About thirty years before Sam'son began to rule in the west and southwestern parts of Is'ra-el, there was raised to the office of High Priest in Shi'loh a man named E'li. He held this position for forty years, the last ten of which coincided with the first ten years of Sam'son's twenty year reign. During his tenure of office as High Priest in the tabernacle he also held a place of much influence in the nation as a magistrate. Strictly speaking, he was not a "Judge," although it is said that he "judged Is'ra-el for forty years." This statement is due to the fact that during his priesthood there was no Judge whose reign extended over the entire land. In his priestly office, therefore, E'li advised the people in respect to civil matters, and decided over legal problems.
The time had now come for great changes in the national life of Is'ra-el. For nearly three hundred years there had been no centralized national authority, and the tribes had been very loosely related to one another and to the nation. What is known as the "Period of Judges" had witnessed many disgraceful sins, frequent lapses into idolatry, constant failures to uphold True Religion; and the country had suffered periodic invasions and oppressions from the heathen nations adjoining their land.
But in spite of the bloodshed, lawlessness, and superstition of that troubled period, it is easy to trace the progress of God's plan for uniting the widely separated and disordered tribes of Is'ra-el. Running through the entire story is the thread of God's purpose to purify the nation which was to become the great religious teacher of the world, and in whose land the Sav'ior was to be born. Chief among the factors which had brought the tribes into greater unity were their common faith in the religion of Je-ho'vah, their sense of racial unity, the pressure of common danger from foreign oppressors, and the brave leadership of great heroes raised up by God.
The tribes of the west and southwest were oppressed by occasional raids from the Phi-lis'tines, but there was no general war nor invasions of the land by foreign nations. A general state of irreverence and religious decline prevailed throughout the land, but notable exceptions to this rule are seen in the stories of Na-o'mi, Bo'az and Ruth. The LORD was preparing Is'ra-el for a great religious awakening, and for a closer union of worship and nationality.
The stories drawn from the books of Sam'u-el cover important events in the period which led to the formation of the great Is'ra-el-it-ish monarchy under Saul as the first king.
As we learnt in previous chapters, the office of High Priest of Is'ra-el was held exclusively by descendants of Aa'ron, and that this honor was given to the eldest son of each generation, unless there were good reasons why he could not serve. In the case of E'li, he was a descendant of Ith'a-mar, the youngest son of Aa'ron. The rank was probably given to him because at the death of the last High Priest of the family of E-le-a'zer, the eldest son of Aa'ron, his son was too young or inexperienced to assume the office.
E'li was a devout and pious man of God, and served the people with honor for a long period of time. He was lacking, however, in one very important respect: he was careless in the religious training of his sons, failing to restrain them from ways of immorality and blasphemy. For these failures he was severely punished, and his family doomed to lose their priestly heritage.
In his declining years E'li turnt over many duties of the priesthood to his two sons, Hoph'ni and Phin'e-has. Even while performing these sacred duties, they acted very wickedly. They were greedy, selfish, and depraved in conduct. They brought religion into disrepute and contempt, and caused the people to "abhor the offering of the LORD." Reports of their doings were brought to E'li, but he merely remonstrated with them in a feeble manner, letting them go on in their evil ways. He was not only High Priest, but a magistrate in Is'ra-el, and should have sternly punished his sons, who were so wicked that the Bible record speaks of them as "sons of Be'li-al who knew not the LORD."
Tuesday, January 24, 2017
Monday, January 23, 2017
Story 73: The Marriage Of Ruth And Bo'az ll
There was one other serious impediment in the way of the marriage of Ruth and Bo'az. Another Is'ra-el-ite, who was a nearer kinsman to Mah'lon, was entitled to the heart and hand of Ruth; only after he had given up all claims to this right and responsibility could Bo'az legally proceed with the marriage which he desired so much.
