DOCSLIB.ORG

The Arts Corner

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Arts Corner The Arts Corner Imperfect Hero In the latest movie version of the Samson saga, the hero is Samson’s riddles shown fighting against all odds, but with God on his side When King Balek hears of the re- markable Hebrew, he dispatches his son Rallah to entrap him. They send By Gerard Condon to this day the term ‘philistine’ is a their strongest fighter into the land of byword for a brutal person. Their local Dan, laying wagers that no one could ITH ITS vivid portrayal of passion, enforcer, Prince Rallah (Jackson Rath- better him. Samson, of course, steps sin and salvation, it is not surprising bone, made up with an evil-looking forward and easily defeats the prize- Wthat the story of Samson has been goatee and black eyeliner), does not fighter; but then falls head-over-heels brought to the big screen many times, hesitate to kill any Hebrew who does for his sister, Taren (Frances Sholto- most notably in 1949 by the maestro not pay tribute to the king, Balek (Billy Douglas) and soon proposes marriage. of the biblical epic, Cecil B. DeMille. Zane, veteran of many bad-guy roles, Samson’s parents urge him not to This latest version, from Pure Flix, is including Cal Hockley in Titanic). These marry the Philistine beauty. On the an earnest, but flawed, retelling of the characters are not biblical. They are other hand, Prince Rallah and his wife story from the Book of Judges, chap- included in the movie for dramatic ef- Delilah (Caitlin Leahy), see the po- ters 13-16. fect, to personalize the rivalry between tential in the match for subduing the The movie’s opening credits Samson and the Philistines. Hebrew strongman. Samson himself briefly set out the historical context: Samson was not an especially is conflicted by his decision, and goes Moses had led the Hebrews into the moral man. He has an eye for women into the wilderness in search of a sign Promised Land. Each of the 12 tribes and enjoys getting the better of people from God. There, in a poorly staged then settled a different part of Is- with his riddles. Yet, as his parents, scene, he is attacked by a lion, which rael. Moses was succeeded by Joshua Manoah (Rutger Hauer) and Zeal- he easily defeats with his bare hands. and then by successive ‘judges’, who phonis (Lindsay Wagner, a TV star in Some time later, on passing that way, defended the people with varying the 1970s) keep reminding their son, he finds honey in the lion’s decom- degrees of success. Samson (played God has blessed him with an excep- posing belly, which he takes as a sign by British actor Taylor James), of the tional strength for the deliverance of of the nourishment that can be found tribe of Dan, would prove to be the Israel. This gift came with a condition, in adversity: last and most effective of the Judges. the so-called ‘nazirite vow’: that Sam- “Out of the eater, something to By this time (c.1170 BC), the He- son should not drink wine, or cut his eat; brews had become serfs to the Phil- hair, or ever touch a dead body. Oth- Out of the strong, came what is istines. They were so oppressive that erwise he should lose all his strength. sweet.” 42 MES SEN GER OF ST. AN THO NY | OCTOBER 2018 King Balek is played by Billy Zane, veteran of many bad-guy roles, including Cal Hockley in Titanic, while the lead role is played by British actor Taylor James Samson decides to proceed with the marriage, which is hosted by the Philistines in the city of Timnah. There, Samson drinks wine, breach- ing his nazirite vow, and taunts Prince Rallah with a riddle. Rallah blackmails Taren into obtaining the meaning of tism, etc., albeit without the drench- two centuries later by David, who fi- the riddle from her husband. ing that is depicted in the movie. nally defeated the Philistines. Destiny and revenge Delilah, the temptress Pure Flix The conflict between Rallah and It is only at this point that the Pure Flix is an independent film Samson is renewed. Samson kills 30 biblical story introduces us to the studio founded in 2005 in Arizona, Philistine soldiers, looting their bod- character of Delilah, whom Samson USA, and is best known for the God’s ies, further compromising his nazirite loves. Whereas the Bible describes her not Dead series, the third of which was vow. He goes on to vent his anger on as a trickster and a temptress, the released earlier this year. In contrast the Philistines by having foxes drag movie portrays Delilah in a sympa- with the secular attitudes of most burning torches through their corn- thetic light, even if