Then Delilah said to Samson, "You have mocked me and lied to me all along! Tell me how you can be tied up." He told her, "If you weave the seven braids of my head into the web of a loom and tighten it with a pin, I will become as weak as any other man." Then Delilah said to SamsonThis phrase introduces Delilah, a central figure in Samson's narrative. Her name, Delilah, is derived from the Hebrew root "dalal," meaning "to weaken or impoverish." This is fitting, as her actions lead to Samson's downfall. Delilah's role is pivotal in the story, representing temptation and betrayal. Historically, Delilah is often seen as a Philistine, though the text does not explicitly state her nationality. Her relationship with Samson is complex, marked by manipulation and deceit. Until now you have mocked me and lied to me Delilah accuses Samson of deception, highlighting the tension in their relationship. The Hebrew word for "mocked" is "hathal," which can also mean to deceive or make sport of. This reflects the ongoing battle of wits between Samson and Delilah. In a broader scriptural context, this interaction underscores the theme of trust and betrayal, a recurring motif in the Bible. Delilah's persistence is a testament to her determination to uncover Samson's secret, driven by the Philistine leaders' promise of silver. Tell me how you can be tied up Delilah's request is direct and persistent, emphasizing her role as an agent of the Philistines. The phrase "tied up" in Hebrew is "asar," meaning to bind or imprison. This is symbolic of the spiritual and physical bondage that sin can create. Delilah's insistence on discovering Samson's weakness is a reminder of the relentless nature of temptation and the importance of vigilance in one's spiritual life. He replied, 'If you weave the seven braids of my head Samson's response involves the "seven braids" of his hair, which are significant. The number seven in the Bible often symbolizes completeness or perfection. Samson's hair is the source of his Nazirite vow and strength, representing his consecration to God. By mentioning his hair, Samson is dangerously close to revealing the true source of his strength, indicating a lapse in his judgment and spiritual discernment. into the fabric on the loom and tighten it with a pin The imagery of weaving his hair into a loom is rich with symbolism. Weaving, in ancient cultures, was a meticulous and deliberate process, often associated with creation and artistry. The act of weaving Samson's hair into a loom suggests entanglement and the loss of freedom. The "pin" used to tighten the fabric signifies the finality and binding nature of sin when one is ensnared by temptation. I will become as weak as any other man Samson's statement reveals his awareness of his unique strength and the consequences of losing it. The phrase "as weak as any other man" underscores the idea that without God's empowerment, Samson is no different from any other person. This serves as a powerful reminder of the source of true strength and the dangers of taking God's gifts for granted. In the broader biblical narrative, it highlights the theme of human frailty and the need for divine dependence. Persons / Places / Events 1. SamsonA judge of Israel known for his supernatural strength, which was linked to his Nazirite vow and uncut hair. He is a central figure in the account of Judges 16. 2. DelilahA woman from the Valley of Sorek who is persuaded by the Philistine rulers to discover the secret of Samson's strength. Her interactions with Samson lead to his eventual downfall. 3. PhilistinesThe enemies of Israel during the time of the Judges. They sought to capture and subdue Samson, who had been a significant threat to them. 4. Valley of SorekThe location where Delilah lived and where much of the interaction between her and Samson took place. 5. Nazirite VowA special vow taken by individuals in Israel to set themselves apart for God. It included abstaining from wine, avoiding contact with dead bodies, and not cutting one's hair. Teaching Points The Danger of CompromiseSamson's repeated interactions with Delilah illustrate the peril of compromising one's values and commitments. Believers are called to remain steadfast in their faith and commitments to God. The Power of InfluenceDelilah's influence over Samson shows how powerful and potentially destructive personal relationships can be. Christians should seek relationships that encourage spiritual growth and accountability. God's Sovereignty and Human WeaknessDespite Samson's failures, God's purposes were ultimately fulfilled. This reminds us that God can work through our weaknesses and failures to accomplish His will. Guarding the HeartSamson's account is a cautionary tale about guarding one's heart against deceit and temptation. Believers are encouraged to be vigilant and discerning in their relationships and choices. The Importance of ObedienceSamson's downfall was tied to his disobedience to the Nazirite vow. Obedience to God's commands is crucial for maintaining spiritual strength and integrity. Bible Study Questions 1. How does Samson's relationship with Delilah reflect the dangers of compromising one's faith and values? Can you identify similar situations in your own life? 2. In what ways can we guard our hearts against the influences that lead us away from God's will, as seen in Samson's account? 