Then Delilah said to Samson, "You have mocked me and lied to me! Now please tell me how you can be tied up." Then Delilah said to SamsonThe name "Delilah" is of uncertain origin, but it is often associated with the Hebrew root "dalal," meaning "to weaken" or "to impoverish." This is fitting, as Delilah's role in Samson's life was to discover the secret of his strength and ultimately lead to his downfall. Delilah's interaction with Samson is a pivotal moment in the narrative, highlighting the dangers of personal relationships that are not grounded in mutual respect and godly principles. Historically, Delilah is seen as a Philistine woman, and her involvement with Samson, a judge of Israel, underscores the tension between the Israelites and the Philistines during this period. You have mocked me The Hebrew word for "mocked" is "hatal," which can also mean to deceive or to make a fool of someone. Delilah's accusation here is emotionally charged, as she feels humiliated by Samson's previous false answers. This phrase reflects the manipulative dynamics in their relationship, where Delilah uses emotional appeals to extract the truth from Samson. In a broader scriptural context, this interaction serves as a cautionary tale about the consequences of deceit and the importance of integrity in relationships. and lied to me! The word "lied" in Hebrew is "kazab," which means to speak falsely or to deceive. This accusation is significant because it highlights the moral and ethical decline in Samson's life. Despite being chosen by God as a Nazirite, Samson's actions often reflect a departure from his divine calling. The repetition of deceit in his interactions with Delilah serves as a reminder of the spiritual dangers of compromising one's values and the importance of truthfulness as a reflection of one's faith. Now please tell me The phrase "please tell me" indicates a shift in Delilah's approach, from accusation to persuasion. The use of "please" suggests a softer, more coaxing tone, which is part of her strategy to gain Samson's trust. This reflects a common tactic in manipulative relationships, where emotional appeals are used to achieve one's goals. In the broader biblical narrative, this moment foreshadows the eventual revelation of Samson's secret, leading to his capture and downfall. how you can be tied up The phrase "tied up" is central to the narrative, as it directly relates to the secret of Samson's strength. In Hebrew, the word "asar" means to bind or to imprison. This request is not just about physical restraint but symbolizes the spiritual and moral bondage that results from Samson's disobedience to God. The repeated attempts to bind Samson serve as a metaphor for the spiritual entanglements that can ensnare believers when they stray from God's path. This part of the verse is a powerful reminder of the importance of spiritual vigilance and the consequences of allowing oneself to be spiritually "tied up" by sin and temptation. Persons / Places / Events 1. SamsonA judge of Israel known for his supernatural strength, which was a gift from God tied to his Nazirite vow. 2. DelilahA Philistine woman who was used by the Philistine rulers to discover the secret of Samson's strength. 3. PhilistinesThe enemies of Israel during the time of the Judges, often in conflict with Samson. 4. Nazirite VowA special vow taken to set oneself apart for God, which included abstaining from cutting hair, consuming alcohol, and avoiding contact with dead bodies. 5. Valley of SorekThe location where Samson met Delilah, a place associated with temptation and betrayal. Teaching Points The Danger of CompromiseSamson's interactions with Delilah highlight the peril of compromising one's values and commitments, especially in relationships that lead us away from God. Recognizing TemptationDelilah's persistence is a reminder to be vigilant and discerning about the sources of temptation in our lives, understanding that they often come subtly and repeatedly. The Importance of IntegritySamson's deception of Delilah shows the importance of maintaining integrity and truthfulness, even when faced with pressure or manipulation. Guarding Our HeartsThe account encourages believers to guard their hearts and minds, being cautious about whom we allow to influence us and how we respond to their demands. God's Strength in Our WeaknessDespite Samson's failures, his account ultimately points to God's ability to use even our weaknesses for His purposes, reminding us to rely on His strength rather than our own. Bible Study Questions 1. What can we learn from Samson's repeated interactions with Delilah about the nature of temptation and how to resist it? 2. How does Samson's account illustrate the consequences of compromising one's commitments to God? 3. In what ways can we apply the wisdom of Proverbs 7 to avoid the pitfalls of seductive and manipulative influences in our lives? 