It is Bo'az who takes the leading part in the final act of this fascinating drama. Throughout the story his character has stood out in superb glory, but now it shines forth in the brilliance of the noonday sun. We have seen him as a successful farmer; honoring, and honored by, his workmen; we have looked upon him in his generous regard for the poor, quick to perceive virtue and to honor it; he has lived and walked before us as a deeply religious and wholly righteous man, wise and self-controlled; and we have admired him as a manly and sincere lover, always pure in thought and deed.
Now we are to behold him as a hero dealing fairly with a rival, meeting with honor every requirement of the laws of his people, and acting as a redeemer for the woman he loved. Going at once to the place of civil judgment, he acted in a spirit of candor and fair dealing. In the presence of witnesses he stated the facts, giving the lawful heir to Mah'lon's inheritance, which included the obligation of taking Ruth as a wife, a fair opportunity to claim all that the law allowed him.
When the kinsman of Mah'lon refused to carry out his responsibilities in the Lev'i-rate Marriage, Bo'az paid the required redemption fee, and he and Ruth were married at once.
There was born to them a son whom they called O'bed, who later became the father of Jes'se, and the grandfather of Da'vid, the great king of Is'ra-el. Thus Bo'az and Ruth became the ancestors of a long line of kings who ruled over Is'ra-el and Ju'dah, and of the Mes-si'ah who came into the world to save mankind from sin and to head a great Spiritual Kingdom.
It is Bo'az who takes the leading part in the final act of this fascinating drama. Throughout the story his character has stood out in superb glory, but now it shines forth in the brilliance of the noonday sun. We have seen him as a successful farmer; honoring, and honored by, his workmen; we have looked upon him in his generous regard for the poor, quick to perceive virtue and to honor it; he has lived and walked before us as a deeply religious and wholly righteous man, wise and self-controlled; and we have admired him as a manly and sincere lover, always pure in thought and deed.
Now we are to behold him as a hero dealing fairly with a rival, meeting with honor every requirement of the laws of his people, and acting as a redeemer for the woman he loved. Going at once to the place of civil judgment, he acted in a spirit of candor and fair dealing. In the presence of witnesses he stated the facts, giving the lawful heir to Mah'lon's inheritance, which included the obligation of taking Ruth as a wife, a fair opportunity to claim all that the law allowed him.
When the kinsman of Mah'lon refused to carry out his responsibilities in the Lev'i-rate Marriage, Bo'az paid the required redemption fee, and he and Ruth were married at once.
There was born to them a son whom they called O'bed, who later became the father of Jes'se, and the grandfather of Da'vid, the great king of Is'ra-el. Thus Bo'az and Ruth became the ancestors of a long line of kings who ruled over Is'ra-el and Ju'dah, and of the Mes-si'ah who came into the world to save mankind from sin and to head a great Spiritual Kingdom.
Saturday, January 21, 2017
Story 73: The Marriage Of Ruth And Bo'az l
Na-o'mi was very happy when Ruth told her in whose field she had gleaned, and of the courtesy shown her by the owner. Bo'az had also been kind to E-lim'e-lech before the family had gone to Mo'ab, and Na-o'mi called this to mind with deep gratitude for God's continued goodness.
The law of Lev'i-rate Marriage was a custom of the Is'ra-el-ites which required the closest unmarried male relative of a man who died without children to purchase the family inheritance and to marry the widow. Na-o'mi knew of this law, but seems to have thought at first that it would not apply to Ruth, who belonged to a foreign nation. After Ruth was converted to the Jewish religion, however, and because the friendship with Bo'az seemed to be ordered by Divine Providence, Na-o'mi felt that the law should be carried out for the benefit of her son's widow. She therefore encouraged Ruth in her friendship with the noble and highly respected kinsman of her deceased husband, and the courtship which followed had her blessing.
