Judges 16:22
However, the hair of his head began to grow back after it had been shaved.
However
This word serves as a pivotal transition in the narrative of Samson. It indicates a shift in circumstances, suggesting that despite previous events, something new is about to unfold. In the context of Judges 16, it marks a turning point from Samson's downfall to the beginning of his restoration. Theologically, it reminds us of God's grace and the possibility of redemption, even after failure.

the hair
In the Hebrew context, hair is more than just a physical attribute; it symbolizes strength and consecration, especially in the Nazarite vow (Numbers 6:5). For Samson, his hair was the outward sign of his covenant with God. The mention of his hair here foreshadows the return of his strength and God's continued purpose for him, despite his previous disobedience.

of his head
This phrase emphasizes the personal and intimate nature of Samson's covenant with God. The head is often seen as the seat of identity and authority. In losing his hair, Samson lost his identity as a Nazarite and his divine authority. The focus on his head here suggests a restoration of both his identity and his divine calling.

began to grow again
The regrowth of Samson's hair is symbolic of renewal and hope. It signifies that God's grace is at work, even when all seems lost. Historically, this would have been a sign of divine intervention, as hair does not grow back instantly. Spiritually, it speaks to the idea that God can restore what has been lost and that He is always working behind the scenes to fulfill His purposes.

after it had been shaved
This phrase serves as a reminder of Samson's betrayal and the consequences of his actions. It highlights the reality of sin and its impact. However, it also underscores the theme of redemption. The fact that his hair began to grow again after being shaved is a testament to God's mercy and the possibility of a new beginning. It encourages believers to trust in God's ability to restore and redeem, no matter the past.

Persons / Places / Events
1. Samson
A judge of Israel known for his supernatural strength, which was linked to his Nazirite vow and uncut hair. His life is a account of great potential marred by personal failings.

2. Delilah
A Philistine woman who betrayed Samson by discovering the secret of his strength and having his hair cut, leading to his capture by the Philistines.

3. Philistines
The enemies of Israel during Samson's time. They captured and imprisoned Samson after Delilah's betrayal.

4. Gaza
The Philistine city where Samson was taken after his capture. It was here that he was humiliated and forced to grind grain in prison.

5. Nazirite Vow
A special vow taken by individuals in Israel to dedicate themselves to God, which included abstaining from wine, avoiding contact with the dead, and not cutting their hair.
Teaching Points
God's Grace and Restoration
Even after failure, God’s grace allows for restoration. Samson’s hair growing back symbolizes the potential for renewal and redemption.

The Consequences of Disobedience
Samson’s account warns of the consequences of straying from God’s commands and the importance of maintaining our commitments to Him.

Strength in Weakness
God can use our weakest moments to demonstrate His strength and fulfill His purposes, as seen in Samson’s final act of strength.

The Importance of Spiritual Vigilance
Samson’s downfall began with small compromises. Believers must remain vigilant in their spiritual walk to avoid similar pitfalls.

Hope in God’s Sovereignty
Despite human failure, God’s sovereign plan prevails. Samson’s life shows that God can work through flawed individuals to achieve His purposes.
Bible Study Questions
1. How does the regrowth of Samson’s hair symbolize God’s grace and the possibility of restoration after failure?

2. In what ways can Samson’s account serve as a warning about the dangers of compromising our commitments to God?

3. How can we apply the lesson of finding strength in weakness to our own lives, especially during times of personal failure?

4. What steps can we take to maintain spiritual vigilance and avoid the pitfalls that led to Samson’s downfall?

5. How does the account of Samson illustrate the concept of God’s sovereignty, and how can this understanding provide hope in our own lives?
Connections to Other Scriptures
Numbers 6
This chapter outlines the Nazirite vow, which provides context for understanding the significance of Samson's hair and his dedication to God.

1 Samuel 1
The account of Hannah and Samuel, another Nazirite, highlights the importance of dedication and faithfulness to God.

Hebrews 11
Samson is mentioned in the "Hall of Faith," demonstrating that despite his failures, he is remembered for his faith.
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
A Hero's ExodusA.F. Muir Judges 16:21-31
People
Dagon, Delilah, Gazathites, Gazites, Manoah, Samson
Places
Eshtaol, Gaza, Hebron, Valley of Sorek, Zorah
Topics
Beginneth, Cut, Grow, Growth, Hair, Howbeit, However, Shaved, Shaven, Shoot, Starting
Dictionary of Bible Themes
Judges 16:22

     6730   reinstatement

Judges 16:1-22

     5155   hair

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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