Judges 16:27
Now the temple was full of men and women; all the lords of the Philistines were there, and about three thousand men and women were on the roof watching Samson entertain them.
Now the temple
The term "temple" here refers to a place of worship dedicated to the Philistine god Dagon. Archaeological findings suggest that Philistine temples were often large structures with a central hall supported by two main pillars. This setting is crucial for understanding the dramatic climax of Samson's story. The temple's design, with its reliance on two central pillars, plays a pivotal role in the narrative, symbolizing the Philistine's misplaced trust in their false god and their underestimation of the true God of Israel.

was full of men and women
This phrase indicates a large gathering, emphasizing the significance of the event. The Philistines were celebrating a victory over Samson, whom they considered a great enemy. The presence of both men and women suggests a communal celebration, highlighting the Philistines' confidence and their desire to publicly humiliate Samson. This gathering sets the stage for a dramatic demonstration of God's power and justice.

all the lords of the Philistines were there
The "lords of the Philistines" refers to the rulers or leaders of the five major Philistine cities: Gaza, Ashdod, Ashkelon, Gath, and Ekron. Their presence underscores the importance of the occasion and the perceived triumph over Samson. Historically, these lords wielded significant political and military power, and their gathering in one place signifies a unified front against Israel. This assembly of leaders also foreshadows the magnitude of the impending judgment that God will execute through Samson.

and about three thousand men and women were on the roof
The mention of "three thousand" highlights the vast number of people present, emphasizing the scale of the Philistine celebration. The people on the roof were likely spectators, eager to witness the humiliation of Samson. In ancient architecture, roofs were often used as additional space for gatherings, and the large number of people on the roof indicates the temple's capacity and the widespread interest in the event. This detail foreshadows the catastrophic collapse that will occur, demonstrating the far-reaching impact of God's intervention.

watching Samson entertain them
The word "entertain" suggests that Samson was being mocked and used for amusement, a stark contrast to his former role as a judge and deliverer of Israel. This humiliation reflects the Philistines' belief in their superiority and their disdain for Samson's God. However, this moment of derision becomes a turning point, as God uses Samson's final act to deliver a powerful message of divine justice and redemption. The irony of the situation is profound: what the Philistines intended for mockery becomes a testament to God's sovereignty and the fulfillment of His purposes through Samson, even in his weakness.

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. His life is a account of great potential marred by personal failings.

2. Philistines
A significant enemy of Israel during the time of the Judges. They were a seafaring people who often oppressed the Israelites.

3. Temple of Dagon
The place where the Philistines gathered to celebrate their perceived victory over Samson. Dagon was a deity worshiped by the Philistines.

4. Lords of the Philistines
The rulers or leaders of the Philistine people, who were present at the temple to witness Samson's humiliation.

5. Three Thousand Men and Women
The crowd gathered on the roof of the temple, indicating the scale of the event and the public nature of Samson's humiliation.
Teaching Points
The Consequences of Sin
Samson's life illustrates how personal sin can lead to public humiliation and loss of God-given potential.

God's Sovereignty
Despite human failings, God's purposes prevail. Samson's final act was used by God to begin the deliverance of Israel from the Philistines.

The Danger of Pride
Samson's account warns against the dangers of pride and self-reliance, reminding us to depend on God for strength and guidance.

Repentance and Redemption
Even in his lowest moment, Samson's prayer to God shows that repentance can lead to redemption and fulfillment of God's purposes.

The Power of Influence
The presence of the Philistine lords and the crowd highlights the influence of leaders and the impact of public opinion, reminding us to be mindful of who we allow to influence our lives.
Bible Study Questions
1. How does Samson's account in Judges 16:27 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 the gathering of the Philistine lords and the crowd reflect the world's view of power and success, and how does this contrast with a biblical perspective?

3. How can we guard against the pride and self-reliance that led to Samson's downfall, according to 1 Corinthians 10:12?

4. What does Samson's final act of strength teach us about God's ability to use even our failures for His purposes, and how can this encourage us in our own struggles?

5. How can the account of Samson and the Philistines inspire us to seek God's strength and guidance in overcoming the "Philistines" or challenges in our own lives?
Connections to Other Scriptures
Judges 13-16
The broader account of Samson's life, detailing his birth, exploits, and eventual downfall.

1 Samuel 5
The account of the Ark of the Covenant in the temple of Dagon, showing the ongoing conflict between the Israelites and the Philistines.

Hebrews 11:32
Samson is mentioned in the "Hall of Faith," highlighting his role in God's plan despite his personal failings.

1 Corinthians 10:12
A warning about pride and overconfidence, relevant to Samson's account and his eventual downfall.
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
3000, Beheld, Crowded, Full, Lords, Perform, Performed, Philistines, Playing, Princes, Roof, Rulers, Samson, Sport, Thither, Thousand, Watching, Women
Dictionary of Bible Themes
Judges 16:25-30

     5443   pillars

Judges 16:26-30

     1416   miracles, nature of

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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