Good morning, ladies and gentlemen. Let's see. I don't think I'm on there. Nathan. There I am. Am I on there? I'm on. Can those in Pensacola hear me? That's the question. Wave if you're on the beach in Pensacola and you can hear me. Okay. Welcome, everybody. Budy, glad you're here and glad to be back after last week's absence. But we come back into Samson. Who knows if we'll finish, because I've got the wrong outline. Trent, bring me a fresh one here. I've got session seven up here, but I think we got three full pages to go in Samson. I don't know if I'll finish it all, but there wasn't a good stopping place here. Thank you. Wasn't a good stopping place here. And so I just picked up and I thought, well, when we're done, it'll be just like bologna. We'll slice it right there and move on. Let me lead us in a word of prayer. Father, thank you for the safe travels back. We're glad to rejoice and be back here in this place and look forward to getting into the Word again and questioning the assumptions, seeing about this character of Samson, what we can learn about him through this scripture. We ask it in Jesus name. Amen. And we come today to one of the most famous episodes of Samson, and that is the jawbone, the multi use jawbone. We'll see. I put two uses, but it's actually got three. One is it's a jawbone? I left that use out. It would work as the jawbone of an ass. There you go. Glad to have Monterey, Tennessee, here today. We'll give official introductions later, but let's jump in to Samson. We are in chapter 15 of the Book of Judges. And last week, last time, anyway, we had verse eight right here. He smote them hip and thigh with a great slaughter. That was the Samson smiting, the philistines over the offense that they had given. We spent some time last time talking a little bit about the honor culture that was, and I would say is the Middle East. And that really and this is hard for our modern mindset to understand completely. And I gave the example of Aaron Burr and Alexander Hamilton and the duel that they had and how foreign that is to us. But there used to be an honor culture in the United States as well. And if your honor was tarnished, you would do all things in order to take care of it. Part of that comes from what we'll talk about again in verse ten. Lex talonus, the law of retaliation. An eye for an eye and a tooth for a tooth. If you're not right, dividers. That is the biblical method of taking care of things. An eye for an eye and a tooth for a tooth. And so this is what they did. And there had been some teeth lost that had to be paid for. And so to pay them back. He smote them hip and thigh with a great slaughter. Let me just no, I don't have time. He smote them. So let's just say go back to last session, session seven. I think he was in the right to do this. I think it's what had to be done. And he went down and dwelt at the top of the rock. Itam that's where we're going to pick up, at the top of the rock. Itam now, you say, Why, where is the top of the rock? Sounds like a good place for a restaurant, doesn't it? We don't know where the top of the rock itam is. We obviously have a general area, but it's basically an unknown location. That's to us. So there at the top of the rocky tam is where we're going to pick up in verse nine, as it says, the Philistines went up and pitched in Judah and spread themselves in Lehi. Okay, so you've got this law of retaliation, eye for an eye that they're living under, and they come now to pay back. There had been a slaughter, hip and thigh slaughter, you know, one of those. Hip and thigh slaughters had been one of those. And so now the Philistines went up and pitched in Judah. Remember, from the beginning of the account, the Philistines had the heavy hand over Israel, and they had this for 40 years total. They are probably close to the 40 years into it now. And I suspect over 40 years, you let the Israelites do what the Israelites want to do until the Israelites are not doing what you want to do, and then you declare a health emergency and take away all constitutional rights. Sorry, I switched cultures there real quickly. But the Philistines say, ah, these Israelites are getting out of hand, and they're getting out of hand, especially over here by where Samson lives. And so they came and pitched in Judah. That is, we are going to have closer eye, a closer watch on you. We're going to stay close. They pitched in Judah and spread themselves. Those two words pitched and spread, I think are kind of important to understanding the context of the situation. One, they came in and said, we're not going anywhere. Two, they spread. That is, we're not going anywhere and we're going to be everywhere. So that's the scene that you've got as they come to Lehi. Now, Lehi is another place that we're not exactly sure where it is. Probably somewhere near the Rock of Etam, but we don't know exactly where Lehi is. There's archaeology has said maybe it's this place, maybe it's that place. The problem is you get to Israel and there's old abandoned ancient towns all over the place. And so which old, abandoned ancient town does this one happen to be? And trying to pinpoint a place that's only mentioned really once in the scripture and say, yeah, this is it is way too difficult. So we don't know exactly where it is. I'm sure you could find an archaeologist who thinks this is it and another one that thinks that is it, but nonetheless, we