It is evident that neither Na-o'mi nor Ruth resorted to any questionable designs on the heart of Bo'az. Na-o'mi did not direct Ruth in the choice of the field in which she gleaned, nor did Ruth know to whom the field belonged when she entered it. Her application was made to the steward in charge of the harvest. Bo'az himself took the first steps in their acquaintance and in the close friendship which grew among them. Ruth did not know of his relation to her deceased husband, nor did she know of the law of Lev'i-rate Marriage. The growth of their friendship was the natural result of the love and respect which they felt for one another.
In taking such an active part in guiding Ruth in her relations with Bo'az, Na-o'mi performed a solemn duty of both religion and friendship. Under the religious laws of her people her dead son Mah'lon had certain claims upon Bo'az, and she hastened to press these claims. In her deep love for Ruth she felt it her duty to make sure that adequate provision was taken for her future security and happiness.
Under the laws of Lev'i-rate Marriage it was customary for the woman to take the lead in presenting her claims. Although Bo'az had shown warm affection for Ruth, she must make the first move in offering to become his wife. She was modest and timid, so the customary procedure in this matter had to be arranged by her mother-in-law Na-o'mi. The method adopted by Na-o'mi was wholly proper under Oriental customs; though it might be frowned upon today, the purity and honor of the entire procedure is proved by its happy result.
Ruth modestly confessed the love and esteem which existed between them, asked for the guardianship and protection to which she was entitled from him, and sincerely renounced the claims of all others. In his reply Bo'az showed complete respect for the will and law of God, praised Ruth for her kindness and virtue, and promised to remove all obstacles to her early marriage.
The law of Lev'i-rate Marriage was a custom of the Is'ra-el-ites which required the closest unmarried male relative of a man who died without children to purchase the family inheritance and to marry the widow. Na-o'mi knew of this law, but seems to have thought at first that it would not apply to Ruth, who belonged to a foreign nation. After Ruth was converted to the Jewish religion, however, and because the friendship with Bo'az seemed to be ordered by Divine Providence, Na-o'mi felt that the law should be carried out for the benefit of her son's widow. She therefore encouraged Ruth in her friendship with the noble and highly respected kinsman of her deceased husband, and the courtship which followed had her blessing.
It is evident that neither Na-o'mi nor Ruth resorted to any questionable designs on the heart of Bo'az. Na-o'mi did not direct Ruth in the choice of the field in which she gleaned, nor did Ruth know to whom the field belonged when she entered it. Her application was made to the steward in charge of the harvest. Bo'az himself took the first steps in their acquaintance and in the close friendship which grew among them. Ruth did not know of his relation to her deceased husband, nor did she know of the law of Lev'i-rate Marriage. The growth of their friendship was the natural result of the love and respect which they felt for one another.
In taking such an active part in guiding Ruth in her relations with Bo'az, Na-o'mi performed a solemn duty of both religion and friendship. Under the religious laws of her people her dead son Mah'lon had certain claims upon Bo'az, and she hastened to press these claims. In her deep love for Ruth she felt it her duty to make sure that adequate provision was taken for her future security and happiness.
Under the laws of Lev'i-rate Marriage it was customary for the woman to take the lead in presenting her claims. Although Bo'az had shown warm affection for Ruth, she must make the first move in offering to become his wife. She was modest and timid, so the customary procedure in this matter had to be arranged by her mother-in-law Na-o'mi. The method adopted by Na-o'mi was wholly proper under Oriental customs; though it might be frowned upon today, the purity and honor of the entire procedure is proved by its happy result.
Ruth modestly confessed the love and esteem which existed between them, asked for the guardianship and protection to which she was entitled from him, and sincerely renounced the claims of all others. In his reply Bo'az showed complete respect for the will and law of God, praised Ruth for her kindness and virtue, and promised to remove all obstacles to her early marriage.
