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John MacArthur · Citado em PreceptAustin
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MacArthur - His weakness for women of low character and Philistine loyalty reappeared (cf. Pr 6:27, 28). He erred continually by going to her daily (Jdg 16:16), allowing himself to be entrapped in her deceptions. (See context in The MacArthur Bible Commentary or borrow the MacArthur study Bible) While many such as MacArthur assume Delilah is a Philistine, she does have a Semitic name so not all writers are absolutely convinced she was of Philistine extraction. The phrase "he loved a woman" who eventually resulted in his defeat and death is similar to the description of King Solomon whose love of women brought disaster on Israel. The moral is clear - you can be the strongest man alive or the wisest man alive, but if you disobey God you are on dangerous grounds with disaster looming on your horizon! Now King Solomon loved many foreign women along with the daughter of Pharaoh: Moabite, Ammonite, Edomite, Sidonian, and Hittite women, 2 from the nations concerning which the LORD had said to the sons of Israel, “You shall not associate with them, nor shall they associate with you, [for] they will surely turn your heart away after their gods.” Solomon held fast (A strong and picturesque Hebrew verb dabaq [Lxx = kollao - "stick like glue!"] = used of husband being joined to his wife and them being one flesh! Ge 2:24) to these in love. (DISOBEDIENCE PRACTICED) 3 He had seven hundred wives, princesses, and three hundred concubines, and his wives turned his heart away. 4 For when Solomon was old, his wives turned his heart away after other gods; (Ed: Idolatry and immorality are inextricably associated from Genesis to Revelation! Beware of practicing immorality!!!) and his heart was not wholly devoted to the LORD his God, as the heart of David his father [had been.] 5 For Solomon went after Ashtoreth the goddess of the Sidonians and after Milcom the detestable idol of the Ammonites. 6 Solomon did what was evil in the sight of the LORD, and did not follow the LORD fully, as David his father [had done.] 7 (Ed: Note how his sin took him deeper and deeper in to deceitful darkness, just like Samson) Then Solomon built a high place for Chemosh the detestable idol of Moab (Ed: Child sacrifices were practiced to this horrid idol!!!), on the mountain which is east of Jerusalem (Mt of Olives directly east of the Temple Mount which presumably still had the presence of the Shekinah glory cloud!), and for Molech the detestable idol of the sons of Ammon (Ed: Another idol associated with child sacrifices!!!). 8 Thus also he did for all his foreign wives, who burned incense and sacrificed to their gods. 9 Now the LORD was angry with Solomon because his heart was turned away from the LORD, the God of Israel, who had appeared to him twice, 10 and had commanded him concerning this thing, that he should not go after other gods; but he did not observe what the LORD had commanded. 11 So the LORD said to Solomon, (DISASTER PREDICTED) “Because you have done this, and you have not kept My covenant and My statutes, which I have commanded you, I will surely tear the kingdom from you, and will give it to your servant. 12“Nevertheless I will not do it in your days for the sake of your father David, [but] I will tear it out of the hand of your son. (1 Kings 11:1-12) All of the proverbs below describe Samson! (And ironically are written by Solomon -- but it must have been when he was younger and his heart had not yet been turned to idols! Be careful because a good start does not guarantee a good finish in spiritual matters!)... Pr 22:14 The mouth of an adulteress is a deep pit; He who is cursed of the LORD will fall into it. Pr 23:27 For a harlot is a deep pit And an adulterous woman is a narrow well. Pr 26:11 Like a dog that returns to its vomit Is a fool who repeats his folly. Pr 27:22 Though you pound a fool in a mortar with a pestle along with crushed grain, [Yet] his foolishness will not depart from him. Criswell - The story of Delilah is the third example of Samson's moral weakness (cf. Jdg 14:1-4; 16:1-3). Through her he broke the third Nazirite vow (cf. Jdg 14:8-10), after withstanding her first three advances (Jdg 16:5-20). George Bush -- It came to pass afterward, that he loved a woman, &c. It is to be feared that Samson’s impunity, at least for the present, in the former instance, emboldened him to give way a second time to unhallowed desires. ‘Custom of success makes men confident in their sins, and causes them to mistake an arbitrary tenure for a perpetuity.’ Bp. Hall. The same idea is more emphatically expressed by Solomon:—‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ It is not indeed expressly affirmed that this woman was a harlot, like the former, but from the tenor of the ensuing narrative, it is scarcely to be questioned that she was. She is no where called his wife; he did not take her home to his house; and the whole train of her negotiations with her countrymen go to prove that she was a mercenary and perfidious courtezan, governed in her conduct towards Samson by interest instead of affection, if indeed it be not profaning the term affection to use it in connexion with such an illicit and degrading intercourse.—Of the position of the valley of Sorek nothing certain is known.—As to the name of this vile woman, ‘Delilah,’ its import is that of humbling, abasing, bringing down, and like hundreds of other names in the Scriptures, originating in events, may have been derived from the evil influence which she exerted upon Samson. (recommended resource) Valley of Sorek lay between Zorah and Timnah on the border of Judah and Philistia (see map above) in the vicinity of Beth-shemesh. Whenever Samson went into enemy territory, he “went down” both geographically and spiritually (14:1, 5, 7, 10). This time he found a woman in the valley, not too far from home, and he fell in "love" with her. It’s a dangerous thing to linger at the enemy’s border because you might get caught. The Valley of Sorek was near his home, but Samson’s heart was already far from God. It shocks us to see this Nazarite sleeping on the lap of a wicked woman, but this is what happens when people choose to go their own way and reject the counsel of loved ones and the Lord. Keil and Delitzsch - Samson and Delilah.—After this successful act, Samson gave himself up once more to his sensual lusts. He fell in love with a woman in the valley of Sorek, named Delilah (i.e., the weak or pining one), to whose snares he eventually succumbed. With reference to the valley of Sorek, Eusebius affirms in the Onom. (s. v. Σωρήχ), that there was a village called Βαρήχ (l. Καφὰρ σωρήχ according to Jerome) near Zorea, and ἐν ὁρίοις (l. βορείοις according to Jerome, who has ad septentrionalem plagam); and also (s. v. Σωρήκ) that this place was near to Eshtaol. Consequently the Sorek valley would have to be sought for somewhere in the neighbourhood of Samson’s birthplace (Jdg. 13:1), and the dwelling-place of his family (v. 31). (Judges 16 - Keil & Delitzsch Commentary) DELILAH: Along with David and Bathsheba, Samson and Delilah have captured the imagination of scores of writers, artists, composers, and dramatists. Handel included Delilah in his oratorio “Samson,” and Saint-Saens wrote an opera on “Samson and Delilah.” (The “Bacchanale” from that work is still a popular concert piece.) When Samson consorted with Delilah in the Valley of Sorek, he never dreamed that what they did together would be made into a Hollywood movie and projected in color on huge screens. Scholars disagree on the meaning of Delilah’s name. Some think it means “devotee,” suggesting that she may have been a temple prostitute. But Delilah isn’t called a prostitute as is the woman in Gaza, although that’s probably what she was. For that matter, Delilah isn’t even identified as a Philistine. However, from her dealings with the Philistine leaders, she appears to be one. Other students believe that the basis for her name is the Hebrew word dalal, which means “to weaken, to impoverish.” Whether or not this is the correct derivation, she certainly weakened and impoverished Samson!Ray Pritchard - Delilah was a Philistine. But the name Delilah (which means something like Darling) is of Semitic origin. He falls in love with a Philistine woman whose name is of Semitic origin, meaning she was half his people and half their people. She lived in the Valley of Sorek, which is right by the city of Zorah, Samson’s hometown. It’s all very convenient. Samson is on familiar territory. And Delilah was beautiful and sexually attractive to him. Don’t misunderstand. Delilah was no Tugboat Annie. She was a beautiful woman. I think it’s possible that Samson had known her for years. Perhaps known Delilah for all his life. Why not? They grew up in the same area. It’s all too familiar by now. He sees her, he wants her, he falls in love with her, and suddenly he’s beginning to go down, down, down again. Samson only got involved with three women in his life. All three of them were Philistines. All three of them got him into trouble. The first was the woman of Timnah. That was simply an infatuation based on