don't know exactly where it is. Now, with that, this introduces something to the Hebrew mind that is not in the English mind, because lehi to us means absolutely nothing. They spread themselves in lehi, but in Hebrew the word lehi, if we were to translate it here, it's not translated, it's transliterated. Remember that names typically get transliterated, not translated. This is a proper noun. You just leave it like it is. So lehi is the closest we can get to getting it into English. Lehi. If we were to translate it, we're going to before this story's out, it would be translated Jawbone. So they spread themselves in a place that is named Jawbone. Why is it named Jawbone? I don't know, but Samson is going to capitalize on that a little bit and put it on the map with a Jawbone. So there you are in verse nine. Let's move forward to verse ten. As it says here, the men of Judah said the men of Judah that's the Israelites said, why are you come up against us? And they, the Philistines answered, to bind Samson. Are we come up to do to him as he hath done to us? Now, again, in our, I don't know, modern Western society, we look at this as a tit for know, it started with Samson's fiance being given to someone else and then he avenged that and they avenged this and they avenged that, and it's just this volley back and forth of revenge. But again, let's put ourselves into the honor society. And their honor keeps getting and this is going to take place until somebody finally wins the battle. And so far the battle has not been won. So they come here and they are going to again to come to do to him as he hath done to us. That's the goal. So 3000 men of Judah went to the top of the rock itam and said to Samson, knowest thou not that the Philistines are rulers over us? What is this that thou hast done unto us? And he said unto them, as they did unto me, so I have done unto them. Now, once again, tit for tat. It almost sounds like a group of four year olds. Right? He did it to me. But I'm convinced we can't read this story that way. I think that one of the reasons that Samson gets such a bad rap is because this is the way we read it. And so we read it. Know as they did unto me, so I have done unto them. And we want to say now, Samson, just turn the other cheek. Shame on you. But what we forget is who's behind this whole scene? God. That was a good Sunday school answer. God is behind this whole scene. As a matter of fact, if you go back to Judges, chapter 14, where the scene started, verse I think it's verse four, it says that the Lord sought an occasion against the Philistines. So God is creating this. I'm going to put it bluntly. God is creating this. So lots of Philistines will die. Now, if Samson just decides, oh, my, we've had enough bloodshed, we can't offend anybody here. You're right. The Philistines are rulers over us. That doesn't serve the purposes of God. As a matter of fact, here, I think the Christian ethicists and the commentators who go along with them, if we were to do a study I didn't do it, but let's just do a random study in our own mind of pulling ten Christian commentaries of Judges 15 at random off the shelf and seeing how do they treat Samson and the men of Judah here? I suspect we would get probably eight of them that would say, Samson, Samson, Samson. Here you go again, always sticking your finger in the whose eye? Pigs. Whatever. Sticking your finger in the eye. Always stirring the pot, always rocking the boat. Samson, why don't you just calm down? Everything. God would put the world into your hands if you'd just be calm, cool and courageous. And then they would perhaps say of the men of Judah, these men of Judah come together, a vast army of them, to try to talk some sense into Samson. But Samson is such a bully, so selfish, that here he comes. They did it to me. I think reading it that way, which again, I suspect is the way most Christian ethicists and commentaries read it, is the wrong way to read it. God wants Samson to go against the Philistines. That's what the Bible says. This is an occasion against the Philistines. So Samson would be in the wrong if he went with the men of Judah, which means these men of Judah are wrong. As a matter of fact, I think I might call them the pansies of Judah rather than the men of Judah. So these men of Judah, these pansies of Judah, again, they come with this idea. Knowest thou not that the Philistines are rulers over us? You know, Nathan made this new thing on biblify. I should use it, shouldn't I? Where I can let's see, I can learn how to use this new thing that Nathan made there, look. I can now highlight so knowest thou not that the Philistines are rulers over us? The men of Judah should have said, Samson, we need some help, because the men of Judah are rulers over us. We are the people of God. We are the chosen nation. We are under God and God alone. Not the Philistines. What in the world have we been doing for these I'll call it 38 years now, and yet the men of Judah had become pansies, and they just want to go along, to get along. Let's leave. Well, enough alone. Let's have some days of appeasement. Let's just appease the philistines. I think I've already told you this, but you know, I've been reading about Winston Churchill, and I think I did tell you that really the only reason that Winston Churchill became prime minister is because Winston Churchill was the only man in the government who was from day