Judges 16:4
Some time later, Samson fell in love with a woman in the Valley of Sorek, whose name was Delilah.
Some time later
This phrase indicates a transition in the narrative, suggesting a passage of time since the previous events. In the context of Judges, it often marks a new chapter in the life of Samson, the judge of Israel. The Hebrew word used here, "אַחַר" (achar), implies a sequence of events, reminding us that God's plan unfolds over time. It encourages believers to trust in God's timing, understanding that His purposes are revealed progressively.

he fell in love
The Hebrew verb "אָהַב" (ahav) is used here, which means to love or have affection for. This is a pivotal moment in Samson's life, as it shows his vulnerability and human desire for connection. From a conservative Christian perspective, this love is seen as misguided, as it leads Samson away from his divine calling. It serves as a cautionary tale about the importance of aligning our affections with God's will.

with a woman
The mention of "a woman" highlights the personal and intimate nature of Samson's affection. In the cultural and historical context of ancient Israel, relationships with foreign women often led to spiritual compromise. This phrase sets the stage for the ensuing conflict, as it foreshadows the potential for Samson's downfall due to his entanglement with someone outside of his faith community.

in the Valley of Sorek
The Valley of Sorek is a geographical location that holds significant meaning. It was a fertile area known for its vineyards, which is ironic given Samson's Nazirite vow to abstain from wine. The name "Sorek" itself is derived from a root meaning "choice vine," symbolizing both temptation and the potential for spiritual compromise. This setting underscores the tension between Samson's divine calling and his personal choices.

whose name was Delilah
Delilah's name is introduced here, marking her as a central figure in the narrative. The name "Delilah" is believed to be derived from a root meaning "to weaken" or "to impoverish," which prophetically hints at her role in Samson's life. From a conservative Christian perspective, Delilah represents the seductive power of sin and the danger of allowing worldly influences to lead one away from God's path. Her introduction serves as a reminder of the spiritual battle that believers face and the need for vigilance in maintaining one's faith and integrity.

Persons / Places / Events
1. Samson
A judge of Israel known for his extraordinary strength, which was a gift from God. His life is marked by a series of personal failures and victories over the Philistines.

2. Delilah
A woman from the Valley of Sorek who becomes the object of Samson's affection. Her role is pivotal in the account of Samson's downfall.

3. Valley of Sorek
A geographical location that is significant as the setting for the events involving Samson and Delilah. It is a fertile valley, which may symbolize both physical and spiritual temptation.

4. Philistines
The primary antagonists in the account of Samson. They are a constant threat to Israel during this period and seek to exploit Samson's weaknesses.

5. Love and Betrayal
The central theme of this passage, highlighting the tension between Samson's love for Delilah and her eventual betrayal.
Teaching Points
The Danger of Unequally Yoked Relationships
Samson's relationship with Delilah serves as a cautionary tale about forming intimate bonds with those who do not share the same faith and values.

The Consequences of Ignoring God's Warnings
Samson repeatedly ignored signs and warnings from God, leading to his downfall. This teaches the importance of heeding divine guidance.

The Subtlety of Temptation
The Valley of Sorek represents a place of temptation. Believers must be aware of environments and situations that can lead them away from God's will.

The Power of God's Grace
Despite Samson's failures, God's grace is evident throughout his life. This reminds us that God's grace is available to us, even when we fall short.

The Importance of Spiritual Vigilance
Samson's account underscores the need for constant spiritual vigilance and reliance on God's strength to overcome personal weaknesses.
Bible Study Questions
1. What can we learn from Samson's choice to pursue a relationship with Delilah, and how does this apply to our own relationships today?

2. How does the setting of the Valley of Sorek symbolize the temptations we face in our own lives, and what steps can we take to avoid such pitfalls?

3. In what ways does Samson's account illustrate the consequences of ignoring God's warnings, and how can we be more attentive to God's guidance?

4. How does the account of Samson and Delilah connect with the wisdom found in Proverbs 7, and what practical steps can we take to guard against similar temptations?

5. Reflecting on 1 Corinthians 10:12-13, how can we rely on God's strength to overcome our weaknesses, as seen in the life of Samson?
Connections to Other Scriptures
Judges 14-15
Provides background on Samson's previous encounters with the Philistines and his pattern of personal relationships that lead to conflict.

Proverbs 7
Offers wisdom on the dangers of succumbing to temptation and the allure of seductive relationships, paralleling Samson's experience with Delilah.

1 Corinthians 10:12-13
Discusses the importance of being vigilant against temptation and relying on God's strength, which is relevant to Samson's account.
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
Afterward, Afterwards, Delilah, Deli'lah, Fell, Love, Loved, Loveth, Named, Pass, Sorek, Valley
Dictionary of Bible Themes
Judges 16:4

     8299   love, in relationships

Judges 16:1-22

     5155   hair

Judges 16:4-5

     6241   seduction

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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