physical beauty. The second was the harlot in Gaza. That was pure lust. The third was Delilah, and that was love. But all three times they were Philistine women. Don’t you see what’s going on in Samson’s life? First, he’s just fooling around and then he’s playing around and then he’s sticking his toe in and then he’s jumping in. In every case he gets himself into trouble. Only this time he’s gone too far. Let me state the point plainly. God’s people are not to get involved romantically with unbelievers. God’s people are not to do that. That’s one of the hardest principles for teenagers to grasp. It is also one of the clearest lessons that comes out of the life of Samson. Why do the people of God continue to make this mistake? For one thing, unbelieving men and women look so attractive. They look so exciting. They look so fun-loving. They look so free. It is the work of Satan which makes Christian guys look boring and nerdy and Christian girls look dull and homely. It shouldn’t surprise us that in this world, it’s the Philistines who have the money, the power, the prestige, the connections, the sex appeal, and all the other stuff. It shouldn’t surprise us. Satan set it up that way. The problem comes when you go out and marry a Philistine. It’s not until you get married that you discover they are uncircumcised. And by then, it’s way too late.Samson once again gets himself involved in a wrong kind of relationship. This one is going to get him in nothing but more trouble. As the relationship develops, Samson begins to toy with temptation. Samson's sensuality proved to be his demise as it did for famous author Oscar Wilde (not a Christian as far as I can discern) who wrote the following sad commentary… The gods had given me almost everything. But I let myself be lured into long spells of senseless and sensual ease… Tired of being on the heights, I deliberately went to the depths in search for new sensation. What the paradox was to me in the sphere of thought, perversity became to me in the sphere of passion. I grew careless of the lives of others. I took pleasure where it pleased me, and passed on. I forgot that every little action of the common day makes or unmakes character (Ed note: read that statement again!), and that therefore what one has done in the secret chamber, one has some day to cry aloud from the house-top. I ceased to be lord over myself. I was no longer the captain of my soul, and did not know it (Ed note: Actually being born into sin he was never truly the captain of his soul, although self-deception led him to believe he once was). I allowed pleasure to dominate me. I ended in horrible disgrace. (Ed note: May his tribe decrease!) QUESTION - Who was Delilah in the Bible? ANSWER - Delilah in the Bible is best known as the one who brought about the ruin of Samson. Delilah lived in the Valley of Sorek, which lay on the border between the territories of the ancient Philistines and the Israelite tribe of Dan. Samson, one of the judges of Israel, had an affair with Delilah, and she betrayed him to the Philistines (Judges 16:19). Samson was a man of incredible strength, whose exploits are recorded in the book of Judges. Samson’s strength was legendary, unlike anything that was seen before or since. He single-handedly struck down 1,000 Philistines using only the jawbone of a donkey (Judges 15:15), by the power of God’s Spirit he tore a lion to pieces (Judges 14:6), and he uprooted the gate of the town of Gaza and carried it up a hill (Judges 16:3). All of Samson’s mighty acts were done in opposition to the Philistines, with whom he had a bitter, long-standing rivalry, described in Judges 14 and 15. The Philistines were always trying to understand Samson’s strength and find a way to defeat him. They were always thwarted—Samson was just too strong—until they teamed with Delilah. This woman was eventually Samson’s downfall. When Samson began consorting with Delilah, the Philistine leaders saw an opportunity. They came to Delilah with an offer: “See if you can lure him into showing you the secret of his great strength and how we can overpower him so we may tie him up and subdue him. Each one of us will give you eleven hundred shekels of silver” (Judges 16:5). It was an offer she couldn’t refuse, and she began to seek a way to subdue her beau. From the very beginning of Delilah’s relationship with Samson, it was clearly her intention to discover Samson’s weakness and report back to the Philistines. Appealing to his supposed love for her, Delilah asked him repeatedly to confide in her the secret of his great strength. Repeatedly, Samson hides the truth from her. He lies about the source of his strength on three different occasions, and on each occasion, Delilah reports his lie to the Philistines and they come to attack him, thinking him weakened (Judges 16:5–14). Samson’s response to Delilah’s actions is puzzling. He obviously knows she plans to betray him. Despite her wicked game, Samson stays with Delilah and refuses to acknowledge the danger. Eventually, Samson makes the quite irrational decision to tell Delilah the truth— his strength comes from his long hair, uncut because he was a Nazarite. He tells Delilah that, if his head is shaved, he will become like any other man (Judges 16:16–17). Scripture gives the reason for Samson’s foolish revelation: Delilah was nagging him daily so that his soul was “annoyed to death” (Judges 16:16, NASB). The wise course of action would have been for Samson to leave Delilah, rather than tell her the truth. He surely must have known that she would betray him—but his feelings for her proved stronger than wisdom. Samson did not leave her; in fact, he fell asleep with his head in her lap, and the inevitable occurred. Delilah had his hair cut, and she betrayed him, allowing the Philistines to bind him, gouge out his eyes, and take him away as a slave (Judges 16:18–21). All this she did for a quantity of silver promised her from the Philistines (Judges 16:5). Delilah, the original femme fatale, illustrates the truth of 1 Timothy 6:10, “The love of money is a root of all kinds of evil.”GotQuestions.org Judges 16:5 And the lords of the Philistines came up to her, and said to her, "Entice him, and see where his great strength lies and how we may overpower him that we may bind him to afflict him. Then we will each give you eleven hundred pieces of silver." the lords of the Philistines. Jdg 3:3. Jos. 13:3. 1Sa. 29:6. Entice. ch. 14:15. Pr. 2:16–19; 5:3–11; 6:24–26; 7:21–27. 1 Co. 6:15–18. bind him to afflict him. Jdg 17:2. Ge. 38:16. Nu. 22:17, 18. Mi. 7:3. Mat. 26:15. 1 Ti. 6:9, 10 THE FEMME FATALE'S LUSTING FOR FILTHY LUCRE A femme fatale is another name for an enchantress, a charmer, a seductress. She is a mysterious and attractive woman who puts men in dangerous or compromising situations. Delilah was like the Greek mythical goddess Circe who enchanted Odysseus and his men and turned them into swine. Filthy lucre means shameful profit, a perfect description of Delilah's deception! And the lords of the Philistines came up to her, and said to her, "Entice (pathah; Lxx - apatao) him, and see where his great strength lies and how we may overpower him that we may bind him to afflict him. Then we will each give you eleven hundred pieces of silver Each of the Philistine leaders offered to pay Delilah a considerable sum of money (probably amounting to many thousands of dollars) if she would entice Samson and learn the source of his great strength. Micah offered to pay his household priest ten pieces of silver a year, plus room and board (Jdg 17:10); so Delilah was being rewarded most generously. If each of the princes of the five Philistine cities was in on the plan, as they probably were, Delilah would have received 5,500 pieces of silver. This shows how important it was to the Philistine leaders that Samson be captured. Pritchard - He begins to toy with temptation when he should have run from it. Judges 16:5 tells us what happens next. There were five Philistine rulers, so they were offering her 5,500 shekels of silver to betray Samson. That would be an amount equal to perhaps $50,000 today. It was an enormous sum of money they were offering to Delilah. It shows how desperate the Philistine leaders were. Before we go any farther, don’t forget that Delilah is a Philistine. He’s in love with her, but she’s a Philistine. And her first loyalty is to her own people. So she first tries the straightforward approach. “So Delilah said to Samson, ‘Tell me the secret of your great strength and how you can be tied up and subdued.’” (Jdg 16:6) This strikes me as a pretty blunt way of doing it. There’s nothing very subtle here. It’s a very strange relationship. She’s saying, “I want to know the secret of your strength so you can be tied up and subdued.” What kind of woman would say that? And what kind of man would be fooled by this? George Bush -- Entice him, and see, &c. ‘The princes of the Philistines,’ as Bp. Hall shrewdly remarks, ‘knew already where Samson’s weakness lay, though not his strength, and therefore they would entice his harlot with gifts to entice him.’ These five satraps made common cause on this occasion, considering Samson a public enemy whom it equally concerned them all to crush if possible. (resource) Wherein his great strength lieth. Rather, Heb. בּמח כחו גדול bammëh ko’hu gâdol, whereby, or for what cause his strength is (so) great. Perhaps imagining it was the effect of some charm, spell, or amulet, which he carried about with him, and that if they could get possession of this, they would soon have him in their power. (resource) That we may bind him to afflict him. Or, Heb. ‘to humble, to depress, to bring him low.’ They do not say expressly ‘to kill him,’ though this was their ultimate intention, but they no doubt saw that the plain avowal of such a bloody purpose would shock too much whatever feelings of woman yet remained in the bosom of Delilah, and would thus defeat their plan; besides, it is clear from the event that they designed by a series of aggravated insults and injuries to torture and break down his spirit, and thus prolong their triumph before putting the finishing stroke to it in his death. (resource) Eleven hundred pieces of silver. These pieces of silver were probably shekels, and the total sum according to our computation would amount to upwards of $2,000, a vast bribe for the time and country. (resource) Keil and Delitzsch - The princes of the Philistines offered Delilah a considerable sum (they would give her one thousand and one hundred shekels of silver each, i.e., a thousand shekels or more: cf. Judg. 17:2) if she would persuade Samson, and bring out from him “whereby his strength was great,” and whereby they could overpower and bind him, לְעַנֹּותֹו, to bend him, i.e., to oppress him. The Philistine princes thought that Samson’s supernatural strength arose from something external, which he wore or carried about with him as an amulet. There was a certain truth at the foundation of this heathen superstition, inasmuch as this gift of divine grace was really bound up with the possession of a corporeal pledge, the loss of which was followed by the immediate loss of the gift of God (see at v. 17). (Commentary) Entice (066601) pathah means to persuade or entice a person to sin. Entice means to attract artfully or adroitly or by arousing hope or desire and suggests drawing by artful or adroit means. The idea is to lead astray from one’s true course. The TWOT (Here is a link to online TWOT) adds that "The basic verb idea is “be open, spacious, wide,” and might relate to the immature or simple one who is open to all kinds of enticement, not having developed a discriminating judgment as to what is right or wrong." One source adds that pathah is related to the word for "inexperienced." Webster's definition of entice - To incite or instigate, by exciting hope or desire; usually in a bad sense; as, to entice one to evil. Hence, to seduce; to lead astray; to induce to sin, by promises or persuasions. To tempt; to incite; to urge or lead astray. In Judges 16:5 the Septuagint translates pathah with the Greek verb apatao which means to deceive, seduce, allure, coax or persuade and depicts the seducing of persons sexually or enticing them into sin and transgression. The Philistines used this same verb (pathah) when they demanded that Samson's bride-to-be "coax" him into revealing his secret (Jdg 14:15). Even as the Timnite girl managed to get the truth out of Samson, tragically so would Delilah. It is interesting that the basic meaning of patah is to be open, spacious, wide and might relate to the immature or simple one who is open to all kinds of enticement, not having developed discriminating/discerning judgment as to what is right or wrong. Enticement may look good for a moment, but can lead to despair for a lifetime! Judges 16:6 So Delilah said to Samson, "Please tell me where your great strength is and how you may be bound to afflict you." Ps. 12:2. Pr. 6:26; 7:21; 22:14; 26:28. Je. 9:2–5. Mi. 7:2, 5. Judges 16 Resources So Delilah said to Samson, "Please tell me where your great strength is and how you may be bound to afflict you - Hebrew has "how you can be subdued in order to be humiliated.” When Delilah began to probe for the secret of his strength, Samson should have been aware of his danger and, like Joseph (Ge 39:12; 2Ti 2:22), fled as fast as possible. But passion had gripped him, sin had anesthetized him, and he was unable to act rationally. Anybody could have told him that Delilah was making a fool out of him, but Samson would have believed no one. George Bush (recommended resource) Delilah said to Samson, Tell me, I pray thee, wherein thy great strength lieth. It can scarcely be supposed that this question was so bluntly and nakedly propounded as here stated, as in that case her treacherous design could not well have failed to betray itself. It is the general usage of the sacred writers merely to give the leading incidents, the prominent outlines, of the events which they relate, leaving the details to be supplied by the reflection of the reader. In this case she undoubtedly plied all her arts of blandishment and persuasion, and by taking advantage of his yielding moods, and expressing her admiration of his wonderful exploits, aimed to throw him off his guard, and thus win his secret from him unawares. But as yet he retained sufficient self-possession to elude her cunning. Keil and Delitzsch Commentary - Judg. 16:6. Allured by the reward in prospect, Delilah now sought to get from him the secret of his strength. But he deceived her three times by false statements. He first of all said to her (v. 7), “If they bound me with strings that have not been dried, I should be weak and like one of the men” (i.e., like any other man). יֶתֶר signifies a sinew or string, e.g., a bow-string, Ps. 11:2, and in the different dialects either a bow-string or the string of a harp or guitar. As a distinction is made here between the יְתָרִים and the עֲבֹתִים in v. 11, the strings intended here are those of catgut or animal sinew. The number seven is that of a divine act, answering to the divine power which Samson possessed. (Judges 16 - Keil & Delitzsch Commentary) Morning and Evening
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MacArthur - Samson played a lying game and gave away his manhood, here a little, there a little. He also played with giving away his secret—and finally gave it up, i.e., "told her all" (Jdg 16:17). He could be bought for a price, and Delilah paid it. Compare Esau selling his birthright (Ge 25:29-33) and Judas denying Jesus (Mt 26:14-16) (See context in The MacArthur Bible Commentary or borrow the MacArthur study Bible) George Bush -- If they bind me with seven fresh cords. How Samson’s veracity in this reply is to be vindicated, we know not. Probably the same obtuseness of conscience which made him insensible to the guilt of one species of sin, rendered him reckless of another. How fearful the effects of suffering the moral sense to be deadened by a single case of wilful transgression! As the word translated ‘withs,’ (יתר yether,) is a general word for rope, or cord, we learn by the use of the epithet ‘green,’ that the ropes in use among the Hebrews, like those employed in many other countries and formed of osiers, hazels, &c., were made of crude vegetable materials, such as vines, tendrils, pliable twisted rods, or the tough fibres of trees. And Josephus expressly says that the ropes with which Samson was bound were made of the tendrils of the vine. Such ropes are still used in the East, and while they remain green are stronger than any other. In India the legs of wild elephants and buffaloes newly caught are commonly bound with bonds of this sort; those of hemp and flax being rarely found there. Except some that are formed of hair or leather, they are generally made of the fibres of trees (particularly of the palm tree), of roots, of grasses, and of reeds and rushes. They are in general tolerably strong, but in no degree comparable to our own hempen ropes. Though light, yet wanting in compactness, they are much thicker than those employed by us, and are generally rough and coarse to the eye. The Septuagint, however, by translating the Hebrew by νευραις ὑγραις, and the Vulgate by nerviceis funibus, understand these bonds to be cords made of the sinews of cattle, or perhaps out of raw hides, which make exceedingly strong cords. But the objection to this rendering is, that animal sinews or hides when ‘green,’ i. e. humid, recent, have less strength than when thoroughly dried. The former is doubtless the true interpretation. (resource) Judges 16:8 Then the lords of the Philistines brought up to her seven fresh cords that had not been dried, and she bound him with them. bound him. Ec. 7:26. Judges 16 Resources Then the lords of the Philistines brought up to her seven fresh cords that had not been dried, and she bound him with them. As Bush suggests she bound him "Perhaps in dalliance, in a sportive way, as though she were only half in earnest, or at any rate wished only to gratify her own curiosity, and see if what he had told her was true." Keil & D - When Delilah told this to the princes of the Philistines, they brought the seven strings required, and Delilah bound Samson with them. “And the spy sat in the room (לָהּ, dat. com., lit. ‘to her,’ i.e.) to help her.” namely, without Samson knowing it, as Delilah had certainly not told him that she should betray the secret of his