Good morning, ladies and gentlemen. Glad to to see each of you, those of you online for joining us too, and those who will come in late for joining us too, and all about you've. Got an outline there available for you. And we're going to jump back into Samson here today. Glad to have for the first time ever here today, Madison Jandren. It the newlyweds are back. He's always been Madison Rascue before today. But anyway, welcome. I'm back from the honeymoon and we'll be in just a moment. Judges 14, beginning in verse 15, continuing the life of Samson. Let me lead us in a word of prayer. Heavenly Father, thank you for your watch, care, and your blessings to us and the presence of the Lord that we feel in this place as we come and the intriguing, interesting things we look into the word of God, especially in the book of Judges. Pray that you'd guide us today in this study, in Jesus name, amen. Glad to have three from Houston too. We'll give official introductions later. So we come in, we've been studying the biblical narrative of Samson beginning in Judges chapter 13. And here we are to the 6th time we've come together to learn a little bit about Samson. We got his birth announcement, which took a full chapter basically of the narrative. And then last week, within five weeks, we did the birth announcement and his birth. And then we come into chapter 14 and he meets a woman whom he would like to marry. And so he sends his parents to make the negotiations of that Philistine woman. His parents are not terribly excited about this because she is not one of us. She is a philistine. What they did not know is that the Lord was behind all this and that the whole thing was a set up. The whole thing was a set up to be able to put some vengeance upon the Philistines. And I want to focus on that a little bit today when we finish out the story. Because vengeance is mine, saith the Lord. This one, if you don't read it closely, it looks like vengeance is Samson's. But really the Lord was cooking up this whole deal from the very beginning and he was the one working this. And we'll see that a little bit more as we continue to study. And so today we come to Judges chapter 14, verse 15. Now remember that we had been in the midst of a seven day celebration, or we had started a seven day celebration. This was the 30 companions that gathered together with Samson. And we were told last week in the first part of Judges chapter 14, that it was customary for the young men to get together and have a feast. I took this not as the wedding feast, as many people do, but as the bachelor party. This is before the wedding. And the young men, it was their custom to get together and have some fun. And when young men get together and have fun, somebody is going to dare somebody else. And this is what happened. There is a bet that has been placed on the table. The bet has to do with a riddle. And the riddle is what in verse twelve, I think. Let's see here verse 14, just one verse earlier. The riddle right here. Out of the eater came forth meat, out of the strong came forth sweetness. We know from having read the story that Samson is really the only person on earth, literally, that knows the answer to this riddle because he has not even told his parents about the killing of the lion and then going back later, probably several months later. And there is the carcass and the honeybees within it and the sweetness. So out of the eater came forth meat, out of the strong came forth sweetness is his riddle. Nobody could know the answer. He is convinced this one hasn't leaked out anywhere. Mom didn't accidentally tell the story and spill the beans. This one's safe. I'm going to carry this out. And so they thought about it. It says they could not in three days expound the riddle. Now we come and it says it came to pass on the 7th day. I'm going to stop right there and talk a little bit about this issue now. I think in your outline, it's actually later, it came about on the 7th day. I am going to interpret this, strangely enough, as the fourth day. And you know that I am a biblical literalist. And so how in the world can I make the 7th day to be the fourth day? For three days they could not expound the riddle. And then the next day, I'm going to interpret it this way, the next day, which happened to be the Sabbath, the 7th day, it was the Sabbath, but it's the fourth day of the riddle. Now. The reason I'm going to do that will become apparent later because there's a little interpretive difficulty later on in this passage to make this work. So my interpretation will be that this just happens to be the 7th day of the week, the fourth day of the riddle. Incidentally, I am not a big fan of the Septuagint. And in our Taos Prophecy Conference, september 22 through 24 of this year, I'm going to talk a little bit about the Septuagint and why I'm not a fan of the Septuagint, but nonetheless, let me say that the Septuagint does actually they put in their text it came about on the fourth day rather than the 7th day. So I didn't just totally make this up. There's Rashi, the Middle Ages Jewish commentator. He says this is on the Sabbath day. So it's kind of probably the most popular way to deal with the issue that we're going to bump into in a minute. So here we go again. They could not in three days, expound on the riddle. On the fourth day, the next day, which happened to be the Sabbath, they said unto Samson's, wife, entice thy husband that he may declare unto us the riddle. Okay, up