3. How does the concept of the Nazirite vow in Numbers 6 deepen our understanding of Samson's strength and his eventual downfall? 4. Reflect on a time when you faced temptation. How can 1 Corinthians 10:13 encourage you to seek God's help in overcoming future temptations? 5. What lessons can we learn from Samson's life about the importance of obedience and the consequences of disobedience? How can these lessons be applied in our daily walk with God? Connections to Other Scriptures Numbers 6This chapter outlines the Nazirite vow, which is central to understanding Samson's life and the source of his strength. Proverbs 7Offers wisdom on the dangers of succumbing to seduction and temptation, paralleling Samson's experience with Delilah. 1 Corinthians 10:13Discusses God's faithfulness in providing a way out of temptation, relevant to Samson's repeated tests with Delilah. A Grist from the Prison Mill of Gaza | . A. Scott, D. D. | Judges 16:1-31 | As At Other Times | J. Durran. | Judges 16:1-31 | Blessed and Tragic Unconsciousness | A. Maclaren | Judges 16:1-31 | How not to Pray | J. Parker, D. D. | Judges 16:1-31 | Ignominious Tasks | R. A. Watson, M. A. | Judges 16:1-31 | Individulalism in Religion | R. Balgarnie, D. D. | Judges 16:1-31 | Lessons from the Life of Samson | Abp. Wm. Alexander. | Judges 16:1-31 | Loss of Strength | W. M. Taylor, D. D. | Judges 16:1-31 | Lost Grace Unrealised | R. Rogers. | Judges 16:1-31 | Man's Cannot and Man's Can: a New Year's Address | Homilist | Judges 16:1-31 | Man's Power for God's Work | Homilist | Judges 16:1-31 | Moral Strength | Joseph Ritson. | Judges 16:1-31 | Our Champion | | Judges 16:1-31 | Pleasure and Peril in Gaza | R. A. Watson, M. A. | Judges 16:1-31 | Samson Conquered | Spurgeon, Charles Haddon | Judges 16:1-31 | Samson Shorn of His Strength | The Preacher's Monthly | Judges 16:1-31 | Samson, the Jewish Hercules | Homilist | Judges 16:1-31 | Shaven and Shorn, But not Beyond Hope | Spurgeon, Charles Haddon | Judges 16:1-31 | Strength Lost | H. J. Bevis. | Judges 16:1-31 | Strength Lost and Restored | H. J. Bevis. | Judges 16:1-31 | The Death of Samson | G. M. Boynton. | Judges 16:1-31 | The Evil of Knowing Evil | J. C. Coghlan, D. D. | Judges 16:1-31 | The Fall and Rise of a Great Man | Homilist | Judges 16:1-31 | The Giant's Locks | T. De Witt Talmage. | Judges 16:1-31 | The Gradual and Subtle Advance of Sin | Bp. Boyd Carpenter. | Judges 16:1-31 | The Influence of Amusements on Character and Destiny | T. De Witt Talmage. | Judges 16:1-31 | The Man Who has Trifled Once Too Often | Dean Vaughan. | Judges 16:1-31 | The Secret of Samson's Strength | J. Clifford, D. D. | Judges 16:1-31 | The Victim and the Victor | E. P. Hood. | Judges 16:1-31 | The Weakness of Strength | G. Elliott. | Judges 16:1-31 | The Withdrawal of Divine Influences | J. Williamson. | Judges 16:1-31 | Samson's Betrayal and Fall | A.F. Muir | Judges 16:4-21 |
People Dagon, Delilah, Gazathites, Gazites, Manoah, SamsonPlaces Eshtaol, Gaza, Hebron, Valley of Sorek, ZorahTopics Braids, Delilah, Fabric, Fool, I'll, Loom, Lying, Making, Mocked, Pin, Replied, Samson, Seven, Sleeping, Tied, Tighten, Weak, Weave, WoveDictionary of Bible Themes Judges 16:13 5551 spinning and weaving 8358 weakness, physical Judges 16:1-22 5155 hair Judges 16:5-17 5941 secrecy Judges 16:6-16 8654 importunity, to people Judges 16:13-14 5533 sleep, physical Library Strength Profaned and Lost 'But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison-house. 22, Howbeit the hair of his head began to grow again after he was shaven. 23. Then the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon their god, and to rejoice: for they said, Our god hath delivered Samson our enemy into our hand. 24. And when the people saw him, they praised their god: for they said, … Alexander Maclaren—Expositions of Holy ScriptureSamson Conquered Now, why have I narrated this story? Why should I direct your attention to Samson? For this reason. Every child of God is a consecrated man. His consecration is not typified by any outward symbol; we are not commanded to let our hair grow for ever, nor to abstain from meats or drinks. The Christian is a consecrated man, but his consecration is unseen by his fellows, except in the outward deeds which are the result thereof. And now I want to speak to you, my dear friends, as consecrated men, as Nazarites, … Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858 Whether it is Lawful to Kill Oneself? Objection 1: It would seem lawful for a man to kill himself. For murder is a sin in so far as it is contrary to justice. But no man can do an injustice to himself, as is proved in Ethic. v, 11. Therefore no man sins by killing himself. Objection 2: Further, it is lawful, for one who exercises public authority, to kill evil-doers. Now he who exercises public authority is sometimes an evil-doer. Therefore