Judges 16:5
The lords of the Philistines went to her and said, "Entice him and find out the source of his great strength and how we can overpower him to tie him up and subdue him. Then each one of us will give you eleven hundred shekels of silver."
The lords of the Philistines
This phrase refers to the rulers or leaders of the Philistine cities. Historically, the Philistines were a confederation of city-states, each governed by its own lord. The term "lords" here is translated from the Hebrew word "seren," which indicates a ruler or prince. The Philistines were a significant adversary of Israel during the time of the Judges, often oppressing the Israelites and seeking to undermine their leaders, such as Samson.

went to her
The "her" in this context is Delilah, a woman whom Samson loved. The Philistines approached her because they saw an opportunity to exploit her relationship with Samson. This action highlights the Philistines' cunning and strategic approach to dealing with their enemies, using espionage and manipulation rather than direct confrontation.

and said, 'Entice him
The word "entice" is translated from the Hebrew "patah," which means to persuade or seduce. This indicates a deliberate attempt to deceive or lure Samson into revealing his secrets. The use of this word underscores the moral and spiritual battle at play, as Delilah is being asked to use her influence over Samson for nefarious purposes.

and find out the source of his great strength
Samson's strength was legendary, and the Philistines were desperate to understand its origin. This phrase reflects their recognition that Samson's power was not ordinary but divinely endowed. The Philistines' desire to uncover the secret of his strength reveals their belief in the possibility of neutralizing what they perceived as a supernatural advantage.

and how we can overpower him
The Philistines sought a way to defeat Samson, who had been a thorn in their side. The Hebrew word for "overpower" is "yakol," meaning to prevail or have power over. This reflects their intent to not just capture Samson but to completely dominate and control him, removing the threat he posed.

so we may tie him up and subdue him
This phrase indicates the Philistines' plan to physically restrain Samson, rendering him powerless. The act of tying up and subduing is symbolic of their desire to humiliate and break the spirit of Israel's champion. It also foreshadows the eventual betrayal and capture of Samson, which is a pivotal moment in his story.

Then each of us will give you eleven hundred shekels of silver
The offer of "eleven hundred shekels of silver" to Delilah was a substantial bribe, indicating the high value the Philistines placed on capturing Samson. In ancient times, silver was a common medium of exchange, and this amount would have been a significant fortune. This highlights the lengths to which the Philistines were willing to go to achieve their goal, and it also underscores the theme of betrayal for monetary gain, reminiscent of Judas Iscariot's betrayal of Jesus for thirty pieces of silver.

Persons / Places / Events
1. Samson
A judge of Israel known for his supernatural strength, which was a gift from God. His life is marked by a Nazirite vow and a series of conflicts with the Philistines.

2. Delilah
A woman from the Valley of Sorek whom Samson loved. She is approached by the Philistine lords to discover the secret of Samson's strength.

3. Philistine Lords
The rulers of the Philistines, who were enemies of Israel. They sought to capture Samson to weaken Israel's power.

4. Valley of Sorek
A region where Delilah lived, and where Samson frequently visited. It was a border area between the Philistines and Israelites.

5. Eleven Hundred Shekels of Silver
The bribe offered to Delilah by each Philistine lord, indicating the high value they placed on capturing Samson.
Teaching Points
The Danger of Compromise
Samson's relationship with Delilah illustrates the peril of compromising one's values and calling for personal desires. Believers are called to remain steadfast in their commitments to God.

The Power of Temptation
Delilah's enticement of Samson serves as a reminder of the power of temptation and the need for vigilance and reliance on God's strength to resist it.

The Consequences of Sin
The Philistine's plot against Samson underscores the destructive consequences of sin and disobedience. Sin can lead to bondage and loss of spiritual power.

The Importance of Discernment
Samson's lack of discernment in his relationship with Delilah highlights the need for wisdom and discernment in choosing relationships and alliances.

God's Sovereignty and Redemption
Despite Samson's failures, God ultimately uses his life to fulfill His purposes. This teaches that God can redeem our mistakes for His glory.
Bible Study Questions
1. What can we learn from Samson's relationship with Delilah about the importance of choosing godly relationships?

2. How does the account of Samson and Delilah illustrate the consequences of yielding to temptation? Can you think of other biblical examples where temptation led to downfall?

3. In what ways can believers today guard against the kind of manipulation and deceit that Samson faced with Delilah?

4. How does the promise of a reward (eleven hundred shekels of silver) influence Delilah's actions, and what does this teach us about the dangers of greed?

5. Reflect on a time when you faced a strong temptation. How did you respond, and what biblical principles can help you handle similar situations in the future?
Connections to Other Scriptures
Judges 14-15
These chapters provide background on Samson's previous encounters with the Philistines, highlighting his role as a judge and his personal weaknesses.

Proverbs 7
This chapter warns against the dangers of succumbing to seduction and temptation, paralleling Samson's vulnerability to Delilah's enticements.

1 Corinthians 10:13
This verse speaks to God's faithfulness in providing a way out of temptation, relevant to Samson's repeated failures to resist Delilah's manipulation.
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
Afflict, Bind, Eleven, Entice, Hundred, Lies, Lords, Lure, Overpower, Philistines, Pieces, Prevail, Secret, Shekels, Showing, Silver, Strength, Subdue, Tie
Dictionary of Bible Themes
Judges 16:5

     4363   silver
     5238   bribery
     5260   coinage

Judges 16:1-22

     5155   hair

Judges 16:4-5

     6241   seduction

Judges 16:5-17

     5941   secrecy

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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