to there, we can kind of understand. Let's assume this might not be a safe assumption, but let's assume that these 30 companions well, it's not even an assumption to know that they are Philistines. They come from Timnath. Let's go ahead and assume they were schoolmates, maybe cousins, maybe neighbors. They've known each other all their lives. And so some of these 30 men come and say, hey, cuz, we need to know the answer to this riddle. We are in dire straits. We are going to have to provide 30 garments, expensive linen. There is no way we can pay this bill. And maybe she him haws around a little bit. He's not going to tell me, and I can't trick him. So they go beyond saying, hey, entice thy husband that he may declare to us the riddle, and they put a threat on it, lest we lest we burn thee and thy father's house with fire. Now that all of a sudden is enticement to entice she is enticed to entice. She now has got to do this. Now, let's put aside our old Western ways of first comes love, then comes marriage, then comes Samson with a baby carriage. Especially the first part here love, then marriage. In the ancient world, it was marriage, then love. And he liked her, everything. They had interviewed one another, but it was a business arrangement at this point, if I can put it that way. And likely, as in Fiddler on the Roof, they do eventually express their love to each other 25 years later. Yeah, I guess I have fallen in love with you. But marriage came before love. So here she's got to be thinking a little bit. I'm reading between the lines, so if you don't agree, you can throw this part out. But she's got to be thinking a little bit. You know, I barely know the guy. I mean, he's strong and he's handsome, and the dowry price was right and everything's good about this arrangement, but to lose my life over this thing, I'm not that committed to him. And to risk my family's life and house and prosperity and goods, no, I'm not going to do this. So I am going to try to entice my husband. So entice thy husband that he may declare to us the riddle, lest we burn thee in thy father's house with fire. And then this little again, I'll call it an interesting phrase here. Have ye called us to take that? We have, is it not so? I don't know about you, but I kind of look at that and say, what? What in the world are you guys saying? Have ye called us to take that? We have. Now, if you notice in the King James. There's a lot of italicized words right here. Is it so? So really the only word in the Hebrew is not, we might say, how would we say it? You called us into this wedding feast, bachelor party to trick us to lose everything we had. No, that kind of statement. They are wondering now, and perhaps one of the reasons they are being so threatening to this young, soon to be bride. They are threatening, hey, we think you enticed us to become companions for this bachelor party so that we could lose everything. And so we don't mind throwing you under the bus because you threw us under the bus. That's the way I'm interpreting all of that. So here they kind of think they've been snookered at this point and actually they just shouldn't take a bet without thinking through it. And that was their main problem there. But it goes on and says, Samson's wife wept before him. But I want to stop right there with that word. Samson's wife wept before him. Samson's what? Samson's wife. But I said last week, I hinted last week, and I'm going to just say it today, she is not his wife. As we understand wives, they have not had a marriage yet, there has not been a honeymoon yet. They have not come through. They are not husband and wife. So you say. Well, why in the world then does it say Samson's wife? I know once again, I am one that takes the Bible literally. However, I also understand that in the Bible, words, you have to go back to their original meaning for words. In the Hebrew especially, you know, this is true in the Greek as well. But in the Hebrew, there is one single word for woman or wife. And we obviously have two words. And a wife is a woman. But a woman might not be a wife. Well, again, in Hebrew, they had this one word and only one word they didn't have another option to give for a married woman as compared to a woman. The word was just isha, is the woman and that is woman. So what it says, and we wouldn't translate it this way into English because it sounds disrespectful samson's woman wept before him. But that's what the Hebrew says. Samson's woman wept before him. And furthermore, the word wife is used in the King James to describe a know. I looked at it and I wondered why the King James translators didn't put something like fiance. And I now know definitively why they did not use the word fiance because the word fiance did not come into the English language until about 1850. Prior to 1850, nobody had a fiance. Did you know that fiance is a French word? And the English about 1850 began to borrow it. There's this interesting new tool on Oxford English Dictionary, just in case you want to go researching your words. There's this interesting new tool that shows prevalence of the word, like per 100,000 words. How many times does this come up? Must have taken a lot of study to figure that out. But anyway or a lot of computer data, probably. So it really was not until about the 1950s even, that fiance began to be kind of a very common word. Prior to that and definitely prior to 1850, they might have used the word betrothed or espoused. She