this characteriza- film producers, Pure Flix is proud of fields. In revenge, Prince Rallah throws tion does not make sense in light its evangelical, ‘Bible belt’ origins. The Taren and her family onto the fire. of her final betrayal. The movie way this movie highlights Samson’s Stricken by grief and guilt, Samson does accurately quote her most as- personal conversion to God, for ex- retreats into the wilderness. There, tute question: “How can you say you ample, is typical of evangelical spiritu- Caleb (Greg Kriek), a brother who is love me when you do not trust me?” ality. So too is the movie’s treatment not mentioned in the Bible, persuades (Judges 16:15). Samson’s reply divulg- of this part of the Bible as an his- him to confront Rallah. When Sam- es the sole remaining secret to his torical fact, taking highly improbable son sees his father being martyred exceptional strength, his uncut hair. events at face value. (another element not recorded in the Armed with this knowledge, Delilah It is surprising, then, that the Bible), his rage rises once again. Using cuts Samson’s hair while he sleeps. movie takes such liberty with the a donkey’s jawbone, he singlehanded- In the Bible it is someone else who Book of Judges, embellishing it with ly destroys Rallah’s 1,000-strong army performs this task. subplots that are not in the Bible, in a single day. His third vow broken, his strength while omitting others, such as Sam- Following the rebellion, Samson sapped, Samson is easily captured, son’s miraculous nativity. The fin- returns to his home and is formally then blinded and imprisoned by ished product reminds me of the plot anointed as Judge. While this Prince Rallah. Later, he is brought of Ridley Scott’s Gladiator, with its scene is not recounted in the out before the assembly of the persecuted hero (Samson), whose first Book of Judges, it resembles Philistines “to amuse them,” love (Taren) was murdered, and who the ceremony of appointment as the Bible tells us. In the rebels against an evil prince (Rallah) for other leaders in ancient story’s best-known scene, who had usurped the throne of his Israel. The symbol of anoint- Samson calls on God father (Balek). ing with oil is retained in and, his hair having But this movie is no Gladiator. our sacraments of Bap- regrown, shakes the While the 1949 Samson and Delilah Philistine cita- won Oscars for its set and costumes, del until it falls, this version certainly will not. The The movie portrays crushing all of Is- Holy Land looks far too neat to be Deborah (Caitlin Leahy) rael’s enemies, as real; the rocks like painted Styrofoam in a sympathetic well as himself. and the beards obviously fake. The light, even if this His courage, acting is hammy and clichéd; the sto- characterization does the movie con- ryline of the movie was so disjointed not make sense in the cludes, would that it had me reaching for my Bible. light of her final betrayal be followed The book is better. ✦ OCTOBER 2018 | MES SEN GER OF ST. AN THO NY 43.
Load more

Recommended publications
  • The Wife of Manoah, the Mother of Samson
    546 THE WIFE OF MANOAH, THE MOTHER OF SAMSON Magdel le Roux University of South Africa P O Box 392, UNISA 0003 E-mail: [email protected] (Received 21/04/2016; accepted 06/07/2016) ABSTRACT The last account of the judges is that of Samson (Judges 13–16). This account has all the elements of a blockbuster. All the indications are that Samson would be an extraordinary person. And yet, even though Samson may be regarded as some sort of hero, the story suggests that Samson was also the weakest or most ineffective of the judges. Tension is created through the juxtaposition of “ideal” and “non-ideal” bodies. An alternative ideology, as a hidden polemic, is concealed in the account. As in the case of Achsah (Judges 1:11–15) and Deborah (Judges 4–5), the nameless wife of Manoah (the mother of Samson) serves as an illustration of “countercultural rhetoric” as a hidden polemic. INTRODUCTION In the dominant cultural ideology of the Israelite tribes, ideal, whole bodies were those of male Israelite soldiers without any defects. This is the image that comes to mind when one first reads about the strong man, Samson, although in time one becomes more aware of his weaknesses than his strengths. These accounts (Judges 14–16) are full of violence and of Samson’s personal revenge, but they also describe his weakness for women. In the case of Samson, an ideal male body develops into an “unwhole body” in that an aesthetic element is added to the story: God favours Samson despite his disobedience (Chs 14–16).