strength to the Philistines. He was there, no doubt, that he might be at hand and overpower the fettered giant as soon as it became apparent that his strength was gone. She then cried out to him, “Philistines upon thee, Samson!” And he snapped the strings as one would snap a cord in two “when it smells fire,” i.e., is held to the fire. (Commentary) Judges 16:9 Now she had men lying in wait in an inner room. And she said to him, "The Philistines are upon you, Samson!" But he snapped the cords as a string of tow snaps when it touches fire. So his strength was not discovered. touches fire. Ps. 58:9. Judges 16 Resources THE FIRST BINDING WAS A SNAP FOR SAMSON Now she had men lying in wait in an inner room. And she said to him, "The Philistines are upon you, Samson!" But he snapped the cords as a string of tow snaps when it touches fire. So his strength was not discovered. She had men lying in wait (While Samson was lying with his mouth, she was also lying!) There is no evidence that the Philistines gave away their cover. With the cords snapped, they stopped! Some list this event as well as the escape from the new ropes in Jdg 16:12 and the locks from the loom in Jdg 16:14 as "power encounters." The implication is that though they were lesser feats of strength, they nevertheless did require strength and presumably supernatural strength. THOUGHT - What a picture we envision with the phrase "lying in wait." Sin masquerades in many forms, but one of the most frightening is when it lies in wait for us. The spiritual winds seem calm and our heart seems at rest. But because we still possess the fallen flesh, we are ever at risk of that sin which so easily entangles us (Heb 12:1), that sin which seems so dormant, but which so quickly pounces and overwhelms and defeats us once again, even as was soon to happen in Samson's supernatural life. One recalls the picture God painted for Cain when He warned him in Genesis 4 "Then the LORD said to Cain, "Why are you angry? And why has your countenance fallen? If you do well, will not your countenance be lifted up? And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master it." (Genesis 4:6-7+) Sin like a hungry predator is ever couching at the door of our heart, ready to spring without warning if we fail to master it and drop our guard! Dear fellow believer, are you slumbering spiritually, "sleep walking" as if there is no danger "lying in wait?" God grant us ears to hear and hearts to heed Paul's warning that "The night is almost gone, and the day is at hand. Let us therefore lay aside the deeds of darkness and put on the armor of light. Let us behave properly as in the day, not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in strife and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts." (Romans 13:12-14+)." Bush - Now there were men lying in wait, abiding with her in the chamber. Heb. ‘and the lier in wait (collect. sing. for plur.) sat for her in an inner apartment.’ Our translation very erroneously represents the liers in wait as abiding in the same chamber where she and Samson now were; but if so, how could he but have been aware of their presence? That which we have given is the true rendering. The Heb. לה lâh, is not ‘with her,’ but ‘to or for her,’ i. e. subservient to her designs. (resource) Bush - The Philistines be upon thee, Samson. Are at hand to surprise and take thee; probably the concerted signal for the men lying in wait to rush into the room, and if the experiment succeeded, and his limbs were effectually manacled, to make him prisoner at once. (resource) Bush - When it toucheth the fire. Heb. בהריחו אש bahari’hu ësh, when it smelleth the fire; i. e. when it perceiveth, feeleth, or hath a sensation of the fire; metaphorically spoken. The use of the term ‘smell,’ in this sense in the Hebrew is somewhat peculiar. Thus Job 14:9, speaking of a tree cut down, ‘Yet through the scent of water it will bud:’ i. e. through the perception of water. Ps. 59:9, ‘Before your pots can feel the thorns.’ Heb. can smell the thorns. Dan. 3:27, ‘Neither were their coats changed, nor the smell of fire had passed on them;’ i. e. the feeling, the perception of fire. (resource) Judges 16:10 Then Delilah said to Samson, "Behold, you have deceived me and told me lies; now please tell me, how you may be bound." deceived - Gen 31:7; Ex 8:29; Job 13:9; Isa 44:20; Jer 9:4 tell me. Jdg 16:7, 13:15–17. Pr. 23:7, 8; 24:28. Eze. 33:31. Lu. 22:48. Judges 16 Resources DELILAH ACCUSES SAMSON OF HIS FIRST LIE Then Delilah said to Samson, "Behold, you have deceived me and told me lies; now please tell me, how you may be bound - Notice that Delilah still thinks Samson could be bound and that would allow the men to capture him. So he goes along with her thinking and proceeds to describe another way to bind him. Bush "After the lapse of some considerable time, when she saw that her blandishments had given her an advantage over him; for to renew the attempt to worm out of him his secret, immediately after her failure would, of course, have been bad policy." Judges 16:11 And he said to her, "If they bind me tightly with new ropes which have not been used, then I shall become weak and be like any other man." If they bind me. Pr. 13:3, 5; 29:25. Ep. 4:25 Judges 16 Resources SAMSON LIES A SECOND TIME ABOUT HIS STRENGTH And he said to her, "If they bind me tightly with new ropes which have not been used, then I shall become weak and be like any other man - The new ropes refers to the same ropes the men of Judah had bound him with in Jdg 15:13 and which clearly could not restrain him. And so Samson continued downward on the slippery slope of falsehood, for he knew what he said was not true. He would have done better had he heeded the sage words of Solomon... Proverb 13:3 The one who guards his mouth preserves his life; The one who opens wide his lips comes to ruin. (Exactly what transpired!) Proverbs 13:5 A righteous man hates falsehood, But a wicked man acts disgustingly and shamefully. Bush If they bind me fast with new ropes. Heb. עבתיב abothim, from עבת aboth, to wreathe, braid, twist together, to make thick by wreathing, and implying ropes or cords of the thickest and strongest description, probably answering nearly to the idea of our modern cables. The material, however, may have been the same with that of the יתרים yetherim, mentioned above. (resource) Judges 16:12 So Delilah took new ropes and bound him with them and said to him, "The Philistines are upon you, Samson!" For the men were lying in wait in the inner room. But he snapped the ropes from his arms like a thread. Judges 16 Resources DELILAH'S SECOND ROPE TRICK So Delilah took new ropes and bound him with them and said to him, "The Philistines are upon you, Samson!" For the men were lying in wait in the inner room. But he snapped the ropes from his arms like a thread. The Philistines are still lying in wait and Samson was unaware of their presence. THOUGHT - Beloved, what a picture of sin's insatiable desire to ensnare us and reign over us. It often begins with "little sins" that we feel we can conquer and may have some degree of victory over, but little sins are like the little foxes that eventually destroy the vineyard (Song 2:15+). Little wonder that Paul like a commanding general to his endangered troops issued in almost staccato-like fashion four critical commands - "Even so consider (command calling this to be something we ponder deeply and often, lest we forget this axiomatic truth and fall prey to the wiles of our intractable mortal enemies -- the world, the flesh and the devil (cp Sin = Principle <> hamartia <>flesh) yourselves to be dead to (the) Sin, but alive to God in Christ Jesus. Therefore do not let sin reign (a command, not a suggestion!) in your mortal body that you should obey its lusts (Notice: Sin is not "sin" in general but in fact every use in Romans 6 is personified [e.g., as a king, a slavemaster] as possessing strong desires. The problem is these desires are always anti-God desires! Gal 5:16+ gives us the divine pattern of how to kill these desires. Have you learned to daily "walk by the Spirit" for then, and ONLY THEN, will you be enabled to not carry out the desires of the flesh. Don't invert Gal 5:16+ and reason falsely "If I fight off these strong desires, then I will be walking in the Spirit." Absolutely not! In fact, you are then walking in legalism, the absolute antithesis of the Spirit of grace!), and do not go on presenting (another command) the members of your body to sin as instruments of unrighteousness; but present yourselves (another command to God as those alive from the dead, and your members as instruments of righteousness to God - cp the presentation of our "whole" person to God in Ro 12:1+). For (see value of learning to identify and query this term of explanation) Sin shall not be master over you, for you are not under law, but under grace." (Romans 6:12-14+) Judges 16:13 Then Delilah said to Samson, "Up to now you have deceived me and told me lies; tell me how you may be bound." And he said to her, "If you weave the seven locks of my hair with the web <and fasten it with a pin, then I shall become weak and be like any other man."