy.
Much depends on the believers among whom he does his service. It should not be made difficult for him. Here is the admonition: “Obey your leaders and submit [to them], for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you” (Hebrews 13:17). For example, in each local church there is an interaction between the overseers or leaders and those who are being led.
If an overseer can do his work well, his (spiritual) sons and grandsons will continue the service and praise of their (spiritual) father and grandfather. Elderly and young people follow him. This also applies to the third generation, which is usually the generation that leaves.
The secret of his success is revealed by his victory over the Amalekites. He has conquered a piece of land from them during his lifetime. Amalek is a picture of the flesh. Abdon shows us the picture of a person who in practice has done the following: “Now those who belong to Christ Jesus have crucified the flesh with its passions and desires” (Galatians 5:24).
Abdon’s grave becomes a monument of this. Abdon has made his way up, in the mountains, by his victory over the flesh, of which the Amalekites are a picture. On his grave could be written: ‘He has conquered the flesh’.
Judges 21:16
Introduction
The history of Samson always appeals to the imagination. The man of great strength, who is also so weak. In contrast to the previous judges, who brought fellow citizens with them when fighting the enemy, Samson does everything on his own. He does not lead an army like Gideon and Jephthah. In this acting as a loner, where there is no connection with the people of God, Samson also seems to be focused on himself in a strong way. On the other hand, acting as a loner fits in with a people of God who, as a whole, have deviated far from the Word of God.
As far as professing Christianity is concerned, this situation can be found in Paul’s second letter to Timothy. If the decay in Christianity has taken such forms that it is no longer possible for Christianity as a whole to be restored, it comes down to personal faithfulness to the Lord and His Word. This faithfulness is found in the separation from sin and dedication to the Lord. Then there can be talk of “the man of God” (2 Timothy 3:17). This is the man who in his own life shows the characteristics of God, while everything around him is in a state of decay. It is someone who stands for God and His rights in the midst of a professing Christianity that does not take them into account. The whole principle of strength lies in being separated to God.
It is good to keep in mind that the people of those days do not so much represent people of today, but they represent spiritual power that guides an entire people or the individual today. If we apply this to Samson, we see that he represents the idea of the Nazirite. In other words, God wants to show by him that, in a time of decay, spiritual strength can only be found in someone who walks in separation from evil and in fellowship with Him. Complete separation to God is the source of strength in the struggle against our spiritual enemies. In a perfect way this can be seen in Jesus Christ. He is the true Nazirite.
The history of Samson is one of peculiar contrasts. In him we see on the one hand the grace and purpose of God, the plan God has for him. On the other hand, we see how little of it ends up in his life. What God means by Samson and who Samson is in practice are two different things. Samson is always a prisoner of the enemy from which he frees himself again and again. He even dies in the hands of his enemies, the Philistines. He is also a type of Israel that has separated God for Himself as a people, but that has not behaved as His people.
This is how it went with the church, which God has chosen as a heavenly people. The church has become unfaithful to its vocation to behave as a heavenly people on earth. She has become earthly oriented. Philistine principles have crept in and largely determine the face of the church, or rather professing Christianity. The following applies to her: “Holding to a form of godliness, although they have denied its power” (2 Timothy 3:5). That is what the Philistines represent. We will experience this phenomenon of ‘holding to a form of godliness’ again and again in the history we have before us.
For the church there is no complete restoration to be expected, although there are times of revival. Its earthly history ends, as in this book, in a still unbroken domination by the Philistines. Samson’s life shows us something of the Christian testimony on earth, both communally and personally. If the testimony becomes an individual matter rather than a common one, it means that the whole is in decay.
In Judges 13, the first chapter of Samson’s history, everything is seen from God’s side. We see how He is at work and makes sure that everything is prepared for the birth and upbringing of the Nazirite. God wants Samson to be a Nazirite all his life.
Numbers 6 contains the law of the Nazirite. There we read that someone can consecrate himself as a Nazirite for a certain period of time on a voluntary basis. To Samson that choice is not presented. God has destined him to be a Nazirite all his life, and He arranges everything in a way that it is also possible for him to meet God’s purpose with him. As this chapter makes clear, the entire preparation testifies to this.