one against Hitler, going up against Hitler. Everybody else was appeasement, appeasement. Appeasement. Appeasement. Appeasement. Appeasement. Appeasement. Appeasement. Appeasement. Appeasement. Appeasement. And finally the Nazis are coming to kill us. And they all said, Winston's our guy. He's the one that said from day one, we ought to get rid of that fella over. So here Samson is, the Winston Churchill. I don't know if Samson appreciates the connection there, but anyway, he's the one all the government is, you know, the Philistines are against us, or the Philistines are rulers over us. What is this that thou hast done to us? He said unto them, as they have done to me, so I have done unto them. So he just answered them in a way again there, I think he answered them in a way that they would have totally understood. So they said unto him, we are come down to bind thee that we may deliver thee into the hand of the Philistines. Well, that's courageous. The Philistines want you, so we are here to deliver you. By the way, this is 3000 men. Let's go ahead and call it an army. They put together a citizen's army right there. This is the only time in the Samson story that the men of Judah put together any kind of army. And it's to fight on the enemy's behalf rather than to fight for their own country. Which maybe says something, I don't know completely. Maybe it says something about human nature. There's so much human nature that we see in this Samson story over and over. But maybe human nature, you know, I know things aren't right, but I got kids to feed, the status quo. And so the only time they've got an army, they are coming to take the one man that God has delivered to them, and they are going to deliver him over to the enemy, over to the hand of the Philistines. So Samson's response here is kind of interesting. He said unto them, swear unto me that you will not fall upon me yourselves. He basically is saying, okay, you can deliver me now. I don't think Samson had given up any here. I think Samson is saying the Lord is working out an occasion against the Philistines. If you could put me right in the middle of them, then I would be able to take care of business. But he's saying, if I have to go up against my own people, this is not going to be good. I don't want to go up against my own people. So he's almost making a little agreement with them. Fine, you deliver me unto them. But I want you to step back. As soon as you get there, you step back. I don't know how much of this they knew, how much of this they were in on, or how much of this he just made it look like he was going along with it. Okay, I'm going to be arrested. Swearing to me that you will not fall upon me yourselves. I don't think he was scared of them. I worried that these 3000 are going to do something to me and kill me. But nonetheless, he has some degree of care for his own people. They spake unto him saying, no, but we will bind thee fast and deliver thee into their hand and surely we will not kill thee. And they bound him with two new cords and brought him up from the rock. So before I forget it, let me say brought him up from the rock. That sounds odd because normally the rock is, you would think if the rock is on top and where is there to go? Typically up means towards Jerusalem. And it might have been that, but a lot of people have read this to say the rock of itam must have been like a cave, that the rock had an entrance or something there and he was there in the cave. But nonetheless, they bound him with two new cords. Now this tells me something that I've been intrigued with on Samson, and that is, is Samson physically powerful or is he only powerful when the spirit of the lord comes upon him? We're going to see this here in a little bit. We talked about it last time in session seven. In session seven, I mentioned that there's no indication that the spirit of the lord came upon him when he tied the dogs together and sent them through the fields and then slew about chasing off a sneeze there. Excuse me. Then he slew a bunch of them, hip and thigh slaughter. That doesn't mention the spirit of the Lord came upon him. There are some who think that Samson was just a normal fellow and he showed supernatural strength only when the lord came upon him. I think there's indication that there's both he was physically strong and that was enhanced when there was this divine empowerment put upon him. So I think it's both working together, the physical and the spiritual that come. So here, this tells me a little bit that they consider him physically strong, but don't have any inclination of the spiritual strength that would come upon him. They bound him with two new cords. Now again, I'm assuming that these are not threads and I'm assuming that one would be enough, but he's so physically forceful that they say let's do two and let's make sure they're new, we want some good ones. So he's a physically imposing figure and they bound him with two new cords and brought him up from the rock, but certainly they're not taking into account here. Well, what if with his physical strength, he has some divine strength? Are these two new cords going to overcome it? So they bind him with two new cords, bring him up. And when he came unto Lehi, which is Hebrew for jabon, just checking your Hebrew. When he came into Lehi, the Philistines shouted against him and the Spirit of the Lord came mightily upon him. Okay, now