Friday, January 20, 2017
Story 72: The Beautiful Story Of Na-o'mi, Ruth, and Bo'az lll
Na-o'mi was given a hearty and gracious welcome by her relatives and friends. She was glad to be back among them, but in her heart-broken state over the loss of her husband and two sons, she cried, "Do not call me Na-o'mi, but call me Ma'ra: for the Almighty hath dealt very bitterly with me." The name Na-o'mi means "pleasantness", while Ma'ra means "bitterness". Adding to these sorrows was the impoverished condition of the two widows. Since there was no one else to provide a livelihood for them, Ruth was obliged to look for some kind of work.
The hand of Providence directed Ruth to glean in one of the fields owned by Bo'az. She received permission from the steward in charge of the reapers to gather scattered barley behind the harvesters. In the hot, broiling sun she worked hard all day, not even taking time to return to her home for a brief rest. Toward evening Bo'az went out into the field to see what progress had been made by his reapers, and greetings were exchanged with all his workers. Attracted by the patient toil of a stranger among the women who were gleaning in the field, he asked of his steward. "Whose damsel is this, and what is her nationality?" He was told that she was the woman of Mo'ab who had returnt with Na-o'mi. He had heard many favorable comments concerning her, but up to this time had not been given an opportunity of meeting her.
Bo'az walked over to where Ruth was gleaning, but she was so busy that she did not hear him when he first spoke to her. Then he spoke again saying, "Hearest thou not, my daughter?" He told her to continue to glean in his field, and to avoid the fields of others. He then tenderly assured her that he had arranged for her protection, and kindly asked her to take refreshment from the water brought into the fields for the harvest hands. Ruth courteously expressed her thanks for this favor, bowing her head to the ground in the custom which prevailed in those days.
Then followed in the harvest field a romantic conversion which is unrivaled in all other stories. The words of Bo'az were thoughtful, respectful, and deeply religious.
With great tenderness Bo'az asked Ruth to share his hospitality in the meal which he had brought to the field. He also tactfully ordered his reapers to see that enough grain was purposely left behind them to give Ruth an abundance of food when she returnt in the evening to the home of her moth-in-law.
Ruth continued to glean in the fields of Bo'az throughout the harvest season. The admiration of Bo'az for the charm and virtue of this woman of Mo'ab soon developed into deep affection. Ruth, moreover, soon fell deeply in love with Bo'az, not merely because he had been kind to her, but because she had found him worthy of her heart.
The hand of Providence directed Ruth to glean in one of the fields owned by Bo'az. She received permission from the steward in charge of the reapers to gather scattered barley behind the harvesters. In the hot, broiling sun she worked hard all day, not even taking time to return to her home for a brief rest. Toward evening Bo'az went out into the field to see what progress had been made by his reapers, and greetings were exchanged with all his workers. Attracted by the patient toil of a stranger among the women who were gleaning in the field, he asked of his steward. "Whose damsel is this, and what is her nationality?" He was told that she was the woman of Mo'ab who had returnt with Na-o'mi. He had heard many favorable comments concerning her, but up to this time had not been given an opportunity of meeting her.
Bo'az walked over to where Ruth was gleaning, but she was so busy that she did not hear him when he first spoke to her. Then he spoke again saying, "Hearest thou not, my daughter?" He told her to continue to glean in his field, and to avoid the fields of others. He then tenderly assured her that he had arranged for her protection, and kindly asked her to take refreshment from the water brought into the fields for the harvest hands. Ruth courteously expressed her thanks for this favor, bowing her head to the ground in the custom which prevailed in those days.
Then followed in the harvest field a romantic conversion which is unrivaled in all other stories. The words of Bo'az were thoughtful, respectful, and deeply religious.
With great tenderness Bo'az asked Ruth to share his hospitality in the meal which he had brought to the field. He also tactfully ordered his reapers to see that enough grain was purposely left behind them to give Ruth an abundance of food when she returnt in the evening to the home of her moth-in-law.
Ruth continued to glean in the fields of Bo'az throughout the harvest season. The admiration of Bo'az for the charm and virtue of this woman of Mo'ab soon developed into deep affection. Ruth, moreover, soon fell deeply in love with Bo'az, not merely because he had been kind to her, but because she had found him worthy of her heart.