That God does so is another testimony of His unceasing care and love for His people. This is even more evident when we think about how these people have once again become so unfaithful to Him, for the umpteenth time and now to the greatest extent. God is going to act sovereignly.
The Philistines
For the seventh time we read: “The sons of Israel again did evil in the sight of the LORD.” The rod that God uses now are the Philistines. The Philistines are not mentioned among the seven evil nations of Canaan. They have already been involved in a disciplinary action before (Judges 10:7). There, however, they are not the main enemy and they are now. They seize the land.
As for what or who the Philistines represent, something has already been said in the explanation of Judges 3:3. Because of the importance of the recognizability of this enemy, it is good to repeat a few things briefly and add some new characteristics. The Philistines represent people who externally occupy a position corresponding to what God has given to His people, without having a living relationship with God. They possess an external form of godliness (2 Timothy 3:5). In our time they can be compared to nominal Christians, people who pretend to be Christians, but are not born again. They are imitators.
Philistines represent a religion acceptable to not born again people. Their work is, for example, to stop up wells (Genesis 26:16). The meaning of this is that they prevent the Holy Spirit from working, for wells are a picture of the Word of God which is made alive by the Holy Spirit. The Lord Jesus speaks about this in John 4 and 7 (John 4:13-14; John 7:37-39).
Philistines use the things of God for their own benefit. That is the reproach God makes, among other things, the Philistines, through the prophet Joel (Joel 3:4-5). An example is that the nominal Christian gives to certain important biblical definitions a completely different content. Just think of the blessing of the childhood and the sonship of the believer. Believers are called children of God and also sons of God. What makes the nominal Christian of them? He says that all men are children of God. In this way, this blessing is brought down to the level of the natural, not born again human being.
And what to think of their view on the physical resurrection of Christ, one of the foundations of the Christian faith? The nominal Christian also speaks of the resurrection of Christ, but he means that Christ lives on in the ideas spread by His followers.
With the Philistines it is about recognizing the tactics they use to hollow out the truth of God and make it meaningless. To quote the verse quoted earlier from 2 Timothy 3: “They have denied its power” (2 Timothy 3:5). They invoke the Bible, but in reality the whole Bible doesn’t mean anything to them. Yet the only thing they want is to introduce their ideas to the Christian area. The Philistines are not enemies from outside the land, but they live in it.
Although they have no right to the land, for God has assigned it to His people (Deuteronomy 32:8-9), they still attach their name to it. The name Palestine is derived from the name Philistine. Of all Israel’s enemies, the Old Testament mentions most the Philistines. They have kept Israel in slavery longer than any other people. David has only defeated them once and for all.
If by grace and new birth we are children of God and not nominal Christians, we have to be very careful not to get under the spell of the pleasant life that the nominal Christians seem to lead. However, it is a life out of and for the flesh and not for God. The only thing that can save us from this is to occupy ourselves with the Lord Jesus, of whom David is a picture.
We see in Samson that he gets under the spell of the attractive side of the Philistines, represented in a few women. He is not the boss of his lusts. That means his downfall as a Nazirite and therefore he fails in his assignment. We will experience the same if we do not remain separated from what professing Christianity has to offer carnal man. We can no longer be a witness for God; our testimony will be destroyed.
Judges 21:17
God Begins to Work
Disciplinary action by means of the Philistines does not have the desired result. This time it does not bring Israel to a call to God. God waits in vain. The people have become accustomed to their misery and slavery; this is how deep they have sunk. If there is no calling, there cannot be a return. However, this does not mean that the sources of God’s grace are exhausted. He sees among the people who fear Him. To fulfill His plans, He makes use of a God-fearing couple, who also represents all the characteristics of weakness.
Manoah and his wife belong to the tribe of Dan. Dan is the weakest tribe of Israel, the tribe that has least responded to God’s command (Judges 1:34). They form a remnant like Joseph and Mary, Zechariah and Elizabeth, the shepherds, Anna and Simeon are at the time of the birth of the Lord Jesus (Luke 1-2). These are also dark days in Israel’s history. In addition, the woman is barren.