we have his physical strength enhanced with the Spirit of the Lord coming mightily upon him. And the cords that were upon his arms became as flax that was burnt with fire and the bands loosed from off his hands. So there we have the divine enhancement here, actually doesn't appear to be towards Samson. It's against the cords. The cords became as flax that was burnt. I don't suspect burnt flax has a lot of strength. I don't know this for sure, but I think maybe you would make cords, a rope in the ancient world out of things like flax. But obviously you burn it and a burning rope is in like every horror movie there ever was that is about to drop the axe upon you or whatever it is. So flax has no strength once you burn it. So this is the divine empowerment. The bands loosed from off his hands. You know that word loosed. It's translated that way, but the actual Hebrew word is sparked. They sparked off. So it gives the idea of even not necessarily his physical strength breaking them, but that they just literally burned. And it was quite the display as they were standing there and the cords begin to spark and catch on fire. I mean, almost like Saturday morning cartoons, right, that begins to take place. So now this has taken place and he found a new what? Lehi. He found a new lehi, a new jawbone of an ass. And put forth his hand and took and slew a thousand men therewith. This is one of those like, don't you wish that there had been more than just a few words to describe this? I want to know, how do you take the jawbone of an ass and slew slay, kill a thousand men? I think in English, especially in the King James, there is a bit of poetic justice that takes place. I mean, isn't it kind of fun to say he slew the Philistines with a jawbone of an ass? My editor kept my editor, the electronic editor kept trying to change that to the jawbone of a donkey. I'm like, it doesn't have the same effect. We are King James people here. But there is this sort of poetic kind of of all the tools or the instruments or the weapons he could use, it's the jawbone of an ass. Now, for us, a donkey, I think has especially when you call it an ass, has a, I don't know, kind of the lowly view to it. So that adds to it. I'm not sure they had that. I'm not sure that's where they saw the humor because especially for the Jewish people who were forbidden from using horses, the king would ride in on the donkey. You remember Jesus on the day of on the triumphant entry as he comes in on the so I don't think they had sort of this little laugh at it that we have. I think when they read it, their poetic justice is in lehi. He took the lehi and he carried this out. But either way, you got a little bit of, I don't know, these guys. Finally it comes to them, and it comes to them in the most poetic justice kind of way that he comes and he kills 1000 men therewith. That's quite a feat, wouldn't you agree? I mean, it would be quite a feat if you had shield and sword, if you had taken some kind of war material and used that. But here he takes I don't know, it says here a new jawbone of an ass. New or fresh is the Hebrew word. I don't know if that means he killed the donkey, pulled out the jawbone and used it. Or here's a dead donkey. Good enough. I don't know the difference between a fresh jawbone and an old dried up jawbone. But anyway, this one's a new one, okay? And it's not been used to kill 1000 men before. So now he takes it and he kills this thousand men therewith. Now there I don't know. I think that you have to put both the physical strength and the divine empowerment onto that because one man against 1000, that's not good. ODS. Especially when you only have the job own of an ass. But I don't know, I should have got me a new job own of an ass for show and tell today, but I didn't have time to go to Santa Fe. But I am going to so get myself in trouble, aren't I? Anyway, so I don't have a show and tell, but I suspect, john, do you happen to have a jawbone of an ass laying around at your place? No. Okay. Have you ever seen one? I suspect they would be what, about that long? Maybe a little longer. Okay. They do have a long head, don't they? So I don't know, 1214 inches maybe. I suspect one end is a handle and the other end's got a couple of teeth there, so you could do a lot of damage. And if you swing that thing just right, I guess you can kill a thousand men with it. And if the Lord's helping you and you're strong in the first place and you're not a pansy, put all that together, you can do it. And this is what he did. He slew a thousand men therewith. And verse 16, Samson said, with the jawbone of an ass heaps upon heaps with the jawbone of an ass. I have slain a thousand men. Now, this, if we were reading in Hebrew, we would clearly see this is poetry. You can kind of see this is not just normal speech, even in English, but in Hebrew. The most characteristic thing of Hebrew poetry is rhythm and parallel. Now, we use rhythm and rhyme, whether the weather is cold or whether the weather is hot, whatever the weather, I'd rather the weather be what the weather is not. Okay? You got rhythm, you got rhyme, you got those two things. And Hebrew poetry has rhythm, but then it's parallelism. It doesn't have to rhyme to the ear, but it has to rhyme to the thought. So here you have and I put this on the outline if you want to take this. But let's try this way, since Nathan has given me a highlighter. So he's got