Wednesday, January 18, 2017
Story 72: The Beautiful Story Of Na-o'mi, Ruth, And Bo'az ll
News came to Na-o'mi that the famine was ended in the land of Ju'dah, and she began to feel a strong impulse to return to her native land and kindred. For ten years she had lived in a foreign land without complaint, but now she longed to go home. Tenderly she told Ruth and Or'pah of her decision, and advised them to return to their parents. They were young, so Na-o'mi expressed the hope that they would find good husbands among their own people, and that the blessings of God would rest upon them.
Ruth and Or'pah loved Na-o'mi so deeply, and their relations with her had been so friendly, that they could not bear the thought of being separated from her. They begged Na-o'mi either to stay with them in Mo'ab, or else to let them go back with her to the land of Ju'dah. When she insisted in returning to her native land, they both journeyed with her to the border between Mo'ab and Is'ra-el. It was truly a touching scene when they reached the place and time for final partings. Or'pah yielded to the advice of her mother-in-law, bade her a fond farewell, and went back to live among her own people. But Ruth clung to Na-o'mi, refused to leave her, and poured the depth of her love into these beautiful words:
"Entreat me not to leave thee,
Or to return from following after thee:
For whither thou goest, I will go;
And where thou lodgest, I will lodge;
Thy people shall be my people,
And thy God my God:
Where thou diest, will I die,
And there will I be buried:
The LORD do so to me, and more also,
If ought but death part thee and me."
Na-o'mi graciously accepted this wonderful appeal, and the two women journeyed together on the road to the Dead Sea, walked along the borders of this Sea to the north, crossed the Jor'dan, and made their way up the rugged mountain road to the little town of Beth'le-hem.
The scene changes again to this lovely Jewish town and the surrounding country side. Ruth, in her wholehearted love for Na-o'mi and for Na-o'mi's God, had given up her nationality, the gods of her fathers, and the hope of marriage among her own people; by these sacrifices she proved her desire to become an Is'ra-el-ite in spirit and in practice. With noble unselfishness she began a life of toil and self-denial in her new home, thinking only of the welfare and security of her mother-in-law.
With many fond hopes Na-o'mi took Ruth into the full enjoyment of her rights as an Is'ra-el-ite, and planned for her marriage to some member of the family of E-lim'e-lech in order to provide an heir to the rights and honors of Ruth's deceased husband.
Ruth and Or'pah loved Na-o'mi so deeply, and their relations with her had been so friendly, that they could not bear the thought of being separated from her. They begged Na-o'mi either to stay with them in Mo'ab, or else to let them go back with her to the land of Ju'dah. When she insisted in returning to her native land, they both journeyed with her to the border between Mo'ab and Is'ra-el. It was truly a touching scene when they reached the place and time for final partings. Or'pah yielded to the advice of her mother-in-law, bade her a fond farewell, and went back to live among her own people. But Ruth clung to Na-o'mi, refused to leave her, and poured the depth of her love into these beautiful words:
"Entreat me not to leave thee,
Or to return from following after thee:
For whither thou goest, I will go;
And where thou lodgest, I will lodge;
Thy people shall be my people,
And thy God my God:
Where thou diest, will I die,
And there will I be buried:
The LORD do so to me, and more also,
If ought but death part thee and me."
Na-o'mi graciously accepted this wonderful appeal, and the two women journeyed together on the road to the Dead Sea, walked along the borders of this Sea to the north, crossed the Jor'dan, and made their way up the rugged mountain road to the little town of Beth'le-hem.
The scene changes again to this lovely Jewish town and the surrounding country side. Ruth, in her wholehearted love for Na-o'mi and for Na-o'mi's God, had given up her nationality, the gods of her fathers, and the hope of marriage among her own people; by these sacrifices she proved her desire to become an Is'ra-el-ite in spirit and in practice. With noble unselfishness she began a life of toil and self-denial in her new home, thinking only of the welfare and security of her mother-in-law.