Also the meaning of the name Zorah does not make the case any brighter. Zorah means ‘nest of hornets or wasps’. Wasps or hornets stick or bite meanly. They are a picture of satanic attacks, seductive spirits, with which we have to deal in the later times in which we live (1 Timothy 4:1-2). They ‘sting’ where they can, especially to discourage us from doing something for God.
The tribe of Dan is a treacherous tribe (Genesis 49:17). Of all the tribes he is farthest from Jerusalem. Feeling at ease in such a place, having rest there – the meaning of the name Manoah is ‘rest’ –, is not a favorable sign. How can there be rest when everything is so contrary to God’s will? In Zechariah 1 the rest is not healthy either. The reproach there is how the earth can be at rest, while the city of Jerusalem is in ruins (Zechariah 1:11). The following verses show that God will not leave this matter alone and that He is committed to Jerusalem. That is also the case here.
Looking at the background of Samson’s birth, everything seems hopeless. But God starts His work where nothing more can be expected from man. This is how He usually works.
Judges 21:18
Barren
The first one to hear of God’s purpose is not Manoah, but his wife. God turns to her to indicate how weak the condition of the people is. The woman is in the Bible in general a picture of weakness. This weakness is further underlined by the statement that she is barren. An extra emphasis is placed on this by adding that she has borne no children.
So God also addresses Himself to us if He wants to make vessels of blessing of us. It must penetrate us well: if God wants to make use of us, He does not do so on the basis of who we are by nature. By nature we are not able to bear fruit. He says this to Manoah’s wife not as a reproach, but with love.
It seems that her barrenness has thrown her on the LORD. She will have often made known to Him her needs and desires. As a right-minded Israeli woman, she wishes offspring. Maybe she even prayed, like Hannah (1 Samuel 1:11), for a son who could be used by God. In the lives of Sarah, Rebekah and Hannah, also God-fearing, barren women, their barrenness has also caused exercises in the soul.
God’s time has come for the wife of Manoah. He promises her a son and gives her some instructions, both for her and for her son.
Judges 21:19
Instructions for the Wife
Before discussing the conditions that the son must meet in order to be a Nazirite, the mother is told what she has to take care of. From this, we can learn that everything that can hinder the formation of a Nazirite must be removed. It is important that parents take these instructions to heart.
Parents must ensure that they do not allow influences that may spiritually disfigure their children. Parents who have the interests of God and His people close to their heart, will, in their desire for children, pray for children who will be of use to the church. They want them to become true servants of God. They will not be satisfied with less. It’s about God’s church.
The family is not the only area where the formative influence is determined. The local church is also an atmosphere where children are formed. All those who are part of a local church should take into account the fact that their behavior affects the spiritual development of the children attending the meetings. This also applies if the children go with the parents into the houses of the fellow believers.
The upbringing of our children is aimed at making them live separated for the Lord. This requires from the parents to set an example. This attitude should be present with the parents even before the children are born. Wine or strong drink represent the pleasant things of life which in themselves do not have to be wrong. We have seen before that wine rejoices the heart of God and men. Wine is a picture of earthly, lawful joy. But if the desire is present to live entirely for God as a Nazirite, the danger that lies in earthly joy must be recognized.
The things of the earth can have an intoxicating effect. Earthly things can cloud the view on the true calling to live completely for God. They can be given such a large place that they take up the heart and time of someone who is called to live for God. The interests are gradually shifting from a focus on God and the things of heaven, to a focus on oneself and the things of the earth. It is more and more about our well-being than about what God is concerned with in view of His people.
It is also much more pleasant to enjoy to the fullest the good things of this life than to distance oneself from them and instead suffer hardship, slander and loneliness because of the unfaithfulness of God’s people. We must indeed have a good eye for what we live for, or better, for Whom we live.
Besides these things that are not wrong in themselves, Samson’s mother should not eat anything unclean. What is unclean is connected to sin. She must not allow anything sinful in her life. Thus she can remain in connection with God, Who cannot be connected to anything unclean. Parents can’t desire anything from their children in which they themselves are lacking. If parents read bad literature themselves, they cannot expect their children to stay away from it. Spiritual life will then not blossom, but die. If impurity is not given a chance, the power of spiritual life will be able to develop.