> Judges 16 Resources DELILAH'S SECOND ACCUSATION OF SAMSON'S DECEPTION Then Delilah said to Samson, "Up to now you have deceived me and told me lies; tell me how you may be bound: And he said to her, "If you weave the seven locks of my hair with the web <and fasten it with a pin, then I shall become weak and be like any other man."> This was Samson's second deception and lie. Not only was he not getting the picture that she was setting him up, he persists in telling lies. Since Samson was lying with his head in her lap, Delilah could easily begin to weave his hair into the material. Little did she know that she was just a "hair'sbreath" away from discovering the real secret of Samson's strength. Dale Ralph Davis - Samson always loved a good time and, apparently, so did Delilah. She started Samson on a new game called ‘The Philistines Are Here!’ Actually, Delilah was playing her own game but she needn’t tell Samson that. Samson seemed to enjoy himself, snapping both fresh bowstrings (vv. 6–9) and new ropes (vv. 10–12), though Delilah probably seethed when he wrecked her loom (vv. 13–14). (Judges: Such a Great Salvation) George Bush The seven locks of my head. Heb. שבע מחלפות sheba ma’hlephoth, the seven braids or plaits; into which probably the hair of Samson was braided. As seven, however, is a usual term in the Scriptures for completeness or universality, it may here be equivalent simply to ‘all my locks.’ His strength, he tells her, would be weakened if these were interwoven with the warp which was in a loom hard by, perhaps in the same room; which might be the place where Delilah used to weave. This verse seems to end abruptly, but the supplementary clause, ‘Then shall I be like another man,’ is easily supplied from the context. (resource) Keil and Delitzsch Commentary - Jdg. 16:13, 14. The third deception: “If thou weavest together the seven locks of my hair with the warp. And she drove it in with the plug.” These words are difficult to explain, partly because several technical terms are used which have more than one meaning, and partly because the account itself is contracted, both Samson’s advice and her fulfilment of it being only given in a partial form, so that the one has to be completed from the other. In v. 19, the only other passage in which מַחְלָפֹות occurs, it no doubt means the plaits into which Samson’s long flowing hair was plaited. הַמַּסֶּכֶת only occurs here (vv. 13 and 14), and probably means the woven cloth, or rather what was still upon the loom, the warp of the cloth, δίασμα (LXX). Accordingly the meaning of the verse would be this: If thou weavest the seven plaits of my hair along with the warp upon the loom. The commentators are all agreed that, according to these words, there must be something wanting in the account, though they are not of one opinion as to whether the binding of Samson is fully given here, and all that has to be supplied is the clause “Then shall I be weal,” etc. (as in vv. 7 and 11), or whether the words וַתִּתְקַע בַּיָּתֵד add another fact which was necessary to the completeness of the binding, and if so, how these words are to be understood. In Bertheau’s opinion, the words “and she thrust with the plug” probably mean nothing more than that she made a noise to wake the sleeping Samson, because it is neither stated here that she forced the plug into the wall or into the earth to fasten the plaits with (LXX, Jerome), nor that her thrusting with the plug contributed in any way to the further fastening of the hair. These arguments are sound no doubt, but they do not prove what is intended. When it is stated in v. 14b, that “he tore out the weaver’s plug and the cloth,” it is certainly evident that the plug served to fasten the hair to the cloth or to the loom. Moreover, not only would any knocking with the plug to waken Samson with the noise have been altogether superfluous, as the loud cry, “Philistines upon thee, Samson,” would be amply sufficient for this; but it is extremely improbable that a fact with so little bearing upon the main facts would be introduced here at all. We come therefore to the same conclusion as the majority of commentators, viz., that the words in question are to be understood as referring to something that was done to fasten Samson still more securely. הַיָּתֵד = הַיְתַד הָאֶרֶג (v. 14) does not mean the roller or weaver’s beam, to which the threads of the warp were fastened, and round which the cloth was rolled when finished, as Bertheau supposes, for this is called מְנֹור אֹרְגִים in 1 Sam. 17:7; nor the σπάθη of the Greeks, a flat piece of wood like a knife, which was used in the upright loom for the same purpose as our comb or press, viz., to press the weft together, and so increase the substance of the cloth (Braun, de vestitu Sacerd. p. 253); but the comb or press itself which was fastened to the loom, so that it could only be torn out by force. To complete the account, therefore, we must supply between vv. 13 and 14, “And if thou fastenest it (the woven cloth) with the plug (the weaver’s comb), I shall be weak like one of the other men; and she wove the seven plaits of his hair into the warp of the loom.” Then follows in v. 14, “and fastened the cloth with the weaver’s comb.” There is no need, however, to assume that what has to be supplied fell out in copying. We have simply an ellipsis, such as we often meet with. When Samson as wakened out of his sleep by the cry of “Philistines upon thee,” he tore out the weaver’s comb and the warp (sc.,) from the loom, with his plaits of hair that had been woven in. The reference to his sleeping warrants the assumption that Delilah had also performed the other acts of binding while he was asleep. We must not understand the account, however, as implying that the three acts of binding followed close upon one another on the very same day. Several days may very probably have elapsed between them. In this third deception Samson had already gone so far in his presumptuous trifling with the divine gift entrusted to him, as to suffer the hair of his head to be meddled with, though it was sanctified to the Lord. “It would seem as though this act of sin ought to have brought him to reflection. But as that was not the case, there remained but one short step more to bring him to thorough treachery towards the Lord” (O. v. Gerlach). ( Commentary) Judges 16:14 So while he slept, Delilah took the seven locks of his hair and wove them into the web>. And she fastened it with the pin, and said to him, "The Philistines are upon you, Samson!" But he awoke from his sleep and pulled out the pin of the loom and the web. went away. Ezr. 9:13, 14. Ps. 106:43. Judges 16 Resources Related Passage: Ps 106:43 Many times He would deliver them; They, however, were rebellious in their counsel, And so sank down in their iniquity. Comment - Oh, how we need to daily give thanks for the great forbearance and patience of our Holy God! DELILAH BRAIDS SAMSON'S HAIR So while he slept, Delilah took the seven locks of his hair and wove them into the web>. And she fastened it with the pin, and said to him, "The Philistines are upon you, Samson!" But he awoke from his sleep and pulled out the pin of the loom and the web - Delilah is getting closer to the secret as foolish Samson teases her with his hair! So three times Delilah says "the Philistines are upon you," (Jdg 16:9,12, 14), but contrary to what some commentaries state, there is no evidence that the Philistines actually came out of hiding when she shouted this warning. The purpose of the warning was to test the truth of Samson's words. Three warnings from Delilah uncovered three lies from Samson. George Bush -- And she fastened it with the pin. Rather, she fastened it with a pin. Heb. תתקע ביתד tithka bayyâthëd, Both the original words occur in the account of Jael’s driving (תתקע) the pin (היתד) into Sisera’s temples, and the probability is, that the web, with Samson’s lock interwoven, was in some way secured by being fixed to a strong pin which was driven either into the ground or into the wall, as the Septuagint understands it. Or rather, as the looms at that period were very simple, the words may import that the loom itself was more firmly secured by means of the pin driven into the ground. (resource) Judges 16:15 Then she said to him, "How can you say, 'I love you,' when your heart is not with me? You have deceived me these three times and have not told me where your great strength is." How can. Jdg 14:16. Pr. 2:16; 5:3–14. when Ge. 29:20. De. 6:5. 1 Sa. 15:13, 14. 2 Sa. 16:17. Pr. 23:26. Ca. 8:6, 7. John 14:15, 21–24; 15:10. 2 Co. 5:14, 15. 