With many fond hopes Na-o'mi took Ruth into the full enjoyment of her rights as an Is'ra-el-ite, and planned for her marriage to some member of the family of E-lim'e-lech in order to provide an heir to the rights and honors of Ruth's deceased husband.
Tuesday, January 17, 2017
Story 72: The Beautiful Story Of Na-o'mi, Ruth, And Bo'az l
The story of Ruth and Na-o'mi and Bo'az which follows the book of Judges in our Bible is one of the gems of sacred literature,-so beautiful that it is unequaled in any writings of fiction or fact. The incidents related are among the most fascinating of the entire Bible. They took place sometime during the periods of Judges, and are in striking contrast to the irreverence, idolatry, tumults, and cruelties so common during that era.
With poetic beauty and simplicity, and moving to its happy ending with delightful directness and continuity, the story presents an entrancing picture of rural life in ancient Is'ra-el. It tells of the reverses and sorrows of a devout family, of the trials and hardships of poverty, of noble deeds by two heroic and beautiful women; and relates in a most charming manner stories of romance, marriage, and domestic happiness.
The first scene of this lovely story opens in the peaceful little town of Beth'le-hem in Ju'dah, later made famous as the home of David and the birthplace of Jesus. Living in the hill country near this town was a farmer whose name was E-lim'e-lech, with his wife named Na-o'mi, and two sons who were called Mah'lon and Chil'i-on. The town had been visited by a severe drought, the crops had failed, and there was a great famine in that part of the country. Pressed by poverty, E-lim'e-lech decided to take his family to the fertile plateaus of Mo'ab, across the Jor'dan and southeast of the lands of Reu'ben.
The scene changes, and we find the devout little family of four living among idolatrous people, surrounded by heathen altars, and with no neighbors who loved and served their God. Settled on a farm in their newly chosen home their material circumstances were greatly improved, but their religious loyalty and devotion were placed under great strain. These four noble Is'ra-el-ites, however, lived true to the faith of their fathers, withstood all temptations of idolatry, and, instead of being influenced by their neighbors to take part in the evils of Mo'ab, they led them to respect the True God and the religion of the Is'ra-el-ites. There soon grew between this He'brew family and the Mo'ab-ites a spirit of tolerance in religion, and of friendly regard in the common interests of life.
The happiness of the little family was soon disturbed by the coming of the Angel of death. E-lim'e-lech, the faithful husband and loving father, was called to his eternal home. Na-o'mi's heart was filled with unutterable grief, and the two boys were lonely and distressed. Because of the poverty to which they had been reduced by the famine in Ju'dah and the long journey which they had made, it was impossible for them to carry their dead back to their native land. Thus they were obliged to bury E-lim'e-lech's body in a strange land and among a strange people.
In the course of a few years Mah'lon and Chil'i-on married young women of Mo'ab; one was called Or'pah, and the others name was Ruth. Soon the family was visited with a double sorrow. Both of the young men died, and, instead of one lone widow cheered by two loyal sons and two devoted daughters-in-law, there were three heart-broken widows. What a tragic picture of grief and trial! A lonely widow, well advanced in years, far away from home, in a strange land and among strange people; two lonely widows, young and strong, their lives made more desolate because they had married outside their own race; and the loneliness of all three deepened because there were no children to comfort them.
Na-o'mi became strongly attached to her two daughters-in-law, and they both loved her very dearly. The three bereaved women lived together in perfect understanding and sympathy. No ill-feeling arose because of racial or religious differences. Na-o'mi's pious nature and upright conduct gradually turnt both Ruth and Or'pah toward the Jewish religion.
With poetic beauty and simplicity, and moving to its happy ending with delightful directness and continuity, the story presents an entrancing picture of rural life in ancient Is'ra-el. It tells of the reverses and sorrows of a devout family, of the trials and hardships of poverty, of noble deeds by two heroic and beautiful women; and relates in a most charming manner stories of romance, marriage, and domestic happiness.