It will be clear that giving up harmful business does not in itself guarantee healthy growth. For this to happen, good food must be eaten. Yet in this history, the Holy Spirit especially emphasizes how necessary it is to renounce any hindrance that stands in the way of a proper fulfillment of being a Nazirite. How important are these instructions for parents who want to raise their children to useful instruments in the hand of the Lord.
A Nazirite is someone who shuns what stimulates nature (no wine or strong drink), who takes the woman’s place in weakness (let his hair grow) and who only wants the power of life to work (do not come into contact with death). These are the necessary conditions for the formation of that Nazirite with whom God can carry out His plan. This plan is to set aside the religion of the flesh – of which the Philistines are a picture – in order to prepare the way to introduce the man after His own heart, the Lord Jesus.
Judges 21:20
The Nazirite
The word Nazirite means ‘separated’ or ‘consecrated’. Both meanings are important to get to know God’s purpose with the Nazirite and hopefully to put it into practice. His purpose is to live a life that is separate from sin and dedicated to God. God wants these things to affect our heart and our conscience and to be worked out in our life.
More Nazirites are mentioned in the Bible. It says of Joseph that he is “the one distinguished [that is a Nazirite] among his brother” (Genesis 49:26). Samuel and John the baptist are also Nazirites (1 Samuel 1:11; Luke 1:15). The Lord Jesus is the Nazirite par excellence. He has drunk wine and touched unclean people and even dead people. Nowhere is there any indication He had long hair. Yet He is the true Nazirite, because He has fully complied with the spiritual meaning of the precepts that apply to the Nazirite. We too are faced with the spiritual significance of these precepts and are called upon to follow the Lord in them.
As said, Samson’s being a Nazirite is not a voluntary matter, but a calling from God. It will be his exercise to respond to that calling. It is remarkable that the regulations that the Nazirite must comply with in Numbers 6 are divided here between Samson’s mother and Samson himself. The mother is not allowed to drink wine or strong drink, although this of course also applies to Samson, whereas of Samson is only told here that he is not allowed to cut his hair. The long hair is an external feature, visible to others, while the other feature marks are not visible to others. The characteristics that are not visible are more related to the mind of the heart. His long hair, which is visible, is more in connection with showing that mind.
In the discussion of Judges 5:1 something has already been said about the general meaning long hair has in Scripture. With regard to Samson, the following can be added. The woman has long hair, this is normal. It is her honor (1 Corinthians 11:15). It is a constant symbol of her dependence and it is also her glory. If a man has long hair, “it is a dishonor to him” (1 Corinthians 11:14). God imposes this shame on the Nazirite. The Nazirite thus shows that he is giving up his place as a man, as the head of creation, and that he is taking a place of dependence, that of a woman. By this he indicates that he wants to be weak, so that the power of Christ may dwell upon him (2 Corinthians 12:9b).
A negative example of what long hair represents can be found in Revelation 9. There the monsters are seemingly strong, but in reality they derive their strength from someone else, namely the demonic Apollyon, which is depicted by their “hair like the hair of women” (Revelation 9:7-8). They do not follow their own will, but are dependent on this angel from the abyss that has power over them and governs them. For the Nazirite, his long hair means that his whole strength lies in his dependence on God.
About Samson is still written in our verse: “He shall begin to deliver Israel from the hands of the Philistines.” It expresses that he will not bring about a final deliverance.
Judges 21:21
The Woman’s Report
When Manoah’s wife has heard the prophecy, she goes to her husband. She first tells him about the appearance of the Angel of the LORD before she tells what He has told her. The Person Who brought the message has made a greater impression on her than what she has heard from Him. She calls Him “a man of God” with “the appearance of the angel of God”. In the Old Testament prophets are sometimes called ‘man of God’. By calling Him so, she acknowledges the Divine source of the message.
He also looked like an “angel of God”. It seems that she feels that this Person is more than a human being. She cannot say exactly Who He is. But His appearance makes her afraid. When Gideon discovers that he is dealing with the LORD Himself, he is also afraid (Judges 6:22). Isaiah expresses the same feelings (Isaiah 6:5), as does Moses (Exodus 3:6).