was betrothed to him. She was espoused to be his wife. Betrothed would probably be the best word that we would understand. But here it just says woman. So they couldn't put betrothed because there is a word for betrothed. Betrothed was a legal obligation that the woman had. We've heard about this in the story of Mary and Joseph because she was betrothed to be his wife or a spouse to be his wife, they were engaged, if you will, and society would have viewed this as this is a contract that has to be carried out. There's legal consequences if you don't. But that's the state that they are in here now. I'm convinced. I think there's enough in this passage that we'll see even later to say, okay, she has not walked down the aisle. They have not said, I do. There's not been a honeymoon, any of that. This is arranged. It's about to be. So the word wife works in 1611. Today we would think of wife as someone who has already had the marriage. So Samson's wife wept before him. Uh oh. Trent, someday you will learn. What do I do when my wife is crying? For the answer, for those of us men is, I don't know. I don't have a clue now what to do. She's crying. And it's almost like pardon the ladies in the room, but it's almost like this leaky faucet. I don't know what to do, but I got to stop this thing. Whatever it takes to stop this water flow that's coming out. So he is a young man in a desperate situation. She's crying. I don't know what I'm supposed to do, but I got to stop the crying. So Samson's wife wept before him and said, thou DOST but hate me and lovest me not. Thou hast put forth a riddle unto the children of my people and hast not told it me. Okay, I'll stop right there. Obviously a bit dramatic, maybe. I mean, she has been threatened that she's going to die and her family. So maybe it's not dramatic, but she's certainly coming through to entice and accuses him of, you hate me. You don't love me. You put this in front of me so that you put forth a riddle under the children of my people. That's a little Hebraism there, but you haven't told me. So he said unto her, behold, I have not told it to my father, nor my mother shall I tell it to thee. This also tells me it's not the most robust argument ever. But it tells me he's not married yet. If we go by a biblical standard and I think his mom and dad show everything of being biblical and he shows everything of being raised in a biblical home, I think he would have understood the Jewish ideal of marriage is a man leaves his father and his mother and cleaves to his wife. So here the fact that he says, my father and my mother come first and I haven't told them. Why am I going to tell you? Tells me again, we're not married yet. After the marriage, I think he would have said, yeah, we are married. I should tell you. But this is, by the way, the third time that we are told in chapter 14 that mom and dad don't know. I think it's three, maybe even four. I know it's three for sure. Yeah. I think this is the third. When he killed the lion, it said he didn't tell his parents. When he gave the honey, it said he didn't tell his parents. Now it says his parents don't know about it. Again, I am not exactly sure. We talked about this a little bit in the last session, but I'm not exactly sure why there is such a secrecy. I'm taking it a little bit in a more of a rudimentary way to say the Bible. Just it's not that there was any conspiracy theory of hiding anything from mom and dad. It really was more the reader needs to know that they don't know. This is how secret this riddle was. Nobody knows the answer. So he comes in again, I haven't even told my mother, my father, my mother, shall I tell it to thee? But verse 17, she wept before him the seven days. So again, he's thinking, what in the world do I do? Every time I see my lovely fiance? She is crying and she is begging and pleading that I tell her. I'm trying to be positive to Samson here, and I'm going to as we continue here. But if he's got a flaw here, obviously it is with telling women things he should not have told them, because probably you and I know how the story ends here. And then we think ahead to Delilah and how the story ends. And at least when we get to Delilah, we might want to say, fool me once, shame on you. Fool me twice, shame on me. But maybe he should have said, why is she so passionate about this issue? Honey, have you been threatened? What's up here? Maybe he should have dug into that a little bit more. But here it is. She wept before him the seven days. Now, that's where I said we've got a little problem back here in verse 15 where it says, it came to pass on the 7th day. So how on the 7th day she is enticed to entice and then she wept before him the seven days. I think your only options by missing one, let me know. But I think the only options are you got 14 days total. They've had seven and now you got seven more. But that one's other than taking the two sevens, that's the only thing going for that. Or you do take it. And grammatically, this works fine to say on the Sabbath of that seven day week, she was enticed to entice and then she came and she began to weep before him for the seven days, literally, I think we would say the seven days that remain, what's left of those seven days she begins to weep. And that would be the interpretation. Now, again, that works in Hebrew grammar better than it does in English grammar. So we got a little bit of interpretation we've got before him, but nonetheless, we've got a