The first scene of this lovely story opens in the peaceful little town of Beth'le-hem in Ju'dah, later made famous as the home of David and the birthplace of Jesus. Living in the hill country near this town was a farmer whose name was E-lim'e-lech, with his wife named Na-o'mi, and two sons who were called Mah'lon and Chil'i-on. The town had been visited by a severe drought, the crops had failed, and there was a great famine in that part of the country. Pressed by poverty, E-lim'e-lech decided to take his family to the fertile plateaus of Mo'ab, across the Jor'dan and southeast of the lands of Reu'ben.
The scene changes, and we find the devout little family of four living among idolatrous people, surrounded by heathen altars, and with no neighbors who loved and served their God. Settled on a farm in their newly chosen home their material circumstances were greatly improved, but their religious loyalty and devotion were placed under great strain. These four noble Is'ra-el-ites, however, lived true to the faith of their fathers, withstood all temptations of idolatry, and, instead of being influenced by their neighbors to take part in the evils of Mo'ab, they led them to respect the True God and the religion of the Is'ra-el-ites. There soon grew between this He'brew family and the Mo'ab-ites a spirit of tolerance in religion, and of friendly regard in the common interests of life.
The happiness of the little family was soon disturbed by the coming of the Angel of death. E-lim'e-lech, the faithful husband and loving father, was called to his eternal home. Na-o'mi's heart was filled with unutterable grief, and the two boys were lonely and distressed. Because of the poverty to which they had been reduced by the famine in Ju'dah and the long journey which they had made, it was impossible for them to carry their dead back to their native land. Thus they were obliged to bury E-lim'e-lech's body in a strange land and among a strange people.
In the course of a few years Mah'lon and Chil'i-on married young women of Mo'ab; one was called Or'pah, and the others name was Ruth. Soon the family was visited with a double sorrow. Both of the young men died, and, instead of one lone widow cheered by two loyal sons and two devoted daughters-in-law, there were three heart-broken widows. What a tragic picture of grief and trial! A lonely widow, well advanced in years, far away from home, in a strange land and among strange people; two lonely widows, young and strong, their lives made more desolate because they had married outside their own race; and the loneliness of all three deepened because there were no children to comfort them.
Na-o'mi became strongly attached to her two daughters-in-law, and they both loved her very dearly. The three bereaved women lived together in perfect understanding and sympathy. No ill-feeling arose because of racial or religious differences. Na-o'mi's pious nature and upright conduct gradually turnt both Ruth and Or'pah toward the Jewish religion.
Saturday, January 14, 2017
Story 71: Sam'son's Weakness Atoned By His Dying Feat lll
In his blinded and weakened condition Sam'son was carried to Ga'za, where he became the slave of his captors. He was given the humiliating work of grinding corn with mill stones which were turnt by hand. As an object of ridicule and scorn in the city where he had performed one of his mightiest feats, and jeered by people who once had been terrified by him, Sam'son spent his closing days in unspeakable disgrace and shame. Yet now when Sam'son had lost his eyesight he saw more clearly the most valuable spiritual things of life: the folly of fraternizing with the forces of evil whom God had sent him to destroy; the gross sin of trifling with the sacred vows of consecration to God; the realization that spiritual power can be retained and exercised only while living in harmony with the will of God; that restoration is secured by repentance.
The Phi-lis'tines regarded their final subjection of Sam'son as a triumph of their fish-god Da'gon over the God of Is'ra-el, and all the nobles of the land gathered in the fine temple at Ga'za to engage in a great festive celebration of Sam'son's humiliation. The whole temple was filled with throngs of people, and more than three thousand made merry on the roof-garden. Sam'son was brought to the festival that he might be jeered and buffeted, and to be ridiculed in every possible way.