Because of this terrifying sight, Manoah’s wife did not dare to ask for His Name. The Visitor has also not made know to her His Name. He did tell her some things. He promised her that she shall conceive and give birth to a son. He also told her what she should not drink and eat. Finally, He told her that God wants this child to be a Nazirite to God. But she says nothing about their child’s mission, that he would fight against the Philistines.
Judges 21:22
The Woman’s Report
When Manoah’s wife has heard the prophecy, she goes to her husband. She first tells him about the appearance of the Angel of the LORD before she tells what He has told her. The Person Who brought the message has made a greater impression on her than what she has heard from Him. She calls Him “a man of God” with “the appearance of the angel of God”. In the Old Testament prophets are sometimes called ‘man of God’. By calling Him so, she acknowledges the Divine source of the message.
He also looked like an “angel of God”. It seems that she feels that this Person is more than a human being. She cannot say exactly Who He is. But His appearance makes her afraid. When Gideon discovers that he is dealing with the LORD Himself, he is also afraid (Judges 6:22). Isaiah expresses the same feelings (Isaiah 6:5), as does Moses (Exodus 3:6).
Because of this terrifying sight, Manoah’s wife did not dare to ask for His Name. The Visitor has also not made know to her His Name. He did tell her some things. He promised her that she shall conceive and give birth to a son. He also told her what she should not drink and eat. Finally, He told her that God wants this child to be a Nazirite to God. But she says nothing about their child’s mission, that he would fight against the Philistines.
Judges 21:23
Manoah’s Prayer
It is wonderful to see how Manoah reacts to everything his wife tells him. He trusts her completely. He knows his wife’s relationship with God and knows that she does not imagine anything. It is not strange for this couple to share things they have heard or seen from the LORD. Manoah and his wife can talk about the things of the LORD together. It is their common desire to live according to God’s will.
Also today, the way in which man and wife can share the things of the Lord with each other is the basis of a good marriage. Both should have their own relationship with the Lord through personal Bible reading and personal prayer. One cannot do that for the other. But they should not live both their own life apart from each other. Sharing with the other what each has seen of and received from the Lord, and correcting each other in certain matters, results in a harmonious marriage.
Manoah believes that what his wife has told her is a message from God. That is the starting point for his prayer. He has no doubt that what God has said will happen. He only has a question. That question is about the upbringing of the child that will be born. Parents-to-be will get to see a nice example here.
Judges 21:24
Answers to Prayer
“God listened to the voice of Manoah.” What an encouragement for anyone who desires to raise children according to God’s plan. The way in which prayer is heard is consistent with the earlier visit of the Angel of God. Again God passes by the man to make it clear that nothing of the man’s power can have a place in deliverance. He goes again to the woman when she is alone. She immediately recognizes Him and quickly goes to get her husband. There is no doubt with her, while Manoah has his questions.
He must first be sure that he is indeed dealing with the Person of the first visit. He receives the confirmation. Then he repeats the question he asked in his prayer in Judges 13:8. However, there is a difference between Judges 13:8 and Judges 13:12. In Judges 13:8, he asks how they, as parents, should treat the child. In Judges 13:12 the question refers more to the child itself. He asks about the mode of life and the vocation of the boy.
Asking such questions is important. Parents who do this are aware that they will not have children for themselves, but that they may raise them up for God so that He may be glorified in the lives of those children. In fact, it is about the question for which we raise our children: for a high position in this world or a high position in the kingdom of God? A high position in the kingdom of God requires taking a humble place.
In order to enter the kingdom of God, a child must first be “born again” (John 3:3; 5). Then the development of the Christian character must take place. This is done by growing in the things of God. A child thus formed will later prove to be of great use to the church and in the service of God.
It is important to pay close attention to the child’s mode of life. Parents must ensure that children make time for the Lord’s things, even when they are busy with homework and the like. It is important that their children learn to have a personal relationship with the Lord and to involve Him in everything they do. Children may get to know in the Lord Someone with Whom they may have a confidential relationship.
It is also good to pay attention to the nature of the work they may do for the Lord. Each child has different abilities, is differently equipped by the Lord. Good parents will encourage their children to use their natural abilities for the Lord. They may also teach their children that God likes it when they do what they can. They don’t have to be more than they are.
This awareness of being accepted by God depends to a large extent on the feeling parents give their child that it is accepted by them as it is. Accepting things that are wrong is, of course, excluded.
