Judges 16:25
And while their hearts were merry, they said, "Call for Samson to entertain us." So they called Samson out of the prison to entertain them. And they stationed him between the pillars.
And while their hearts were merry
This phrase indicates a state of revelry and celebration among the Philistines. The Hebrew word for "merry" is "טוֹב" (tov), which often denotes goodness or gladness. In this context, it suggests a superficial joy, likely induced by feasting and drinking. Historically, such feasts were common in ancient Near Eastern cultures, often associated with religious or military victories. The Philistines were celebrating their perceived triumph over Samson, whom they saw as a formidable enemy.

they said, 'Call for Samson, that he may entertain us.'
The Philistines' request to have Samson entertain them reveals their scorn and mockery. The Hebrew root for "entertain" is "שׂחק" (sachaq), which can mean to laugh or mock. This reflects their desire to humiliate Samson, reducing the once-mighty judge of Israel to a source of amusement. It underscores the Philistines' misunderstanding of the true source of Samson's strength, which was not merely physical but divinely ordained.

So they called Samson out of the prison
Samson's imprisonment symbolizes the consequences of his disobedience and the loss of his divine strength. The Hebrew word for "prison" is "בֵּית הָאֲסוּרִים" (beit ha'asurim), literally "house of bindings," indicating a place of confinement and restriction. This setting contrasts sharply with Samson's previous freedom and power, highlighting the depth of his fall from grace due to his moral and spiritual failings.

and he entertained them
The repetition of the word "entertain" emphasizes the Philistines' intent to degrade Samson. However, this moment of humiliation sets the stage for God's redemptive power to be displayed. Samson's willingness to be used in this way, despite his shame, foreshadows his final act of strength and sacrifice, which will ultimately bring glory to God and deliverance to Israel.

And they made him stand between the pillars
The positioning of Samson between the pillars is both literal and symbolic. Architecturally, ancient Philistine temples often had central pillars supporting the structure. Spiritually, this moment represents a pivotal point in Samson's life. The pillars symbolize the support of the Philistine power, and Samson's placement there foreshadows the impending collapse of their dominance. This act of standing between the pillars becomes a metaphor for Samson's final stand, where he will call upon the Lord one last time to fulfill his divine purpose.

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. At this point in the account, Samson has been captured by the Philistines after being betrayed by Delilah.

2. Philistines
The enemies of Israel who have captured Samson. They are celebrating their victory over him and are using him for entertainment.

3. Prison
The place where Samson was held after his capture. His imprisonment symbolizes his fall from grace and the consequences of his disobedience to God.

4. Pillars
The structural supports of the building where the Philistines were gathered. These pillars play a crucial role in the climax of Samson's account.

5. Feast/Celebration
The Philistines are in a festive mood, celebrating their perceived triumph over Samson and, by extension, over the God of Israel.
Teaching Points
The Consequences of Disobedience
Samson's capture and humiliation are direct results of his disobedience to God. This serves as a reminder of the importance of faithfulness and obedience in our own lives.

God's Sovereignty in Human Weakness
Even in his weakest moment, God uses Samson to achieve His purposes. This teaches us that God can work through our weaknesses and failures to bring about His will.

The Danger of Pride and Complacency
The Philistines' overconfidence in their victory over Samson leads to their downfall. This warns us against pride and the false security it brings.

Repentance and Redemption
Samson's account is ultimately one of redemption. Despite his failures, he turns back to God in his final moments, showing that it is never too late to seek God's forgiveness and strength.

The Power of Prayer
Samson's final act is preceded by a prayer to God for strength. This emphasizes the importance of prayer in seeking God's help and guidance.
Bible Study Questions
1. How does Samson's account illustrate the consequences of straying from God's commands, and how can we apply this lesson to our own lives?

2. In what ways does God demonstrate His sovereignty through Samson's weaknesses, and how can this encourage us in our own struggles?

3. How does the Philistines' pride and eventual downfall serve as a warning for us today?

4. What can we learn from Samson's final prayer and act of faith, and how can this influence our approach to prayer and repentance?

5. How does the account of Samson connect with other biblical accounts of redemption and God's faithfulness, and what does this teach us about God's character?
Connections to Other Scriptures
Judges 13-16
The broader account of Samson's life, detailing his birth, exploits, and eventual downfall, provides context for this verse.

1 Samuel 5
The capture of the Ark of the Covenant by the Philistines and their subsequent humiliation by God parallels the Philistines' temporary triumph over Samson.

Hebrews 11:32
Samson is listed among the heroes of faith, highlighting that despite his failures, he played a significant role in God's plan.
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
Amuse, Bring, Cause, Entertain, Entertained, Full, Glad, Heart, Hearts, Joy, Merry, Pass, Performed, Pillars, Play, Playeth, Prison, Prison-house, Samson, Shouted, Spirits, Sport, Stand, Stood
Dictionary of Bible Themes
Judges 16:25

     5387   leisure, pastimes
     5461   prisoners

Judges 16:25-30

     5443   pillars

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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