few days of the weeping wife while the feast lasted. That phrase right there is especially when you look into the Hebrew, that's why you can take it the remaining seven days. So here she goes. So we're going to take that as the three days of wailing and weeping of the wife. And she comes and it came to pass on the 7th day that he told her because she lay sore upon him. That's a nice little Hebrew phrase as well. She was pushing hard and finally he gave in on the 7th day. By the way, I looked up a few cross references on this and since I'm already in trouble with the ladies anyway, the cross reference that came out was, let's see, I'll have to paraphrase it a little bit. What is it better to live in the corner of an attic than with a nagging wife? So here it gets to him emotionally, physically, whatever. She lays ore upon him and he told her, it just goes immediately she told the riddle to the children of her people. You almost get the sense the tears immediately dried up and she said, I'll be right back. And she is out of there, off to the children of her people and she tells them, I got the answer for you boys. And she pays her debt to the thugs, basically, is what came up here. And she told the riddle to the children of her people. Now, there's the scenario really that's 17 verses of chapter 14 and the 17 verses of chapter 14 are really the set up to the story. So we're going to go three verses to finish out the story here in that which we've got. So it comes and it says the men of the city said to him on the 7th day before the sun went down, what is sweeter than honey? What is stronger than a lion? And he said unto them, if ye had not plowed with my heifer, ye had not found my riddle. Few things to unpack there in verse 18. That'll be a little fun. Too. So it's a little bit intriguing right here. The men of the city, if we back up, let's go again, say to verse 14, and he said unto them, I want to find the them here. There we go, verse 1130. Companions to be with him. These are the guys who are part of the bachelor party. That's the only people that have been involved. And so he said to these 30, he gave them the riddle. I will give you 30 sheets and 30 chains of garments if you declare it. Now we go through again the whole scene, and we come back down to verse 18, and suddenly we have the men of the city. Now we've got, again, one of two things. I hate to always give you two options to choose from, but this one leaves a lot of interpretive area that we're not really given all the details. Has this become like a citywide deal and all of a sudden this is like an affront to all the men of the city? Or are the 30 men the men of the city? Is that just the reference there? Are we only talking the 30, or what are we talking about here? But maybe you could take it so broad as to say this little bachelor party has become an international incident now, and everybody is involved in it. And the men of the city came to him on the 7th day before the sun went down. That's their deadline. And remember, this is one of those things that sort of gives a little bit of interpretation to Jewish chronology, because we know we could figure it out from other places, but this kind of helps us confirm it, that Jewish chronology days begin with sundown. And so when the sun goes down, that's the 8th day, and they would have been too late. So here they come before the sun went down, and they say to him, what is sweeter than honey? What is stronger than a lion? Okay, obviously they have figured this out. What is it? Out of the mouth of the eater came forth food, out of the something came forth sweetness. I forgot the exact words of the riddle, but they've got honey and lion. They know what the answer is here. And he immediately knows what's up. And he says, if ye had not plowed with my heifer, ye had not found out my riddle. Now, clearly it's talking idiomatically metaphorically. There's no heifers involved in the telling of this story, nor plowing involved. But what is plowing is sort of preparing the field. The heifer obviously the animal that would do that for you. He does call his betrothed a heifer. Well, he doesn't really call her a heifer. He just uses that illustration for her. So that's a little bit of, I don't know, angst issue. He's upset, but he really, if you think about this, he blames these men. You plowed with my heifer. That is you enticed her, you threatened her, you prepared the ground with her. You prepared the ground with that which was mine in order to find out the rival. I want to say here that Samson is normally seen as nothing but brute strength. As a matter of fact, we might even say Samson is seen, and we might talk about this more in a moment. Samson is seen in today's world as toxic masculinity. He is the guy that the only thing he ever does is rip things up, all as a show of strength. I think in this chapter especially, we may find it more as we go, but in this chapter especially, we find someone who has a very keen intellect, a very good sense of judgment of what's going on around him, and a good rhetorical ability. This is a guy that now I think I can begin to understand anyway, how is Samson the judge of Israel for 20 years? And we know from other texts of the summary of the scripture that he judged Israel for 20 years. You don't judge Israel for 20 years just as brute. You got to have some intellectual ability here. Now, how do I get the intellectual ability here? Both his riddle and his answer are intellectually