The answer Manoah gets is the same as the answer his wife has heard before. This answer does not refer to the boy but to the mother. It is remarkable that the Angel does not tell the father these things. We can learn from this that the atmosphere in the house is most determined by the mother and that especially her influence on the formation of the child is great.
When the Angel repeats His answer He gave to the woman earlier, He gives a small extension of the things she must refrain from: “She should not eat anything that comes from the vine.” This indicates that raising a child requires a lot from the parents.
Abandoning one’s own interests and giving up all kinds of pleasures is fundamental for achieving the set goal. This certainly does not mean that there is no more fun to be had or that parents should always be afraid to do something wrong. It’s about what parents are willing to do to really enjoy their children. Such parents will wholeheartedly agree with the word of the apostle John: “I have no greater joy than this, to hear of my children walking in the truth” (3 John 1:4).
In the world, and unfortunately it also occurs among Christians, people do not want (for a while) to have children because they are seen as an impediment to experiencing “the fun things of life”. Children cause too many obligations. Whoever sees the real purpose of the child blessing will want to work hard to know that real joy.
Judges 21:25
Answers to Prayer
“God listened to the voice of Manoah.” What an encouragement for anyone who desires to raise children according to God’s plan. The way in which prayer is heard is consistent with the earlier visit of the Angel of God. Again God passes by the man to make it clear that nothing of the man’s power can have a place in deliverance. He goes again to the woman when she is alone. She immediately recognizes Him and quickly goes to get her husband. There is no doubt with her, while Manoah has his questions.
He must first be sure that he is indeed dealing with the Person of the first visit. He receives the confirmation. Then he repeats the question he asked in his prayer in Judges 13:8. However, there is a difference between Judges 13:8 and Judges 13:12. In Judges 13:8, he asks how they, as parents, should treat the child. In Judges 13:12 the question refers more to the child itself. He asks about the mode of life and the vocation of the boy.
Asking such questions is important. Parents who do this are aware that they will not have children for themselves, but that they may raise them up for God so that He may be glorified in the lives of those children. In fact, it is about the question for which we raise our children: for a high position in this world or a high position in the kingdom of God? A high position in the kingdom of God requires taking a humble place.
In order to enter the kingdom of God, a child must first be “born again” (John 3:3; 5). Then the development of the Christian character must take place. This is done by growing in the things of God. A child thus formed will later prove to be of great use to the church and in the service of God.
It is important to pay close attention to the child’s mode of life. Parents must ensure that children make time for the Lord’s things, even when they are busy with homework and the like. It is important that their children learn to have a personal relationship with the Lord and to involve Him in everything they do. Children may get to know in the Lord Someone with Whom they may have a confidential relationship.
It is also good to pay attention to the nature of the work they may do for the Lord. Each child has different abilities, is differently equipped by the Lord. Good parents will encourage their children to use their natural abilities for the Lord. They may also teach their children that God likes it when they do what they can. They don’t have to be more than they are.
This awareness of being accepted by God depends to a large extent on the feeling parents give their child that it is accepted by them as it is. Accepting things that are wrong is, of course, excluded.
The answer Manoah gets is the same as the answer his wife has heard before. This answer does not refer to the boy but to the mother. It is remarkable that the Angel does not tell the father these things. We can learn from this that the atmosphere in the house is most determined by the mother and that especially her influence on the formation of the child is great.
When the Angel repeats His answer He gave to the woman earlier, He gives a small extension of the things she must refrain from: “She should not eat anything that comes from the vine.” This indicates that raising a child requires a lot from the parents.
Abandoning one’s own interests and giving up all kinds of pleasures is fundamental for achieving the set goal. This certainly does not mean that there is no more fun to be had or that parents should always be afraid to do something wrong. It’s about what parents are willing to do to really enjoy their children. Such parents will wholeheartedly agree with the word of the apostle John: “I have no greater joy than this, to hear of my children walking in the truth” (3 John 1:4).
In the world, and unfortunately it also occurs among Christians, people do not want (for a while) to have children because they are seen as an impediment to experiencing “the fun things of life”. Children cause too many obligations. Whoever sees the real purpose of the child blessing will want to work hard to know that real joy.