So while he slept, Delilah took the seven braids of his hair and wove them into the web. Then she tightened it with a pin and called to him, "Samson, the Philistines are here!" But he awoke from his sleep and pulled out the pin with the loom and the web. So while he sleptThis phrase sets the stage for the vulnerability of Samson. Sleep, in the biblical context, often symbolizes a state of unawareness or defenselessness. Samson's physical sleep is a metaphor for his spiritual slumber, as he has repeatedly ignored the warnings and signs of Delilah's intentions. The Hebrew root for "slept" (יָשֵׁן, yashen) can also imply a deep, unguarded rest, highlighting Samson's misplaced trust in Delilah. This moment serves as a cautionary tale about the dangers of spiritual complacency and the importance of vigilance in one's faith journey. Delilah took Delilah's actions are deliberate and calculated. The name "Delilah" itself is derived from a root that can mean "to weaken" or "to impoverish," which is precisely what she seeks to do to Samson. Her taking of the braids signifies betrayal and the exploitation of Samson's trust. Historically, Delilah is often viewed as a symbol of temptation and deceit, reminding believers of the seductive nature of sin and the importance of discernment. the seven braids of his hair The number seven in the Bible often represents completeness or perfection. Samson's seven braids are a symbol of his Nazirite vow and the divine strength bestowed upon him by God. The act of weaving these braids into a web signifies the entanglement and corruption of what was once pure and dedicated to God. This serves as a powerful reminder of how easily one's spiritual commitments can be compromised when one is not vigilant. and wove them into the web The imagery of weaving the braids into a web is rich with symbolism. A web is a trap, something designed to ensnare and capture. In this context, it represents the entrapment of Samson by his own choices and the deceit of Delilah. The Hebrew word for "web" (מַסָּכָה, massekah) can also imply a covering or veil, suggesting that Samson's true strength and purpose are being obscured. This act of weaving is a metaphor for how sin can entangle and obscure one's spiritual vision, leading to downfall. It serves as a poignant reminder of the need for spiritual clarity and the dangers of allowing oneself to be ensnared by worldly temptations. Persons / Places / Events 1. SamsonA judge of Israel known for his supernatural strength, which was linked to his Nazirite vow and uncut hair. 2. DelilahA woman from the Valley of Sorek who was bribed by the Philistine rulers to discover the secret of Samson's strength. 3. PhilistinesA group of people who were enemies of Israel and sought to capture and subdue Samson. 4. Valley of SorekThe location where Delilah lived and where Samson frequently visited her. 5. Nazirite VowA vow taken by individuals to be set apart for God, which included abstaining from cutting one's hair, consuming alcohol, and avoiding contact with dead bodies. Teaching Points The Danger of CompromiseSamson's repeated visits to Delilah show how small compromises can lead to significant downfalls. Believers should guard against compromising their values and commitments. The Power of InfluenceDelilah's influence over Samson demonstrates the impact others can have on our lives. Christians should be mindful of the influences they allow into their lives and relationships. God's Faithfulness Despite Human WeaknessDespite Samson's failures, God used him to fulfill His purposes. This reminds us that God can work through our weaknesses and failures for His glory. The Importance of VigilanceSamson's account warns of the dangers of spiritual complacency. Believers must remain vigilant and prayerful to avoid falling into temptation. The Consequences of DisobedienceSamson's eventual downfall serves as a cautionary tale about the consequences of disobedience to God's commands. Bible Study Questions 1. How does Samson's relationship with Delilah illustrate the dangers of compromising one's faith and values? Can you identify areas in your life where you might be compromising? 2. In what ways can the account of Samson and Delilah serve as a warning about the influences we allow into our lives? How can you apply this lesson to your current relationships? 3. Reflect on a time when you experienced God's faithfulness despite your own weaknesses or failures. How does this encourage you in your walk with God? 4. What steps can you take to remain vigilant against spiritual complacency and temptation in your daily life? 5. How does the account of Samson challenge you to consider the consequences of disobedience to God's commands? What changes might you need to make to align more closely with God's will? Connections to Other Scriptures Judges 13-16The broader account of Samson's life, including his birth, exploits, and eventual downfall. Numbers 6The chapter detailing the Nazirite vow, which provides context for the significance of Samson's uncut hair. Proverbs 7Offers wisdom on the dangers of succumbing to temptation and the allure of deceptive relationships. 1 Corinthians 10:13Encourages believers that God provides a way out of temptation, relevant to Samson's repeated entanglement with Delilah. Hebrews 11:32Mentions Samson in the "Hall of Faith," highlighting his role in God's plan despite his flaws. 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 Awaked, Awakened, Awaketh, Awaking, Awoke, Beam, Cloth, Delilah, Deli'lah, Fabric, Fastened, Fixed, Fixeth, Got, Hair, Journeyeth, Locks, Loom, Machine, Philistines, Pin, Plucked, Pulled, Pulling, Quickly, Samson, Seven, Sleep, Sleeping, Slept, Tight, Twists, Weaving, Web, Worked, WoveDictionary of Bible Themes Judges 16:1-22 5155 hair Judges 16:5-17 5941 secrecy Judges 16:6-16 8654 importunity, to people Judges 16:13-14 5533 sleep, physical 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 16:14 NIVJudges 16:14 NLTJudges 16:14 ESVJudges 16:14 NASBJudges 16:14 KJV
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