astute he's using idioms and metaphors in his talk. This is the sign of the educated. Don't think of Samson as me woman. Me kill you. He's not a caveman. He is he is intellectually, rhetorically, very well educated from every sign that I see through him. So to look at this somewhat not straightforward answer, and yet you very much get the message on what is happening here, tells us, okay, we've got a guy this is a showcase of a man who's not only a man of physical strength, but also a man of intellectual strength. Now going on, it says once again, he immediately knows what's going on. Then it says, the Spirit of the Lord came upon him and he went down to Ashkelon. Let's talk about that a little bit. Ashkelon, I think, is about 24, 25 miles from Timnath. It is to the southwest just a little bit, mostly due west, but go down a little bit south and you would get to Timnath today. If you're thinking of your Middle Eastern map, if you have Israel and down towards the bottom, you've got the Gaza Strip. Just north of the Gaza Strip is about where you're going to get Ashkelon. Ashkelon was one of the five cities of the it was called the Philistine Pentopolis. In the New Testament, we have the decopolis. A decopolis is ten cities. A Pentopolis is five cities showing my intellectual acumen there. So it was one of the five cities, five major Philistine cities. Pretty strong, well to do city here. Major city, but it's 25 miles away. He's going that May and probably was the closest place that he could go to get these 25 robes and couldn't actually get them there. He owed them basically to Timnath. And so he goes to Ashkelon and he slew 30 men of them. Let's stop right there. Did this break Samson's Nazarite vow? We talked about that in the killing of the lion as well. And my interpretation was after he killed the lion, he was still a Nazarite. That by the letter of the law, the killing of that lion, the slaughter of that lion was not going to void his Nazarite vow. Now this one looks like it does. I mean, he slew 30 men of them. And the Nazarite is not supposed to have contact with the dead. And so how in the world can you kill 30 guys and not have contact with the dead? I am still going to venture out on a limb here and say he has not yet broken his Nazarite vow. He can kill these 30 men, and as we're going to see in a moment, get their garments and everything else and not break his Nazarite vow. I only have thin ice upon which to walk here. Here's my thin ice. If you read numbers, chapter six, I think it's verses six and seven, that's where it gives the Nazarite instructions. And verse six alone does seem pretty clear he's not to come into contact with the dead. Verse seven clarifies that it seems a little bit and know his mother, his father, his family members. Now, let's be a lawyer here for just a moment and let's as a lawyer, try to defend Samson. I think if I was Samson's defense attorney, I would say the letter of the law does not implicate him for coming in contact with the dead. How, after all, would he ever eat, ladies and gentlemen of the jury, he's got to eat. He eats steak. Look at him. Look at the guy. He eats steak. He comes in contact with the dead all the time. The Nazarite tradition is you do not weep over your dead mother, your dead father, your dead brother, your dead sister. Now, obviously, I'm taking a very narrow letter of the law approach, but in addition to that, later on we're going to come to the story of Samson and Delilah. And Samson is still going to have his strength, and he's going to lose his strength when he cuts his hair. The cutting of the hair breaks the letter of the law, no doubt about it. And that appears to be when he has lost his Nazarite status. Now, I wish, and I checked the story to see, I wish that somewhere between chapter 1419 and the end of the story in chapter 16, I wish it had called Samson a Nazarite somewhere. Then I would say, see, he's a Nazarite there. This must not break his Nazarite bow. The only thing I can say is he sure appears to be a Nazarite in the story of Delilah. So I think that there is a manner in. Which he slew 30 of them and did not break his vow. Now, another reason I want to say this is because we're going to talk in just a moment about how the Lord is behind all this, and the Lord is not the author of confusion. And can the Lord say, I want Samson to be a Nazarite for life, and I want Samson to break his Nazarite vow? That obviously is oil and water. Those two things aren't going to mix together. So this is why I'm working so hard to keep Samson to be a Nazarite here. I think that the Lord is not asking him to break the vows that the Lord put upon him. So he slew the 30 of them. Now, I don't know how he slew mean, you know, I would kind of think it's a little up close and personal on this, but he could use a bow and arrow for all I know. I don't know. But then you do get into the matter here. He took their spoil and gave change of garments unto them which expounded the riddle. Okay, it looks like he kills them. He strips them, he takes them. A lot of commentaries, by the way, believe, and this could be true, believe that he went to Ashkelon and they were having some sort of pagan festal ceremony, because the robes that are described are not your everyday workwear. This is not 30 guys out in the field. This is linen robes that are given and full, expensive royal garments, if you will. And so the only time they would do that is maybe they're having