with the jawbone of an ass, and then he's got with the jawbone of an ass. Those are parallel. And then he's got heaps upon heaps, and then he's got, I have slain a thousand men. Those are parallel. Look, it makes beautiful art and beautiful poetry if you happen to be Hebrew and reading in the Hebrew. Now, earlier I had said, and I think this was back when we were talking about the riddle, I had said, I think that Samson is not only physically strong, but he's very mentally strong. I think that Samson was a great rhetorician. That is, he could put words together in a wonderful way. Again, with the riddle. I've forgotten exactly what the riddle was, but it was pretty clever riddle, right? And so he puts this, if I can say it again, kind of bluntly. He's not just some dumb ox fresh from the gym. He's not just grunting. This is not Samson. He is intellectually astute, and he is gifted at language and speech and crafting words. And putting all that together here's, at least the second time we see this, that he kills a thousand men with a poetic tool, and then he recites poetry. That's high level stuff, right? Intellectually high level stuff, as well as physically high level stuff. And so he comes and he does just this. I think this is one of the reasons that, as we're going to see in a few minutes, it's one of the reasons that he is able to be the judge of Israel for 20 years. You don't just get into that sort of moral being a judge. You weren't elected judge, you weren't appointed judge, you weren't born judge. It was moral strength and character that caused everybody to recognize you as judge. Again, there should be a newer illustration than this, but E. F. Hutton, you come to E. F. Hutton status that when you speak, people listen. So I think how are you? The E. F. Hutton for Israel for 20 years. You have good speech. It's not just that you can win at the arm wrestling contest. That's impressive. That's wonderful for the church picnic, but it's not going to put you in a leadership position here. He does have such an ability with thinking, with words to put all this together that the people look to him and say, samson, Samson, he's our man. If anyone do it, that man can. And they look to him as the leader. Now, the closing verses, it came to pass when he had made an end of speaking, okay, that hints to me that his little poem there which celebrated what he did was not all he said. That was the highlight, the characteristic of the speech. If you wanted to summarize the speech in one thing, that's what was remembered, that's what was known. But he said a lot of things. He came to an end of speaking. So the way I see it here is the pansies of Judah came, turned him over. The spark of God came and the cords burst into flame. He somehow got the fresh jawbone of an ass. He killed a thousand men. And then he said, oh, pansies of Israel, gather together here today. And he speaks to them in Leah and they listen. And he has this memorable line then of jawbone of an ass heaps upon heaps jawbone of an ass 1000 men. And that is something probably that people remembered for ages and ages. For example, we have nothing to fear except fear itself. How many of you remember the rest of the speech? You remember FDR said it. You remember it was, what, his inaugural address in 1933 or something like that. And that's about as far as we're going with that, I think, years later. They could remember with a jawbone of an ass heaps upon heaps with a jawbone of an ass thousand men were slayed this poetry they could remember. But there was a long speech there. So now he comes and he made an end of speaking that he cast away the jawbone out of his hand and called that place Ramat Lehi. Okay, do you notice any part of that Hebrew word lehi is there? Ramat Lehi is actually two words put together. And if you'd go to Israel with me sometimes you would hear the word ramat ever so often. It means the heights, the high places. Ramat Lehi, the heights of the jawbone. Because we're talking about the rock and whatnot probably the best we could do in getting this into English if we wanted to translate that. He called the place jawbone hill. Now, Ramot could be the lifting up of the jawbone. He called it the place the jawbone was lifted up, something like that. But it's almost always used to talk about a high place, topographically. So the jawbone hill. Now he gives it this name which plays upon the name Lehi. But probably, as we'll see in a moment, this specific place outside of Lehi where the battle took place. And it's kind of put. A marker here, put a historical marker here out at Jawbone Hill. This is what happened with the jawbone of an ass. Heaps upon heaps with the jawbone of an ass, a slay of a thousand men. This is what we want to remember. So we gave that place a name, which is pretty common down through history to give places a name like this that signify the thing that happened there. And so here he calls it Ramat Lahi. And he was sora thirst and called upon the Lord and said, thou hast given this great deliverance unto the hand of thy servant and now shall I die for thirst and fall into the hand of the uncircumcised. I don't know. There's two ways to take this. One is I don't know how thirsty you get when you kill a thousand men with a jawbone of an ass. I'm not exactly sure. And then you give a big speech. I know after a big speech it's nice to have something to drink. So maybe tack the