    [Show full text]
  • Samson Gods Strong Man English
    Bible for Children presents SAMSON, GOD’S STRONG MAN Written by: Edward Hughes Illustrated by: Janie Forest; Alastair Paterson Adapted by: Lyn Doerksen Produced by: Bible for Children www.M1914.org ©2021 Bible for Children, Inc. License: You have the right to copy or print this story, as long as you do not sell it. Long ago, in the land of Israel, lived a man named Manoah. He and his wife had no children. One day the Angel of the LORD appeared to Mrs. Manoah. "You will have a very special baby," He said. She told her husband the wonderful news. Manoah prayed, "Oh my Lord . come to us again. Teach us what we shall do for the child." The Angel told Manoah the child must never have his hair cut, must never drink alcohol, and must never eat certain foods. God had chosen this child to be a judge. He would lead Israel. God's people certainly needed help. They left God out of their lives, and then were bullied by their enemies, the Philistines. But when they prayed, God heard. He sent this baby who would become the world's strongest man. "So the woman bore a son and called his name Samson: and the child grew, and the LORD blessed him. And the spirit of the LORD began to move upon him." Samson became very strong. One day he fought a young lion with his bare hands - and killed it! Later, Samson tasted honey from a swarm of bees which had nested in the lion's dead body.
    [Show full text]
  • I. Genealogies from Adam to David (1 : 1-9 :44)
    LESSON TWO 4-6 I. GENEALOGIES FROM ADAM TO DAVID (1 : 1-9:44) 3. THE DESCENDANTS OF THE TRIBE OF JUDAH (2:l-55,4:23) INTRODUCTION The sons of Judah were mothered by Canaanite women, however, Perez was destined to be very important in God’s plans. Several familiar names appear in chapters 4-6. The families of the Levites were to have their inheritance in the land of PaIestine . TEXT Chapter 2-1. These are the sons of Israel: Reuben, Simeon, Levi, and Judah, Issachar, and Zebulun, 2. Dan, Joseph, and Benjamin, Naphtali, Gad, and Asher. 3. The sons of Judah: Er, and Onan, and Shelah; which three were born unto him of Shua’s daughter the Canaanitess. And Er, Judah’s first-born, was wicked in the sight of Jehovah; and he slew him. 4, And Tamar his daughter-in-law bare him Perez and Zerah. All the sons of Judah were five. 5. The sons of Perez: Hezron, and Hamul. 6. And the sons of Zerah: Zimri, and Ehan, and Heman, and Calcol, and Dara; five of them in all. 7. And the sons of Carmi: Achar, the troubler of Israel, who committed a trespass in the devoted thing. 8. And the sons of Ethan: Azariah. 9. The sons also of Hezron, that were born unto him: Jerahmeel, and Ram, and Chelubai. 10. And Ram begat Amminadab, and Amminadab begat Nahshon, prince of the children of Judah: 11. and Nahshon begat Salma, and Salma begat Boaz. 12. and Boaz begat Obed, and Obed begat Jesse; 13.
    [Show full text]
  • 164 460 Malahkee Jeanba, Rastafari
    460 Malahkee Jeanba, Rastafari Nazarite Worrior Samson: A Rasta Story (Xlibris: Bloomington, 2012), 4. 461 Ibid., 6. 462 Ibid., 8. 463 Eric Hobsbawm, Bandits (New York: Pantheon Books, 1981). 464 Anand Prahlad interrogates a similar concept in Reggae Wisdom: Proverbs in Jamaican Music (Jackson: University Press of Mississippi, 2001), 73. 465 Niditch, “My Brother Esau Is a Hairy Man,” 70. 466 I recognize the historic shifts in the Nazirite vow as it is described in the Hebrew Bible. Yet, this dissertation does not contend with these changes because Rasta readers do not distinguish between the vows of Samson, Samuel, Absolom, and the vow of Numbers 6. 467 Scholar Marc Zvi Brettler discounts that the Nazirite vow serves as a unifying theme for the Samson cycle. This chapter proves the centrality of the vow in Rastafari readings of Samson. Marc Zvi Brettler, The Book of Judges (London: Routledge, 2002), 40-60. 468 Richard Runyararo Mahomva, March 25, 2013, “Rastalk: Seperation of the Dread Man from the Rasta Man,” Voice of the Ras, http://voiceoftheras.blogspot.com/2013/03/separation-of-dread-man-from-rasta- man.html. 469 White Dread, January 25, 2006 (6:36 p.m.), Jah-rastafari.com, http://www.jah- rastafari.com/forum/message- view.asp?message_group=1268&word_search=samson&SearchType=Phrase&SearchWh at=Messages&search_user=white%20dread. 470 Jeanba, Rastafari Nazarite Worrior Samson, 52. 471 Scholars debate whether or not Samson imbibes wine or fermented liquor. Because Judges does not specify, this chapter will not make a claim either way. For more on this debate, see Gregory Mobley’s The Empty Men: The Heroic Tradition of Ancient Israel (New York: Doubleday, 2005), 180.