But the LORD had shown mercy toward Sam'son, whose hair was beginning to grow again. He felt his former strength returning, and sought an opportunity of using it once more in vengeance upon his enemies. He had learnt of the manner in which the temple was built, and had probably seen it before his eyes were put out.
Standing in the center of the great hall of the temple were two huge pillars which supported the beams for the galleries and for the central part of the roof-garden. Sam'son was placed in the middle of the crowd so that they could make sport of him as he blindly danced before them. He asked the boy who was guiding him to let him lean against the pillars to rest. Standing between the two huge pillars, Sam'son prayed:
"O LORD God, remember me, I pray Thee, and strengthen me,
I pray Thee, only this once, O God, that I may be at once avenged
of the Phi-lis'tines for my two eyes."
Then he took hold of the two pillars and surged at them with all his might, saying as he did so:
"Let me die with the Phi-lis'tines."
The pillars began to sway, they tottered, they were broken; and the whole building collapsed into one terrible mass of ruins, bringing death to the vast throngs of Phi-lis'tines who were engaged in drunken revelry and jeers against the True God of Is'ra-el. The clamors of revelry and idolatry were suddenly changed into shrieks of agony and dying groans as thousands perished.
Among the thousands of slain Phi-lis'tines there lay the body of the hero of Is'ra-el who, for twenty years, had held the oppressors of his nation in a state of constant fear by his superhuman exploits. He had now given his life in one final mighty deed against the enemies of God.
His kinsmen and friends from the tribe of Dan were permitted to remove the body from the ruins of the temple of Da'gon, and it was buried with honor in the cemetery of his father near the mountain home where he had resided throughout his remarkable career. The stories of his exploits became highly prized in the later development of Is'ra-el as a nation, and Sam'son's name has been immortalized by poets and musicians.
The Phi-lis'tines regarded their final subjection of Sam'son as a triumph of their fish-god Da'gon over the God of Is'ra-el, and all the nobles of the land gathered in the fine temple at Ga'za to engage in a great festive celebration of Sam'son's humiliation. The whole temple was filled with throngs of people, and more than three thousand made merry on the roof-garden. Sam'son was brought to the festival that he might be jeered and buffeted, and to be ridiculed in every possible way.
But the LORD had shown mercy toward Sam'son, whose hair was beginning to grow again. He felt his former strength returning, and sought an opportunity of using it once more in vengeance upon his enemies. He had learnt of the manner in which the temple was built, and had probably seen it before his eyes were put out.
Standing in the center of the great hall of the temple were two huge pillars which supported the beams for the galleries and for the central part of the roof-garden. Sam'son was placed in the middle of the crowd so that they could make sport of him as he blindly danced before them. He asked the boy who was guiding him to let him lean against the pillars to rest. Standing between the two huge pillars, Sam'son prayed:
"O LORD God, remember me, I pray Thee, and strengthen me,
I pray Thee, only this once, O God, that I may be at once avenged
of the Phi-lis'tines for my two eyes."
Then he took hold of the two pillars and surged at them with all his might, saying as he did so:
"Let me die with the Phi-lis'tines."
The pillars began to sway, they tottered, they were broken; and the whole building collapsed into one terrible mass of ruins, bringing death to the vast throngs of Phi-lis'tines who were engaged in drunken revelry and jeers against the True God of Is'ra-el. The clamors of revelry and idolatry were suddenly changed into shrieks of agony and dying groans as thousands perished.
Among the thousands of slain Phi-lis'tines there lay the body of the hero of Is'ra-el who, for twenty years, had held the oppressors of his nation in a state of constant fear by his superhuman exploits. He had now given his life in one final mighty deed against the enemies of God.
His kinsmen and friends from the tribe of Dan were permitted to remove the body from the ruins of the temple of Da'gon, and it was buried with honor in the cemetery of his father near the mountain home where he had resided throughout his remarkable career. The stories of his exploits became highly prized in the later development of Is'ra-el as a nation, and Sam'son's name has been immortalized by poets and musicians.
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