"How can you say, 'I love you,'" she asked, "when your heart is not with me? This is the third time you have mocked me and failed to reveal to me the source of your great strength!" How can you say, ‘I love you,’This phrase is a poignant reflection of the emotional manipulation and relational dynamics between Samson and Delilah. The Hebrew word for "love" here is "אָהַב" (ahav), which encompasses a range of meanings from deep affection to covenantal loyalty. In the context of ancient Israel, love was often tied to covenantal faithfulness, which Samson is being accused of lacking. Delilah's question challenges the sincerity of Samson's declarations, highlighting the tension between verbal expressions of love and actions that demonstrate it. This phrase invites readers to reflect on the authenticity of their own expressions of love and the importance of aligning words with actions. when your heart is not with me? The "heart" in Hebrew, "לֵב" (lev), is not merely the seat of emotions but the center of will, intellect, and moral decision-making. Delilah's accusation that Samson's heart is not with her suggests a profound disconnect between his inner convictions and his outward declarations. In the biblical context, the heart is where one's true intentions and loyalties reside. This phrase underscores the biblical theme that true love and commitment are matters of the heart, not just external actions or words. It challenges believers to examine where their own hearts lie in their relationships with God and others. You have mocked me The word "mocked" comes from the Hebrew "הָתַל" (hatal), which implies deception or derision. Delilah accuses Samson of making a mockery of their relationship by withholding the truth about his strength. This accusation of mockery is significant in the narrative, as it reveals the underlying deceit and manipulation present in their interactions. In a broader biblical context, mocking is often associated with scorn and a lack of respect for what is sacred. This phrase serves as a caution against treating relationships, especially those ordained by God, with contempt or deceit. and lied to me three times The repetition of "three times" is significant in biblical literature, often symbolizing completeness or emphasis. The Hebrew word for "lied" is "כָּזַב" (kazab), which means to deceive or fail. Delilah's emphasis on the threefold deception highlights the pattern of unfaithfulness and the breaking of trust. In the biblical narrative, the number three often signifies a complete cycle or a significant turning point. This phrase serves as a reminder of the consequences of repeated deceit and the importance of integrity and truthfulness in relationships. It challenges readers to consider the impact of their actions and the importance of maintaining trust and honesty. Persons / Places / Events 1. SamsonA judge of Israel known for his supernatural strength, which was a gift from God tied to his Nazirite vow. 2. DelilahA Philistine woman whom Samson loved. She was used by the Philistine rulers to discover the secret of Samson's strength. 3. PhilistinesThe enemies of Israel during the time of the Judges, who sought to subdue Samson and exploit his weaknesses. 4. Valley of SorekThe location where Delilah lived and where Samson frequently visited her. 5. Nazirite VowA vow taken by Samson that included not cutting his hair, abstaining from wine, and avoiding contact with the dead, which was the source of his strength. Teaching Points Guard Your HeartSamson's downfall began with his emotional entanglement with Delilah. Believers are called to guard their hearts and be discerning in relationships. The Danger of CompromiseSamson's repeated interactions with Delilah, despite her clear intentions, illustrate the peril of compromising one's values and commitments. The Consequences of DisobedienceSamson's failure to adhere to his Nazirite vow ultimately led to his downfall. Obedience to God's commands is crucial for maintaining spiritual strength. The Power of DeceptionDelilah's manipulation highlights the destructive power of deceit. Christians must be vigilant against deceitful influences that can lead them away from God's truth. Repentance and RestorationAlthough not directly in this verse, the broader account of Samson's life shows that God can restore and use those who repent, as seen in Samson's final act of strength. Bible Study Questions 1. How does Samson's relationship with Delilah reflect the importance of choosing godly relationships, and what can we learn from his mistakes? 2. In what ways do we see the theme of compromise in Samson's life, and how can we apply this lesson to our own spiritual walk? 3. How does the account of Samson and Delilah illustrate the consequences of disobedience to God's commands? 4. What are some modern-day "Delilahs" that can lead us away from our commitments to God, and how can we guard against them? 5. Reflecting on Samson's eventual repentance, how can we find hope in God's ability to restore us after we have strayed from His path? Connections to Other Scriptures Judges 14-15These chapters provide background on Samson's life, his feats of strength, and his conflicts with the Philistines, setting the stage for his relationship with Delilah. Proverbs 7This chapter warns against the dangers of succumbing to seductive and deceitful influences, paralleling Samson's vulnerability to Delilah's manipulation. 1 Corinthians 10:12This verse warns believers to be cautious and not overestimate their own strength, similar to Samson's overconfidence in his relationship 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 | Samson's Weariness | W.F. Adeney | Judges 16:15-17 |
People Dagon, Delilah, Gazathites, Gazites, Manoah, SamsonPlaces Eshtaol, Gaza, Hebron, Valley of Sorek, ZorahTopics Canst, Clear, Confide, Deceived, Declared, Fool, Hast, Haven't, Heart, Lies, Lieth, Love, Loved, Lover, Mocked, Played, Power, Secret, Sport, Strength, Third, Wherein, Won'tDictionary of Bible Themes Judges 16:1-22 5155 hair Judges 16:5-17 5941 secrecy Judges 16:6-16 8654 importunity, to people Judges 16:15-16 5589 trap 6241 seduction 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 16:15 NIVJudges 16:15 NLTJudges 16:15 ESVJudges 16:15 NASBJudges 16:15 KJV
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