    [Show full text]
  • Could the Story of Samson Be True Or Is It Just a Myth
    UNIVERZA V MARIBORU FILOZOFSKA FAKULTETA Oddelek za anglistiko in amerikanistiko DIPLOMSKO DELO Marija Vodopivec Maribor, 2014 UNIVERZA V MARIBORU FILOZOFSKA FAKULTETA Oddelek za anglistiko in amerikanistiko Diplomsko delo SAMSONOVA AGONIJA JOHNA MILTONA: KOMPARATIVNI PRISTOP K LIKU SAMSONU Graduation thesis MILTON’S SAMSON AGONISTES: A COMPARATIVE APPROACH TO THE CHARACTER OF SAMSON Mentor: izr. prof. dr. Michelle Gadpaille Kandidat: Marija Vodopivec Študijski program: Pedagogika in Angleški jezik s književnostjo Maribor, 2014 Lektor: Izr. Prof. Dr. Michelle Gadpaille AKNOWLEDGEMENTS I want to thank my mentor, Dr. Michelle Gadpaille for her guidance and her valuable advice during my writing. I want to thank my parents, Drago and Agata for always supporting me and encouraging me during my studies. I want to thank my sister Marta and her husband Nino for always being there for me when I needed the most. I want to thank my big brother Marko and his lovely Tea for encouraging me and believing in me. I also want to thank my dear Denis for encouraging me, making me happy and for not graduating before me. FILOZOFSKA FAKULTETA Koroška cesta 160 2000 Maribor, Slovenija www.ff.um.si IZJAVA Podpisani-a MARIJA VODOPIVEC rojen-a 31.07.1988 študent-ka Filozofske fakultete Univerze v Mariboru, smer ANGLEŠKI JEZIK S KNJIŽEVNOSTJO IN PEDAGOGIKA, izjavljam, da je diplomsko delo z naslovom SAMSONOVA AGONIJA JOHNA MILTONA: KOMPARATIVNI PRISTOP K LIKU SAMSONU / MILTON’S SAMSON AGONISTES: A COMPARATIVE APPROACH TO THE CHARACTER OF SAMSON pri mentorju-ici IZR. PROF. DR. MICHELLE GADPAILLE, avtorsko delo. V diplomskem delu so uporabljeni viri in literatura korektno navedeni; teksti niso prepisani brez navedbe avtorjev.
    [Show full text]
  • Lie Satan's Tool
    Central Pentecostal Ministries From the Pulpit... Lie Satan’s Tool Pastor Donald Shoots “But evil men and seducers shall wax worse and worse, deceiving, and being deceived.” II Timothy 3:13 “And they shall turn away their ears from the truth, and shall be turned unto fables.” II Timothy 4:4 Men are all too often deceived by a lie. Understand that a lie is the original reason for deception. If you don’t have a lie, it’s impossible to have deception. We must know Christ to know truth. He is truth and calls all people to it. Deception comes only after a lie has taken root in the hearts and minds of people. The fall of man, in the beginning, was because of a lie. Let’s not let the great initial tool of satan fade away from the story books of religion. That was the first tool of satan, a lie! Not drugs, robbery, murder, gambling or pornography. “And the serpent said unto the woman, Ye shall not surely die” (Genesis 3:4). This was not a long sentence, paragraph or book. This was not a program on Television or an hour dissertation from the perverted pulpits of time. It was one short lie, which would roll in hearts, breeding rebellion against the Holy God. One quick phrase, one subtle, carefully-worded sentence made up of five words, turned the world upside down, and because of this lie, hell will be full. One lie and men and women by the millions will enter the eternal place called hell, where the Bible says the “worm dieth not” (Mark 9:44).