he may lawfully kill himself. Objection 3: Further, it is lawful for a man to suffer spontaneously … Saint Thomas Aquinas—Summa Theologica Christian Ballads. Echoes of Hebrew thought, if not Hebrew psalmody, may have made their way into the more serious pagan literature. At least in the more enlightened pagans there has ever revealed itself more or less the instinct of the human soul that "feels after" God. St. Paul in his address to the Athenians made a tactful as well as scholarly point to preface a missionary sermon when he cited a line from a poem of Aratus (B.C. 272) familiar, doubtless, to the majority of his hearers. Dr. Lyman Abbot has thus translated … Theron Brown—The Story of the Hymns and Tunes Blessed and Tragic Unconsciousness '... Moses wist not that the skin of his face shone while he talked with Him.'--EXODUS xxxiv. 29. '... And Samson wist not that the Lord had departed from him.'--JUDGES xvi. 20. The recurrence of the same phrase in two such opposite connections is very striking. Moses, fresh from the mountain of vision, where he had gazed on as much of the glory of God as was accessible to man, caught some gleam of the light which he adoringly beheld; and a strange radiance sat on his face, unseen by himself, but … Alexander Maclaren—Expositions of Holy Scripture Here, by Way of Objection, Several Questions are Raised. ... Here, by way of objection, several questions are raised. Scripture relates that God sometimes complied with certain prayers which had been dictated by minds not duly calmed or regulated. It is true, that the cause for which Jotham imprecated on the inhabitants of Shechem the disaster which afterwards befell them was well founded; but still he was inflamed with anger and revenge (Judges 9:20); and hence God, by complying with the execration, seems to approve of passionate impulses. Similar fervour … John Calvin—Of Prayer--A Perpetual Exercise of Faith The Mountainous Country of Judea. "What is the mountainous country of Judea? It is the king's mountain." However Judea, here and there, doth swell out much with mountains, yet its chief swelling appears in that broad back of mountains, that runs from the utmost southern cost as far as Hebron, and almost as Jerusalem itself. Which the Holy Scripture called "The hill-country of Judah," Joshua 21:11; Luke 1:39. Unless I am very much mistaken,--the maps of Adricomus, Tirinius, and others, ought to be corrected, which have feigned to … John Lightfoot—From the Talmud and Hebraica Sundry Sharp Reproofs This doctrine draws up a charge against several sorts: 1 Those that think themselves good Christians, yet have not learned this art of holy mourning. Luther calls mourning a rare herb'. Men have tears to shed for other things, but have none to spare for their sins. There are many murmurers, but few mourners. Most are like the stony ground which lacked moisture' (Luke 8:6). We have many cry out of hard times, but they are not sensible of hard hearts. Hot and dry is the worst temper of the body. Sure … Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 Effectual Calling THE second qualification of the persons to whom this privilege in the text belongs, is, They are the called of God. All things work for good "to them who are called." Though this word called is placed in order after loving of God, yet in nature it goes before it. Love is first named, but not first wrought; we must be called of God, before we can love God. Calling is made (Rom. viii. 30) the middle link of the golden chain of salvation. It is placed between predestination and glorification; and if … Thomas Watson—A Divine Cordial He Does Battle for the Faith; He Restores Peace among those who were at Variance; He Takes in Hand to Build a Stone Church. 57. (32). There was a certain clerk in Lismore whose life, as it is said, was good, but his faith not so. He was a man of some knowledge in his own eyes, and dared to say that in the Eucharist there is only a sacrament and not the fact[718] of the sacrament, that is, mere sanctification and not the truth of the Body. On this subject he was often addressed by Malachy in secret, but in vain; and finally he was called before a public assembly, the laity however being excluded, in order that if it were … H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh Trials of the Christian AFFLICTION--ITS NATURE AND BENEFITS. The school of the cross is the school of light; it discovers the world's vanity, baseness, and wickedness, and lets us see more of God's mind. Out of dark afflictions comes a spiritual light. In times of affliction, we commonly meet with the sweetest experiences of the love of God. The end of affliction is the discovery of sin; and of that, to bring us to a Saviour. Doth not God ofttimes even take occasion, by the hardest of things that come upon us, to visit … John Bunyan—The Riches of Bunyan Judges For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes … John Edgar McFadyen—Introduction to the Old Testament Links Judges 16:13 NIVJudges 16:13 NLTJudges 16:13 ESVJudges 16:13 NASBJudges 16:13 KJV
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