4. How does 1 Corinthians 10:13 encourage us when we face persistent temptations, and what practical steps can we take to find the "way out" that God provides? 5. Reflecting on James 1:14-15, how can we identify and address the desires that lead us into temptation, ensuring they do not give birth to sin in our lives? Connections to Other Scriptures Judges 14-15Provides background on Samson's life, his feats of strength, and his conflicts with the Philistines, setting the stage for his encounter with Delilah. Proverbs 7Offers wisdom on the dangers of succumbing to temptation and the allure of seductive words, paralleling Samson's situation with Delilah. 1 Corinthians 10:13Discusses God's faithfulness in providing a way out of temptation, relevant to Samson's repeated testing by Delilah. James 1:14-15Explains the process of temptation leading to sin, which can be seen in Samson's gradual yielding to Delilah's persistence. A Grist from the Prison Mill of Gaza | . A. Scott, D. D. | Judges 16:1-31 | As At Other Times | J. Durran. | Judges 16:1-31 | Blessed and Tragic Unconsciousness | A. Maclaren | Judges 16:1-31 | How not to Pray | J. Parker, D. D. | Judges 16:1-31 | Ignominious Tasks | R. A. Watson, M. A. | Judges 16:1-31 | Individulalism in Religion | R. Balgarnie, D. D. | Judges 16:1-31 | Lessons from the Life of Samson | Abp. Wm. Alexander. | Judges 16:1-31 | Loss of Strength | W. M. Taylor, D. D. | Judges 16:1-31 | Lost Grace Unrealised | R. Rogers. | Judges 16:1-31 | Man's Cannot and Man's Can: a New Year's Address | Homilist | Judges 16:1-31 | Man's Power for God's Work | Homilist | Judges 16:1-31 | Moral Strength | Joseph Ritson. | Judges 16:1-31 | Our Champion | | Judges 16:1-31 | Pleasure and Peril in Gaza | R. A. Watson, M. A. | Judges 16:1-31 | Samson Conquered | Spurgeon, Charles Haddon | Judges 16:1-31 | Samson Shorn of His Strength | The Preacher's Monthly | Judges 16:1-31 | Samson, the Jewish Hercules | Homilist | Judges 16:1-31 | Shaven and Shorn, But not Beyond Hope | Spurgeon, Charles Haddon | Judges 16:1-31 | Strength Lost | H. J. Bevis. | Judges 16:1-31 | Strength Lost and Restored | H. J. Bevis. | Judges 16:1-31 | The Death of Samson | G. M. Boynton. | Judges 16:1-31 | The Evil of Knowing Evil | J. C. Coghlan, D. D. | Judges 16:1-31 | The Fall and Rise of a Great Man | Homilist | Judges 16:1-31 | The Giant's Locks | T. De Witt Talmage. | Judges 16:1-31 | The Gradual and Subtle Advance of Sin | Bp. Boyd Carpenter. | Judges 16:1-31 | The Influence of Amusements on Character and Destiny | T. De Witt Talmage. | Judges 16:1-31 | The Man Who has Trifled Once Too Often | Dean Vaughan. | Judges 16:1-31 | The Secret of Samson's Strength | J. Clifford, D. D. | Judges 16:1-31 | The Victim and the Victor | E. P. Hood. | Judges 16:1-31 | The Weakness of Strength | G. Elliott. | Judges 16:1-31 | The Withdrawal of Divine Influences | J. Williamson. | Judges 16:1-31 | Samson's Betrayal and Fall | A.F. Muir | Judges 16:4-21 |
People Dagon, Delilah, Gazathites, Gazites, Manoah, SamsonPlaces Eshtaol, Gaza, Hebron, Valley of Sorek, ZorahTopics FALSE, Behold, Bound, Deceived, Declare, Delilah, Deli'lah, Fool, Hast, Lied, Lies, Making, Mayest, Mightest, Mocked, Played, Please, Samson, Speakest, Sport, Tied, Truly, WherewithDictionary of Bible Themes Judges 16:1-22 5155 hair Judges 16:5-17 5941 secrecy Judges 16:6-16 8654 importunity, to people 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 ScriptureSamson 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 Links Judges 16:10 NIVJudges 16:10 NLTJudges 16:10 ESVJudges 16:10 NASBJudges 16:10 KJV
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