    [Show full text]
  • Romanticizing Samson's Mother
    Romanticizing Samson’s Mother Romanticizing Samson’s Mother David J. Zucker, Aurora, Colorado, USA Abstract Samson’s mother is nameless in the Hebrew Bible. Little is said about her as a person. Roughly two millennia ago, in three sources of Rewritten Bibles her character is fleshed out, she becomes much more of a real figure. This article addresses specific verses pertaining to her in Judges 13 showing how they were recast in three pieces of literature from the Late Second Temple period and beyond. The three works are Josephus’ Judean Antiquities; Biblical Antiquities (Pseudo-Philo – Liber Antiquitatum Biblicarum [L.A.B.]); and the homiletic discourse, Pseudo-Philo’s “On Samson.” Key Words: Biblical Antiquities (Pseudo-Philo – Liber Antiquitatum Biblicarum [L.A.B.]); Josephus’ Judean Antiquities; Judges 13; Ms. Manoah/Eluma; Pseudo-Philo’s “On Samson.” Although anonymized in the biblical book of Judges, Samson’s mother increasingly is a person of interest in a number of writings created in the Late Second Temple period and after, i.e. the centuries around the time of the turning of the millennium two thousand years ago, about 200 BCE-200 CE and beyond. She becomes romanticized and idealized; she becomes more prominent and empowered in these works. Referring to specific verses which address her in Judges 13, this article shows how in three later texts a new picture of this woman emerges. The three sources under consideration are: Flavius Josephus’ Judean Antiquities (also known as the Antiquities of the Jews); a Pseudepigraphic work titled Biblical Antiquities (Pseudo-Philo – Liber Antiquitatum Biblicarum [L.A.B.]) and a third source, the homiletic Pseudepigraphic work, Pseudo-Philo “On Samson.” All three of these texts come under the rubric, Rewritten Bible or Rewritten Scripture.
    [Show full text]
  • Duke University Dissertation Template
    The Male Coming-of-Age Theme in the Hebrew Bible by Stephen Michael Wilson Department of Religion Duke University Date:_______________________ Approved: ___________________________ Carol L. Meyers, Supervisor ___________________________ Stephen Chapman ___________________________ Ellen F. Davis ___________________________ Eric M. Meyers ___________________________ Susan Niditch Dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religion in the Graduate School of Duke University 2013 i v ABSTRACT The Male Coming-of-Age Theme in the Hebrew Bible by Stephen Michael Wilson Department of Religion Duke University Date:_______________________ Approved: ___________________________ Carol L. Meyers, Supervisor ___________________________ Stephen Chapman ___________________________ Ellen F. Davis ___________________________ Eric M. Meyers ___________________________ Susan Niditch An abstract of a dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religion in the Graduate School of Duke University 2013 i v Copyright by Stephen Michael Wilson 2013 Abstract This study identifies and elaborates on a theme in the Hebrew Bible (HB) that has largely gone unnoticed by scholars: the transition of a male adolescent from boyhood to manhood. Beyond identifying the coming-of-age theme in different HB texts, the project also describes how the theme is employed by biblical narrators and redactors to highlight broader messages and transitions in the historical narratives of the HB. It also considers how these stories provide insight into the varying representations of biblical masculinity. The project begins by showing how the recent discussions on masculinity in the HB and biblical rites of passage are incomplete without an analysis of how a boy becomes a man in the biblical text.
    [Show full text]
  • The Death of Samson,” OTE 33/1 (2020): 162-174
    162 Bar, “The Death of Samson,” OTE 33/1 (2020): 162-174 The Death of Samson SHAUL BAR (UNIVERSITY OF MEMPHIS, USA) ABSTRACT This article examines the story of Samson’s death. From the time that he was captured by the Philistines until his death, the Bible describes at length the events that led to his downfall. This includes three major parts. The first Philistine event was jubilation at the temple of their god Dagon, which consists of two short rhymes which appear in poetic form. This was followed by Samson’s plea for God’s help and the destruction of the Philistine’s temple. The last part mentions Samson’s burial. Examination of the Philistine’s rhymes reveals that they ascribe Samson’s downfall to their god, which adds a religious dimension to the story. Samson was the only person whose death wish was granted. His death wish is similar to other death wishes from the ancient world. The mention of his burial and its location links the end of the story to its beginning, which is the story of his birth.* KEYWORDS: Samson, Philistines, seranim, Dagon, Fable, En-hakkore A INTRODUCTION Samson was a unique judge, unlike any other mentioned in the Book of Judges. Thus, not surprisingly, even his death was described in exceptional detail. The last part of Samson’s life is narrated in chapter 16:23–31. This section can be divided into three parts: 1) Verses 23–27 that describe the Philistine’s jubilation at Samson’s fall; 2) Verses 28–30 Samson’s revenge and his death; 3) Verse 31 the burial of Samson with a ‘formula ending’.