1 Jn 2:15, 16; 5:3. Judges 16 Resources YOU DON'T LOVE ME SAMSON! Then she said to him, "How can you say, 'I love you,' when your heart is not with me? You have deceived me these three times and have not told me where your great strength is - And of course she was right! Here is a case of a man of God being rebuked by a pagan! Samson could strangle a roaring lion but could not smother his roaring lusts! Samson is the epitome of a deceived man -- when you are deceived you don't even realize it. Furthermore, to allow oneself to be deceived dictates that there is some level of trust when the deception occurs. You don't tend to believe someone you don't trust. Samson was telling her that he loved her, but his heart wasn't with her. He had never shared the secret of his life. He had never let her see the hidden things of his spirit. He couldn't, because she could not have shared them (cp 1Co 6:14, 15+). She would have used this against him. And so finally he is on the verge of giving in to the pressure that she has relentlessly exerted on him. What a contrast with godly Joseph who endured Potiphar's wife's sexual overtures day after day (Ge 39:7-0, esp Ge 39:10!) and yet did not give in to her seduction (Ge 39:9, 12, cp 1Co 6:18+). Joseph was a man who had set a guard at the doorway of his heart (Pr 4:23+ - see studies on Topic - Heart). Samson failed to guard his heart and instead of having the strength of heart to resist Delilah's overtures, he finally succumbed and it cost him his life. He failed to rely on the Spirit and began to trust his flesh, which can never kill sin. Ray Pritchard - Now Delilah plays her trump card: “Then she said to Him: ‘How can you say, “I love you,” when you won’t confide in me.’” (16:15) Bingo. She’s got him now. That’s exactly what the woman of Timnah said 20 years earlier. Her words stuck right in his ego. Now the secret’s about to come out. But there’s more. She complains that he has made a fool of her three times. Notice verse 16: “With such nagging she prodded him day after day until he was tired to death.” Samson could never keep a secret when there was anything important at stake. And the two women who brought him down used two convenient tools. The first one used a flood of tears. The other used an avalanche of words. She stuck him in his ego and she just talked and talked and talked and talked until he finally was ready to tell her. (Looking for Love in All the Wrong Places) George Bush -- When thine heart is not with me. When thou dost not lay open thy heart to me; when thou canst not trust me with its secrets. An important practical truth lies at the foundation of this remonstrance of Delilah. It is true, that ‘they only have our love, who have our hearts,’ and the remark holds eminently in regard to love to God. If we profess to love Him while the warmth of our affection is withholden, and a cold reserve takes the place of that free, filial, and unreserved intercourse, which is the privilege of his people, what is to be inferred from it, but that we are deceiving ourselves with an empty show? His demand is, ‘My son, give me thy heart.’ (resource) Judges 16:16 And it came about when she pressed him daily with her words and urged him, that his soul was annoyed to death. she pressed him daily Pr. 7:21–23, 26, 27. Lu. 11:8; 18:5. his soul was annoyed to death. Job 21:4, Jon. 4:9. Mar. 14:24. Judges 16 Resources Related Passages: Proverbs 7:21-27+ With her many persuasions she entices him; With her flattering lips she seduces him. 22 Suddenly he follows her As an ox goes to the slaughter, Or as one in fetters to the discipline of a fool, 23 Until an arrow pierces through his liver; As a bird hastens to the snare, So he does not know that it will cost him his life. 24 Now therefore, my sons, listen to me, And pay attention to the words of my mouth. 25 Do not let your heart turn aside to her ways, Do not stray into her paths. 26 For many are the victims she has cast down, And numerous are all her slain. 27 Her house is the way to Sheol, Descending to the chambers of death. SAMSON AT THE POINT OF CAVING IN TO DELILAH And it came about when she pressed (tsug) him daily with her words and urged him, that his soul was annoyed to death: Hebrew = “and his spirit was short [i.e., impatient] to the point of death.” He was impatient to the point of death (which came to pass! A prophetic pun!) In Proverbs (see above) Solomon lays down the basic principles which explain why Samson yielded to Delilah. Just as with the nagging woman in Jdg 14:17, it is tragic that he did not understand that he had access not just to physical power but he also had access to the supernatural power of the Spirit to overcome the fallen flesh (cf Gal 5:16+). The key word (repeated in Jdg 14:17+) in this interchange is pressed (tsug) and is translated in the Lxx with the verb parenochleo which means to cause unnecessary trouble, cause difficulty, trouble greatly, annoy (as in Acts 15:19+). And so as we might say today Samson "caved in!" (See What does the Bible say about nagging?) Samson seems to be a slow learner given that the first Philistine "wife" employed the same technique to get him to divulge the answer to riddle, which ended badly with Samson being forced to kill 30 Philistines to pay off his wardrobe bet (Jdg 14:19-20+) It seems that Samson's brain like putty in their hands when he was under the spell of women! Keil and Delitzsch Commentary - his soul became impatient even to death. The ἁπ. λεγ. אָלַץ signifies in Aramaean, to press or plague. The form is Piel, though without the reduplication of the ל and Chateph-patach under (see Ewald, § 90, b.). (Commentary) George Bush -- When she pressed him daily—he told her all his heart. Alas! how are the mighty fallen! What an affecting exhibition of the weakness of human nature even in its best estate! Well could Samson now adopt the language of Solomon;—‘I find more bitter than death the woman whose heart is snares and nets, and her hands are bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her.’ Wearied out by the ceaseless upbraidings of his vile paramour; and enslaved by the violence of his passion, the fatal secret is at length extorted from him, and the mighty Nazarite remains scarcely a common man! So perfectly captivated and intoxicated had he become, notwithstanding repeated warnings, by the vehemence of his affection, that, ‘like the silly dove without heart,’ he rushed upon his ruin! Had he not been completely infatuated, he would have seen before that no alternative remained to him but to break away at once and at all hazards from the enchantress, and quit the field where it was so evident that he could not keep his ground. But no chains are stronger than those woven by illicit love, and with him who becomes their prisoner, reputation, life, usefulness, yea, even God’s glory, and the salvation of the soul, are put to peril in obedience to its unhallowed dictates. But the righteous judgment of God is not to be overlooked in this fearful fall of the champion of Israel. Having so long presumptuously played with his ruin, Heaven leaves him to himself as a punishment for his former guilty indulgence. He is made to reap as he had sown, and consigned to the hands of his enemies for ‘the destruction of the flesh that the spirit might be saved in the day of the Lord Jesus.’ But it becomes not us to exult over the apostasy of the fallen. ‘We wonder that a man could possibly be so sottish, and yet we ourselves by temptation become no less insensate. Sinful pleasures, like a common Delilah, lodge in our bosoms; we know they aim at nothing but the death of our soul; we will yield to them and die. Every willing sinner is a Samson; let us not inveigh against his senselessness, but our own: nothing is so gross and unreasonable to a well-disposed mind, which temptation will not represent fit and plausible. No soul can, out of his own strength, secure himself from that sin which he most detesteth.’ Bp. Hall. Let us learn hence, (1) That fidelity is never to be expected from those who show an utter unfaithfulness to God, and have stifled and triumphed over the inward warning voice or conscience. (2) That when the heart is infatuated by unlawful desire, repeated warnings of danger will be disregarded. (3) That they who feel themselves unable to resist the importunity of their tempters should instantly fly from their dangerous presence. (resource) Pressed (06693)(tsug) means to constrain, bring into straits, press upon, oppress, distress. It refers to refers to strong inner motivation or great external pressure. Forcing someone to do something under duress, even using violence (Deut. 28:53, 55, 57; Isa. 29:7; Jer. 19:9). In Isa 29:2 God says "I will bring distress (tsug) on Ariel (Israel)." The two uses in Judges describe women who are persistently nagging Samson and in both cases he succumbs to their pestering him! (Jdg 14:17, Jdg 16:16). Elihu described the strong inclination within him to address Job and his comforters as "the spirit within me constrains me" (Job 32:18). The enemy may be called literally "one who brings distress" (Isaiah 51:13). TWOT - The strongest curse of judgment that God brings against his disobedient people is the distress of siege and captivity. The distress will become so severe that they will even eat their children (Deut. 28:53, 55, 57; Jeremiah 19:9). Isaiah declares that during such a time Israel will unfortunately fail to seek comfort in the Creator God, but will instead continue to fear the destroying oppressor (Isaiah 51:13). But fortunately God is able to bring relief to his people (Isaiah 51:14). (See TWOT online) Gilbrant - The verb tsûq is widely attested in the Semitic languages, with cognates in Ugaritic, Akkadian, Arabic, Syriac and Ethiopic, among others. Its meaning involves pressure, usually exerted on an individual or group by an outside agent. In one instance, however, the pressure or constraint comes from within the individual. In Deuteronomy, the