Judges 16:16
Finally, after she had pressed him daily with her words and pleaded until he was sick to death,
With such nagging
The Hebrew word used here is "וַתִּלְחַץ" (vatilchatz), which conveys a sense of pressing or urging persistently. This word paints a vivid picture of Delilah's relentless persistence. In the context of ancient Israel, nagging was not merely an annoyance but a strategic tool used to wear down one's resolve. Delilah's persistence is a reflection of the spiritual and moral pressures that can lead individuals away from their divine calling.

day after day
This phrase emphasizes the continuous and unrelenting nature of Delilah's actions. In the Hebrew culture, repetition signifies importance and intensity. The daily assault on Samson's willpower serves as a metaphor for the constant spiritual battles believers face. It reminds us of the need for daily renewal of faith and strength through prayer and scripture.

and her pleading
The Hebrew root "תִּפְצַר" (tiftzar) suggests a form of entreaty or supplication. Delilah's pleading is not just a request but a calculated emotional manipulation. This reflects the broader biblical theme of the dangers of succumbing to emotional manipulation and the importance of discernment and wisdom in relationships.

until he was worn out
The phrase indicates a state of complete exhaustion, both physically and mentally. The Hebrew word "וַתִּקְצַר" (vatiktzar) implies a shortening or cutting down, symbolizing how Samson's strength and resolve were gradually diminished. This serves as a cautionary tale about the consequences of allowing worldly pressures to erode one's spiritual fortitude.

to the point of death
This hyperbolic expression underscores the severity of Samson's condition. In the biblical context, death often symbolizes separation from God. Samson's spiritual and emotional depletion foreshadows the ultimate consequence of his disobedience and the loss of his divine strength. It serves as a powerful reminder of the importance of remaining steadfast in faith to avoid spiritual death.

Persons / Places / Events
1. Samson
A judge of Israel known for his supernatural strength, which was a gift from God tied to his Nazirite vow.

2. Delilah
A Philistine woman who was used by the Philistine rulers to discover the secret of Samson's strength.

3. Philistines
The enemies of Israel during the time of the judges, who sought to subdue Samson through Delilah.

4. Valley of Sorek
The location where Samson met Delilah, a place associated with temptation and betrayal.

5. Nazirite Vow
A vow taken by Samson that included not cutting his hair, which was the source of his strength.
Teaching Points
The Danger of Persistent Temptation
Delilah's persistence is a reminder of how temptation can wear down even the strongest individuals. Believers must remain vigilant and rely on God's strength to resist.

The Consequences of Compromise
Samson's eventual disclosure of his secret to Delilah illustrates the dangers of compromising one's values and commitments. Christians are called to uphold their commitments to God, even under pressure.

The Importance of Godly Relationships
Samson's relationship with Delilah serves as a cautionary tale about the influence of ungodly relationships. Believers should seek relationships that encourage spiritual growth and accountability.

God's Sovereignty and Grace
Despite Samson's failures, God used him to fulfill His purposes. This demonstrates God's sovereignty and grace, reminding believers that God can work through our weaknesses.

The Role of Faith in Overcoming Temptation
Samson's account encourages believers to cultivate a strong faith that can withstand trials and temptations, trusting in God's provision and strength.
Bible Study Questions
1. How does Samson's relationship with Delilah illustrate the dangers of forming close ties with those who do not share our faith? Reflect on 2 Corinthians 6:14-15.

2. In what ways can persistent temptation wear down our spiritual defenses, and how can we guard against this in our daily lives? Consider Ephesians 6:10-18.

3. How does Samson's eventual downfall serve as a warning about the consequences of compromising our commitments to God? Reflect on the account of David and Bathsheba in 2 Samuel 11.

4. What can we learn from Samson's account about God's ability to use flawed individuals for His purposes? Consider the lives of other biblical figures like Peter or Paul.

5. How can we apply the lessons from Samson's life to strengthen our faith and resist temptation in our own lives? Reflect on the practical steps outlined in James 4:7-8.
Connections to Other Scriptures
Judges 14-15
Provides background on Samson's life, his feats of strength, and his conflicts with the Philistines.

Proverbs 7
Offers wisdom on the dangers of succumbing to seduction and temptation, similar to Samson's experience with Delilah.

1 Corinthians 10:13
Discusses God's faithfulness in providing a way out of temptation, contrasting Samson's failure to resist Delilah's persistence.

James 1:14-15
Explains the process of temptation leading to sin, which parallels Samson's gradual succumbing to Delilah's pleas.

Hebrews 11:32
Mentions Samson as a man of faith, highlighting the complexity of his character and God's grace despite his failures.
A Grist from the Prison Mill of Gaza. A. Scott, D. D.Judges 16:1-31
As At Other TimesJ. Durran.Judges 16:1-31
Blessed and Tragic UnconsciousnessA. MaclarenJudges 16:1-31
How not to PrayJ. Parker, D. D.Judges 16:1-31
Ignominious TasksR. A. Watson, M. A.Judges 16:1-31
Individulalism in Religion R. Balgarnie, D. D.Judges 16:1-31
Lessons from the Life of SamsonAbp. Wm. Alexander.Judges 16:1-31
Loss of StrengthW. M. Taylor, D. D.Judges 16:1-31
Lost Grace UnrealisedR. Rogers.Judges 16:1-31
Man's Cannot and Man's Can: a New Year's AddressHomilistJudges 16:1-31
Man's Power for God's WorkHomilistJudges 16:1-31
Moral StrengthJoseph Ritson.Judges 16:1-31
Our ChampionJudges 16:1-31
Pleasure and Peril in GazaR. A. Watson, M. A.Judges 16:1-31
Samson ConqueredSpurgeon, Charles HaddonJudges 16:1-31
Samson Shorn of His StrengthThe Preacher's MonthlyJudges 16:1-31
Samson, the Jewish HerculesHomilistJudges 16:1-31
Shaven and Shorn, But not Beyond HopeSpurgeon, Charles HaddonJudges 16:1-31
Strength LostH. J. Bevis.Judges 16:1-31
Strength Lost and RestoredH. J. Bevis.Judges 16:1-31
The Death of SamsonG. M. Boynton.Judges 16:1-31
The Evil of Knowing EvilJ. C. Coghlan, D. D.Judges 16:1-31
The Fall and Rise of a Great ManHomilistJudges 16:1-31
The Giant's LocksT. De Witt Talmage.Judges 16:1-31
The Gradual and Subtle Advance of SinBp. Boyd Carpenter.Judges 16:1-31
The Influence of Amusements on Character and DestinyT. De Witt Talmage.Judges 16:1-31
The Man Who has Trifled Once Too OftenDean Vaughan.Judges 16:1-31
The Secret of Samson's StrengthJ. Clifford, D. D.Judges 16:1-31
The Victim and the VictorE. P. Hood.Judges 16:1-31
The Weakness of StrengthG. Elliott.Judges 16:1-31
The Withdrawal of Divine InfluencesJ. Williamson.Judges 16:1-31
Samson's Betrayal and FallA.F. Muir Judges 16:4-21
Samson's WearinessW.F. Adeney Judges 16:15-17
People
Dagon, Delilah, Gazathites, Gazites, Manoah, Samson
Places
Eshtaol, Gaza, Hebron, Valley of Sorek, Zorah
Topics
Annoyed, Daily, Death, Distressed, Grieved, Pass, Peace, Pressed, Prodded, Questioning, Soul, Till, Tired, Troubled, Urge, Urged, Vexed
Dictionary 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

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 Scripture

Samson 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

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