a festival, a religious festival of sorts. And so he goes and interrupts that. That would kind of, again, make sense because the Lord is behind this and wants to give a sign, if you will, of what is about to come. But however the details of this story, he ends up with 30 garments, and he goes back to give them to those who expounded the riddle. And then it says, and his anger was kindled, and he went up to his father's house. Now, I think, by the way, his anger was kindled is also a Hebraism, if you translated that literally. It says, his nose got hot. His nose got hot. I think it's sort of nose or nostrils. There's not two separate Hebrew words. Looks to me like his nostrils flared, we might say, which obviously means his anger was kindled. That comes about now where that is in the story. If we want to take it and say this is a chronological account, then what he's doing prior to that is not even his anger. It's not till afterwards that his anger is kindled. It may or may not be. It may be that it's not chronological, but now he gets mad. Again, another reason I want to say this is maybe all of this isn't because he lost his temper, because he didn't get mad till later. And then his anger was kindled and he went up to his father's house. Now where had mom and dad been? I suspect once again this was not the wedding celebration, it was the bachelor party. Mom and dad don't come to the bachelor party and they were up there while all this is taking place. So he goes back home and I suspect that if it was a marriage he would have had to take her back home. That would have been part of it. And furthermore, it goes on to say Samson's wife was given to his companion whom he had used as his friend, that is to say one of the 30 companions that had been sort of in the stand in position as his friends for this whole party took the wife. I suspect, don't know for sure, but I suspect that that fulfilled the legal obligations that there was some sort of fine print in the what do you call it, prenuptials. So Samson, everything's legally taken care of. He never married the woman. They got all the legal obligations taken care of. She goes now to be his companion's wife and he is living as a single man now in his father's house. And might I venture to say, and I think this goes against what everybody says about Samson, but might I even venture to say he is a still godly young man who loves the Lord and wants to fulfill his word, living a godly life in his father's house. Again, the reason that I want to say this is because you've got so many issues that let's go back to 1325. That is the last verse of the last chapter. The spirit of the Lord began to move in him at times. That's kind of the introduction to the story. And then again, as we have seen, I think it's in verse four his father and his mother knew not that it was the Lord that he sought on occasion against the Philistines. So the Lord's behind this. And then again come down to I think it's probably verse 19 where it says yeah, the spirit of the Lord came upon him. So we've got twice in this story, God's behind it and then the last verse and the last chapter which is introductory to this story. God's behind this. The Spirit of the Lord is upon him. The spirit of the Lord is working in him. Again, I don't think we can create a scenario in which Samson is following and allowing the spirit of the Lord to work in his life and therefore he is a flawed personality that is so messed up with his choices that he makes every step along the way. But if you Google Samson, he is a flawed personality who constantly is selfish, self serving, has a weakness with women and never made a good decision in his life. I think someday we're going to owe Samson an apology and I don't want to be standing before him as a 98 pound weakling saying, I'm sorry I said you were a thug. Turns out you were a godly man after all, following the will of the Lord. And he was using you, so you all call him a thug if you want, an ignoramus, uneducated, toxic, masculinity brute. It looks to me like everything we have so far is God working to destroy the Philistines and he's using Samson to do it. And with that, we'll pick up next time in chapter 15. And we've got the wheat harvest and we're going to come into this interesting deal. Samson visited his wife with a kid. Does that mess up my account? We shall see. But that will be in session, what, seven, one week from today? Let me lead us in a word of prayer. Heavenly Father, for your blessings on us, for the word of God, which just gives us so much opportunity to ponder and try to figure out and take the various interpretations and put them together on things like this. There are a number of things in this story that ultimately would not make a spiritual impact whichever way we went on us. And yet it does help us to dig in a little more, try to figure out the words of scripture, believing that you gave them inspired, and to try to come up with all the possible meanings and indeed the best meaning. We pray we've done it today, but if not, help us to forget that which is wrong and to correct that which is wrong and to remember that which is right. I pray it in Jesus name. Amen. Well, that is session six of Samson, and we'll take a little bit of break and then we'll come in and have some singing with a guest singer today. And we will have some preaching on the law, the purpose of the law. We're going to unlearn it here in a little bit. God bless you're. Dismissed.