Judges 16:20
Then she called out, "Samson, the Philistines are here!" When Samson awoke from his sleep, he thought, "I will escape as I did before and shake myself free." But he did not know that the LORD had departed from him.
Then she called out
This phrase marks a pivotal moment in the narrative. Delilah's call is not just a physical alert but a spiritual betrayal. The Hebrew root for "called out" (קָרָא, qara) often signifies a proclamation or summons, indicating the gravity of her actions. Historically, this reflects the cunning and deceit that Samson faced, a reminder of the spiritual warfare believers encounter.

Samson, the Philistines are upon you!
The mention of "Philistines" is significant, as they were the perennial enemies of Israel. The Philistines represent the worldly powers and temptations that seek to ensnare God's people. Samson's name, meaning "sun" in Hebrew, contrasts with the darkness of his situation, highlighting the tragic irony of his fall from grace.

But he awoke from his sleep
Samson's physical awakening is symbolic of a spiritual slumber. The Hebrew word for "awoke" (יָקַץ, yaqats) suggests a sudden realization or awareness. This moment serves as a cautionary tale about the dangers of spiritual complacency and the need for vigilance in one's faith journey.

and thought, 'I will escape as I did before and shake myself free.'
Samson's confidence in his own strength reflects a tragic misunderstanding of the source of his power. The phrase "shake myself free" (נָעַר, naar) implies a violent effort, yet it underscores his reliance on past victories rather than on God. This serves as a warning against presumption and the importance of humility before God.

But he did not know
This phrase is a sobering reminder of the consequences of spiritual blindness. The Hebrew word for "know" (יָדַע, yada) often implies intimate understanding or relationship. Samson's lack of awareness signifies a broken relationship with God, emphasizing the need for continual communion with the Lord.

that the LORD had departed from him
The departure of the LORD (יְהוָה, Yahweh) is the most tragic element of this verse. It signifies the loss of divine favor and protection. In the broader scriptural context, this serves as a powerful reminder of the consequences of disobedience and the importance of faithfulness to God. Theologically, it underscores the necessity of God's presence for true strength and victory in life.

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
A group of people who were enemies of Israel and sought to capture and subdue Samson.

4. Nazirite Vow
A special vow taken to set oneself apart for God, which included abstaining from cutting one's hair, consuming alcohol, and avoiding contact with dead bodies.

5. The LORD
The God of Israel, whose presence and power were the true source of Samson's strength.
Teaching Points
Dependence on God
Samson's account reminds us that our strength and abilities come from God. Without His presence, we are powerless.

The Danger of Complacency
Samson assumed he could escape as before, showing how complacency can lead to spiritual downfall.

The Consequences of Disobedience
Samson's disregard for his Nazirite vow and God's commands led to the loss of God's presence and his strength.

The Importance of Spiritual Vigilance
We must remain vigilant in our spiritual lives, aware of the enemy's schemes and our own weaknesses.

Repentance and Restoration
Although Samson fell, his account later shows that God is merciful and can restore those who turn back to Him.
Bible Study Questions
1. How does Samson's overconfidence in Judges 16:20 serve as a warning for us in our spiritual lives?

2. In what ways can we ensure that we remain dependent on God's strength rather than our own abilities?

3. How does the departure of the LORD from Samson compare to other biblical figures who experienced a similar loss of God's presence?

4. What practical steps can we take to avoid spiritual complacency and maintain vigilance in our walk with God?

5. Reflect on a time when you felt distant from God. How did you seek restoration, and what can you learn from Samson's eventual repentance?
Connections to Other Scriptures
Judges 13-15
These chapters provide the background of Samson's life, his Nazirite vow, and his previous exploits against the Philistines.

1 Samuel 16:14
This verse describes how the Spirit of the LORD departed from Saul, similar to how the LORD departed from Samson, highlighting the importance of God's presence.

Proverbs 16:18
This verse speaks about pride leading to a fall, which is relevant to Samson's overconfidence in his own strength.

John 15:5
Jesus teaches about the necessity of abiding in Him, as apart from Him, we can do nothing, paralleling Samson's loss of strength without God's presence.
And He Wist not that the Lord (Jehovah)Was Departed from HimA.F. Muir Judges 16:20
God's Departure from the Soul UnrecognisedW.F. Adeney Judges 16:20
Samson ConqueredCharles Haddon Spurgeon Judges 16:20
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
People
Dagon, Delilah, Gazathites, Gazites, Manoah, Samson
Places
Eshtaol, Gaza, Hebron, Valley of Sorek, Zorah
Topics
Aside, Awaketh, Awaking, Awoke, Conscious, Departed, Didn't, Free, I'll, Myself, Philistines, Samson, Shake, Shaking, Sleep, Wist
Dictionary of Bible Themes
Judges 16:20

     3257   Holy Spirit, gift of
     8358   weakness, physical
     8707   apostasy, personal
     8820   self-confidence

Judges 16:1-22

     5155   hair

Judges 16:18-20

     5957   strength, spiritual

Judges 16:18-21

     5979   waste

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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