    [Show full text]
  • KINGDOMS Family Guide
    KINGDOMS Family Guide Welcome to IMMERSE The Bible Reading Experience Leading a family is arguably one of the most challenging tasks a person can undertake. And since families are the core unit in the church, their growth and development directly impacts the health of the communi- ties where they serve. The Immerse: Kingdoms Family Reading Guide is a resource designed to assist parents, guardians, and other family lead- ers to guide their families in the transformative Immerse experience. Planning Your Family Experience This family guide is essentially an abridged version of Immerse: King- doms. So it’s an excellent way for young readers in your family to par- ticipate in the Immerse experience without becoming overwhelmed. The readings are shorter than the readings in Immerse: Kingdoms and are always drawn from within a single day’s reading. This helps every- one in the family to stay together, whether reading from the family guide or the complete Kingdoms volume. Each daily Bible reading in the family guide is introduced by a short paragraph to orient young readers to what they are about to read. This paragraph will also help to connect the individual daily Scripture pas- sages to the big story revealed in the whole Bible. (This is an excellent tool for helping you guide your family discussions.) The family guide readings end with a feature called Thinking To- gether, created especially for young readers. These provide reflective statements and questions to help them think more deeply about the Scriptures they have read. (Thinking Together is also useful for guiding your family discussions.) The readings in the family guide are intended primarily for children i ii IMMERSE • KINGDOMS in grades 4 to 8.
    [Show full text]
  • Who Cut Samson's Hair?
    WHO CUT SAMSON’S HAIR? THE INTERPRETATION OF JUDGES 16:19A RECONSIDERED Cornelis Houtman1 1. Introduction Who cut Samson’s hair? Delilah or some man? Judges 16, the final chapter of the Samson cycle which narrates how Samson could be overpowered by the Philistines through Delilah, allows both interpretations. This does not mean, however, that both are equally plausible. As we shall see, the second interpretation is more fitting in the supposed circumstances. The relevant text for answering the question raised is found in Judg 16:19. In the Hebrew Bible it runs as follows: ותישׁנהו על־ברכיה ותקרא לאישׁ ותגלח את־שׁבע מחלפות ראשׁו By ‘literal’ translating, it can be rendered in the following way: And she (Delilah) made him (Samson) sleep upon her knees; and she called for2 the man and she cut3 the seven locks of his head.4 Or: and she had him cut the seven locks of his head.5 1 I am indebted to Rev. Jaap Faber, Kampen, the Netherlands, for correcting the English of this article at a number of points. ,means (cf. Judg 4:6, 16:18,25 and see, e.g., Exod 1:18, 7:11, 8:4 ל + קרא In this context 2 21), ‘to summon’, ‘to bring out’ (possibly by her personal handmaid [cf. Exod 2:5, Dan 13:15,17–19,36 (Vulgate)]). 3 For such a translation and translations which allow this interpretation, see, e.g., the African Die Bybel in Afrikaans (1936), the German Einheitsübersetzung der Heiligen Schrift (1980), the French La Sainte Bible (Nouvelle version Segond révisée [1989]), the Dutch De Nieuwe Bijbelvertaling (2004) and Naardense Bijbel (2004), the German Bibel in gerechter Sprache (2006).
    [Show full text]
  • Samson and Delilah” (Judges 16:1-30) January 12, 2014 John Bruce, Pastor
    Creekside Community Church Strange Tales, “Samson and Delilah” (Judges 16:1-30) January 12, 2014 John Bruce, Pastor What I appreciate most about Bob, Reg and the other Celebrate Recovery leaders is that they are Christ-centered. Celebrate Recovery isn’t a self-help plan to get people to clean up their lives and fly right. Recovery begins with acknowledging that we are all great sinners but Christ is a great Savior. No man-made program can save us from the sin that lives inside each of us – only Jesus can – which is powerfully illustrated in the passage we’ll look at this morning as we continue in the Strange Tales of the book of Judges and the story of Samson and Delilah. Samson is one of the most unlikely heroes in the Bible. He is both the strongest of men and the weakest of men; the man in whom the power of God is very evident yet one of the most resistant men to God in the Bible. He is the best equipped judge to save Israel, yet the least likely to do so because he is a self-absorbed loner. Samson’s story reminds us of the power sin has to enslave even the strongest of us and the power God has to save even the worst of us. As chapter 16 opens, Samson has judged Israel for many years. He’s killed a lot of Philistines yet the Philistines still rule Israel because Samson’s personal war with the Philistines is fueled by his desire for revenge rather than in response to God.
    [Show full text]