finite verbal form of tsûq occurs in contexts describing siege actions and conditions. The Lord envisions dire circumstances for the nation of Israel when the enemy oppresses them (Deut. 28:53, 55, 57). Jeremiah 19:9 depicts a similar situation. Isaiah prophesied woe to Ariel/Jerusalem when God would allow Assyria and Babylon to besiege her. The participial form is used as a nominal to mean "the oppressor." Because Israel had forgotten the Lord, she should fear the "fury of the oppressor" (Isa. 51:13). Pressure can also come in the form of psychological force upon an individual to wear down his resistance. Samson relented and told his wife the riddle he had devised because she had cried for a week and had pressed him so hard (Judg. 14:17). Similarly, Delilah "pressed him daily with her words, and urged him, so that his soul was vexed unto death," and he told her the secret of his strength (Judg. 16:16). Job 32:18 offers an example of constraint or pressure within an individual. Elihu had apparently listened to the dialog between Job and his friends and could wait no longer to offer his counsel: "I am full of the matter, the spirit within me constrains me." And so in speaking, he gave vent to his opinions. (Complete Biblical Library) Tsug - 11x in 10v bring distress(1), constrains(1), distress(2), oppress(3), oppressor(2), pressed(1), pressed him so hard(1). Deut. 28:53; Deut. 28:55; Deut. 28:57; Jdg. 14:17; Jdg. 16:16; Job 32:18; Isa. 29:2; Isa. 29:7; Isa. 51:13; Jer. 19:9 Judges 16:17 So he told her all that was in his heart and said to her, "A razor has never come on my head, for I have been a Nazirite to God from my mother's womb. If I am shaved, then my strength will leave me and I shall become weak and be like any other man." NET Finally he told her his secret. He said to her, "My hair has never been cut, for I have been dedicated to God from the time I was conceived. If my head were shaved, my strength would leave me; I would become weak, and be just like all other men." all that was in his heart. Pr. 12:23; 29:12. Mi. 7:5. A razor has never come on my head. Jdg 13:5. Nu. 6:5. Ac. 18:18. Judges 16 Resources Related Passage: Num 6:5 ‘All the days of his vow of separation no razor shall pass over his head. He shall be holy until the days are fulfilled for which he separated himself to the LORD; he shall let the locks of hair on his head grow long. SAMSON'S SECRET REVEALED So - This means "therefore" (a term of conclusion). When all was said and done, Samson was finally undone! All that was in his heart - Proverbs 12:23; 29:12; Micah 7:5) Talk about not guarding one's heart. Sometimes guarding our heart is keep noxious spiritual pollutants from entering, but other times like here we are to keep some things from going out of our heart. Samson played the fool! One wonders if Samson had ever read Solomon's warning... Proverbs 12:23 A prudent man conceals knowledge, But the heart of fools proclaims folly. Mic 7:5 Do not trust in a neighbor; Do not have confidence in a friend. From her who lies in your bosom Guard your lips. (Whoa!) So he told her all that was in his heart and said to her, "A razor has never come on my head, for I have been a Nazirite (nazir) to God from my mother's womb. If I am shaved, then my strength will leave me and I shall become weak and be like any other man - NET = "I have been dedicated to God from the time I was conceived." His strength was related to his Nazirite vow and his hair was only a sign of that vow. There was no power per se in his long locks! Why did he reveal his secret? We cannot be certain, but possibly each time she had said the Philistines were upon him, there were none present and he had convinced himself she could be trusted with the truth. One day it all came out. Samson said ‘razor’ and Delilah saw silver. -- Dale Ralph Davis MacArthur makes a good point that "When Delilah became more important to him than God, his strength was removed." (See context in The MacArthur Bible Commentary or borrow the MacArthur study Bible) NET NOTE on have been a Nazirite - Or “set apart to God.” Traditionally the Hebrew term נָזִיר (nazir) has been translated “Nazirite.” The word is derived from the verb נָזַר (nazar, “to dedicate; to consecrate; to set apart”). Pritchard writes that "Samson reveals his secret in order to save face. Underline the first five words of verse 17: “So he told her everything.” The rest, as they say, is history. He told her about the Nazirite vow. He explained why no razor had ever touched his hair. And he told her point blank, . “If my head were shaved, my strength would leave me, and I would become as weak as any other man.” (16:17) When I studied that, I learned something I didn’t know. I thought Samson had been tricked. He hasn’t been tricked. Samson knew exactly what he was doing. Do you see that? He knew exactly what he was doing. He said, “My hair’s never been cut. I’ve been a Nazirite to God. I’ve always been dedicated to God.” He didn’t just tell her about the hair. He told her what the hair represented. He revealed his dedication to God. Samson, you fool. You weren’t tricked. You weren’t deceived. Like Adam, you knew exactly what you were doing. He told her in order to save face because she had said, “You don’t really love me.” And Samson has to prove that he’s capable of real love, so finally he tells her." (Looking for Love in All the Wrong Places) Bush - I have been a Nazarite unto God from my mother’s womb. What a confession to be made in the lap of a vile Delilah! What a commentary upon his words was afforded by his present condition! Strange that the utterance of a sentence betraying such a glaring inconsistency in his conduct should not have awakened him from the spell by which he was bound, and made him break away with his secret but half divulged! Strange, that when his own voice thus pronounced his condemnation, he should have remained as insensible as the nether mill-stone! (resource) Bush - If I be shaven, then my strength will go from me, &c. Not that his strength lay in his hair, for this in fact had no natural influence upon it, one way or the other. His strength arose from his peculiar relation to God as a Nazarite, and the preservation of his hair unshaven or unshorn was the mark or sign of his Nazariteship, and a pledge on the part of God of the continuance of his miraculous physical powers. If he lost this sign, the badge of his consecration, he broke his vow, and consequently forfeited the thing signified. God abandoned him, and he was thenceforward no more, in this respect, than a common man; at least, was deprived of supernatural strength. (resource) Keil and Delitzsch - “And he showed her all his heart,” i.e., he opened his mind thoroughly to her, and told her that no razor had come upon his head, because he was a Nazarite from his mother’s womb (cf. Judg. 13:5, 7). “If I should be shave, my strength would depart from me, and I should be weak like all other men.” (Commentary) Nazirite (05139) nazir from nazar) - to dedicate) means one consecrated, separated, devoted. First used of Joseph = "one distinguished among his brothers" (Ge 49:26). In Lev 25:5,11 "untrimmed vines" the idea being that during the sabbatical year they were left to grow of themselves. Those who took a special vow of abstention as an act of devotion to God. TWOT - The Nazirites formed a group of dedicated individuals, both men and women (cf. Numbers 6:2), who were spiritual leaders in their times. Amos cites the Nazirites in parallelism with prophets in Nu 2:11-12, showing how the benign influence of the Nazirites was diminished in the context of the disobedience of eighth-century Israel. Wikipedia on Nazarite (read entire article): In the Hebrew Bible, a nazirite or nazarite is one who voluntarily took a vow described in Numbers 6:1–21. "Nazarite" comes from the Hebrew word נזיר nazir meaning "consecrated" or "separated".[1] This vow required the person to: Abstain from wine, wine vinegar, grapes, raisins, intoxicating liquors,[2] vinegar made from such substances,[3] and eating or drinking any substance that contains any trace of grapes.[4] Refrain from cutting the hair on one's head; but to allow the locks of the head's hair to grow.[5] Not to become ritually impure by contact with corpses or graves, even those of family members.[6] Judges 16:18 When Delilah saw that he had told her all that was in his heart, she sent and called the lords of the Philistines, saying, "Come up once more, for he has told me all that is in his heart." Then the lords of the Philistines came up to her, and brought the money in their hands. Come up. Ps. 62:9. Pr. 18:8. Je. 9:4–6. brought the money. Jdg 16:5. Nu. 22:7. 1 Ki. 21:20. Mat. 26:15. Ep. 5:5. 