two together, you might be, I am going to die of thirst and maybe even you are literally going to die of thirst. And he recognizes I have been outside in the dust, in the heat, in the desert. I'm going to die of thirst after all this. So it might be not hyperbole, it might not be hyperbole. That is you. And I say I'm just starving to death, but trust me, it's going to be a long time before death comes. It's you and I. So that would be hyperbole. Maybe it's not hyperbole. Maybe he really is going back. But then you could add to that and say maybe after you get a victory. Sometimes kind of a I'll call it a depression can sort of set in. And so maybe this shows again a little bit of the human nature that here he's upon this great victory. And now we see this with Elijah too. Remember Elijah went against Jezebel and ahab, and then he goes out into the desert and he says, I'm all alone, it's just me, nobody else but me. Doom and gloom and agony on me. So this might just be that human tendency of I just killed a thousand men with a jawbone of an ass. What am I going to do now? Maybe a little depression here. Whichever one it is, God is merciful. One other thing I want to say, as Samson says, shall I now die for thirst and fall into the hand of the uncircumcised? That I think, shows me again, as I have been trying to claim all along, that Samson's a good guy. Samson is a Torah observant guy. Samson cares about the circumcised versus the uncircumcised. He's talking religious talk here and so he doesn't want it all to come to naught. He wants this thing to finish itself out and not have just his dead body be hung in effigy after it's all gone. And the philistines go on for another 40 years. So it says then, verse 19, god clay the hollow in the place that was in the jaw, and there came water thereof when he had drunk. And when he had drunk, his spirit came again and he revived. Wherefore he called the name thereof in Hakore, which is in Lehi unto this day. Okay, I mentioned on the title it's the multi use jawbone. I put two, we added the third one. It works pretty good as a jawbone. Two, it works good as an offensive warfare tool. Now three, it's a water fountain. Works pretty good as a water fountain. Obviously, this is just a pure miracle here as God comes and there's this hollow place in the jaw, and there came water there out. Obviously, I don't think we're talking just a little pool of water that might be the jawbone is spitting forth water and he drinks, and his spirit came again and he revived. There certainly is something there about just about human nature, and that is if you're feeling absolutely terrible and you can't go on, take a drink, have a meal, go to bed, wake up in the morning and do it, you need your spirit to be revived. We kind of joke around with Halle a little bit, and she actually knows the word hangry because when she gets hungry, it has got to be now, and she can get kind of grumpy hangry, we call it. And so we say, are you hangry? Yes, I'm hangry. Well, you eat, you drink, the spirit comes again, you're revived. Okay. He called the name thereof in kahore in hakore. In hakore we learned before the word in or in Hebrew, and that word means fountain or spring. Fountain or spring. Any in like ein in getty Indora eindora. Sometimes it's spelled more German. E-I-N. Hebrew is more en. In Hakori is the fountain of something I forgot what. Hakori is the fountain in the what verse is this? 19. The spring or fountain, okay. Of the collar, Hakore is the one who calls. So Samson called out to the Lord, and there's the fountain of the one who calls in Hakori. So he changed the name. Now it says then it's in Lehi unto this day. Well, he just told us Lehi has this new name, Ramat Lehi. I think what we've got is there's Lehi. There's Jawbone Hill outside Ramat Lehi. That is where the battle took place. And then there's ayn Hakor, which is the place of the fountain, by the way, just if you want something fun, I thought about trying to stick it in, but I knew I was going to go overtime, and so I didn't. But do you remember the is it four lads or five lads? The four lads, the music group from the 50s. John, you're our 50s musician. Do you remember them? No, it's a number. It's either four or five guys. The four lads they sang a song called Constantinople, not Istanbul. I'm just telling you, you should go on YouTube and look it up later. In fact, I'm thinking about having the Taos Tabernacle Choir do it, maybe for the prophecy conference. Constantinoplenot, istanbul. It's just a fun song, and it's kind of stupid, but fun song. Oops, yes. The four the Four lads. Thank you. The Four lads. There's a newer version in the 80s, but I like the 50s version. Just if you want to if you want a little humor about changing the name of a place. Okay, I got to quit. He judged Israel in the days of the Philistines 20 years. So again, there's a lot going for Samson. He had the moral authority to be their judge for 20 years. We'll talk about that more. I'm out of time. And time for us to get into a sermon. Let me close this in a word of prayer. Heavenly Father, thanks for the learning we've had about Samson today, and pray that you would take this insight into human nature and into the biblical narrative here and use it as our encouragement today. We ask it in Jesus name. Amen. God bless you. We'll take a little break here and then come back for our sermon here in just a minute.