1 Ti. 6:10. Judges 16 Resources DELILAH KNEW SHE HAD HIT THE JACKPOT! Delilah was in this ruse for money, not love, and now the hand she had played proved to be the winning one! When Delilah saw that he had told her all that was in his heart, she sent and called the lords of the Philistines, saying, "Come up once more, for he has told me all that is in his heart." Then the lords of the Philistines came up to her, and brought the money in their hands - This is an interesting verse for twice we see the word heart and the fact that Delilah now knew Samson had revealed his heart, in contrast to concealing his heart in Jdg 16:15. She was ready to collect and the Philistine lords for reasons I cannot discern trusted that she had truly uncovered Samson's secret of strength. So they hand Delilah the cash before the deed is carried out. Everyone was confident that they had Samson's number! Bush (recommended resource) When Delilah saw. When she became satisfied by the serious tone in which he spake, and by the various tokens to be read in his countenance, air, general manner, &c., that he had told her the truth. Keil and Delitzsch Commentary - When Delilah saw (i.e., perceived, namely from his words and his whole behaviour while making this communication) that he had betrayed the secret of his strength, she had the princes of the Philistines called: “Come up this time, … for he had revealed to her all his heart.” This last clause is not to be understood as having been spoken by Delilah to the princes themselves, as it is by the Masorites and most of the commentators, in which case לָהּ would have to be altered into לִי; but it contains a remark of the writer, introduced as an explanation of the circumstance that Delilah sent for the princes of the Philistines now that she was sure of her purpose. This view is confirmed by the word וְעָלוּ (came up) which follows, since the use of the perfect instead of the imperfect with vav consec. can only be explained on the supposition that the previous clause is a parenthetical one, which interrupts the course of the narrative, and to which the account of the further progress of the affair could not be attached by the historical tense (וַיַּעֲלוּ). The princes of the Philistines came up to Delilah on the receipt of this communication, bringing the money, the promised reward of her treachery (v. 5), in their hands.. (Commentary) Judges 16:19 And she made him sleep on her knees, and called for a man and had him shave off the seven locks of his hair. Then she began to afflict him, and his strength left him. she made. Pr. 7:21–23, 26, 27; 23:33, 34. Ec. 7:26. Judges 16 Resources Hollywood's Biblically Incorrect Depiction of Shaving Samson! SAMSON SHAVED AS HE SLEEPS ON SEDUCTRESS' KNEES! And she made him sleep on her knees, and called for a man and had him shave off the seven locks of his hair - Delilah was sharp enough this time to call for a "razor cut." Test your skill in observation of the Biblical text -- How many errors do you detect in the Hollywood picture above that shows Samson's shaving? (Clue: There are at least 2 glaring errors). Did you notice the phrase seven locks? Without being too dogmatic, the fact that the writer actually numbers his locks at seven (number seven in Scripture) could speak of completion, in this case the completion of his tenure as a man of strength. Samson was asleep when he should have been awake! He was physically asleep which was a sad snapshot of Samson's spiritual slumber! May God give us grace that we not fall prey to the somniferous (sleep inducing) effects of the world, the flesh and/or the devil! Christ warned the disciples in the Garden of Gethsemane to "Keep watching (present imperative see our need to depend on the Holy Spirit to obey) and praying (also (present imperative) that you may not enter (fall) into temptation; the spirit is willing, but the flesh is weak.” (Mt 26:41+). Note that each lie Samson told actually took him closer to the truth. How dangerous it is to play with sin because eventually you will get burned! THOUGHT - How tragic! But you see, this is how the Lord deals with rebellion in a believer's life. He warns through His Word. He woos by His Spirit. He sometimes intervenes supernaturally with providential circumstances to keep us from destruction. He counsels us through godly people who love us, our parents and members of the body of Christ. However, if insist on being like a bull in a china closet and go our own way (cf Jdg 21:25+), He will let us go down that path (and beloved, it is DOWNWARD!) And eventually we fall under the oppressive power of our fallen flesh. God does this because He loves us, and ultimately seeks to bring us to senses that we might escape from the snare of the devil (2Ti 2:26+) and bring forth the peaceful fruit of righteousness (Hebrews 12:5-10, 11+). In the words of the Psalmist, "He gave them their request, but sent leanness into their soul." (Ps 106:15KJV) Bush -- Made him sleep upon her knees. A custom very common in the East. ‘It is very amusing to see a full-grown son, or a husband, asleep on his mother’s or wife’s knees. The plan is as follows: the female sits cross-legged on the carpet or mat, and the man having laid himself down, puts his head in her lap, and she gently taps, strokes, sings, and soothes him to sleep.’ Roberts. -- Caused him to shave off. Heb. ותגלח vattegalla’h, shaved off; that is, by the agency of another, as well rendered in our common version. ‘That a man should be able not only to cut, but to shave off the hair, on which, during all Samson’s life, razor had never before come, implies either that Samson slept very soundly, or that the man was very dexterous in his craft. In fact the Oriental barbers do their work with so much ease, as to render the shaving of the head (the head is usually shaven in the East) rather grateful than unpleasant. The most delicate sleeper would scarcely be awakened by it; and even those who are awake are scarcely sensible of the operation which they are undergoing.’ Pict. Bible. (resource) Then she began to afflict ('anah; Lxx - tapeinoo = humble) him, and his strength (koach) left him - Hebrew = “She began to humiliate him.” CSB = "made him helpless." ESV = "began to torment him." GWT = "began to torture him." NIV = "began to subdue him." NLT = "began to bring him down." I like the NLT paraphrase as it picks up on one of the keywords "down" in Judges 13-16! This was the ultimate taking down of a man who heretofore could not be taken down! The word for strength is used 8x in Judges, the first time of Yahweh's charge to Gideon ("Go in this your strength and deliver Israel from the hand of Midian." Jdg 6:14) and then the next 7x in Judges 16. It is surprising that there are no uses in Jdg 13-15. The Septuagint translates strength (koach) with the Greek noun ischus which speaks of capability to function effectively (with power and might), something Samson could no longer do. Bush -- Began to afflict him. That is, from this act of hers commenced that series of insults, injuries, and humiliations, which his enemies had before, v. 5, announced their intention to bring upon him. He had previously sported thoughtlessly upon the brink of the precipice of degradation and ruin, and now his fall can no longer be delayed. As the next step in his downward career, his miraculous strength forsakes him. Having now violated the conditions of his Nazarite vow, on which it depended. ‘He that sleeps in sin must look to wake in loss and weakness.’ Bp. Hall.(resource) Afflict (Humble) (06031)('anah)means to be afflicted, be bowed down, be humbled, be meek. 'Anah frequently expresses the idea God sends affliction to discipline (Dt 8:2-3+, see context Dt 8:5, 1Ki 11:39; Ps 90:15 Luke 3:5). 'Anah can speak of harsh and painful treatment (Isa 53:4+, Ge16:6). 'Anah is most frequently translated in LXX by tapeinoo (as it is here in Jdg 16:19). 'Anah is used 3x in Judges 16 (Jdg 16:5, 6, 19) and two more times in Judges (Jdg 19:24, Jdg 20:5). Strength (power)(03581)(koach) means in general power, might, force, ability. The basic idea is the ability to do something. The first use is Ge 4:12 as part of the curse from sin for "“When you cultivate the ground, it will no longer yield its strength to you." It refers to strength of individuals (Samson) and a nation (Josh 17:17). In Micah 3:8 the prophet said he was "filled with power" which he immediately equates with "the Spirit of the LORD," Who indeed is the source of all supernatural strength. Yahweh allowed Pharaoh to remain "in order to show (him His) power" (Ex 9:16). After Yahweh delivered Israel from the hand of Egypt, they sang "Your right hand, O LORD, is majestic in power." (Ex 15:6, cf Ex 32:11). Gilbrant - Kōach most often refers to physical strength. Strength wanes through the years, being the distinguishing feature of young males (Prov. 20:29). Caleb's claim that he was as strong in his latter years as he had been in the desert is summed up in his declaration that he still had the strength to fight, something not expected of his age group (Josh. 14:11). Strength is needed not only to be on the offensive, but to resist force as well (2 Chr. 14:11; Dan. 8:7). One's level of strength is affected by a variety of circumstances. Samson possessed an abundance of physical strength (Judg. 16). Micah possessed strength via the Spirit of Yahweh (just as Samson), power to declare the transgressions of Israel (Mic. 3:8). Psalmists often lamented that their strength had left them prematurely (cf. Ps. 22:15). Hezekiah lamented that the women had no strength to give birth (2 Ki. 19:3); the defeated Judahite leaders had no strength to flee (Lam. 1:6); and David noted that the people had no strength to continue weeping for the deaths of Saul and Jonathan (1 Sam. 30:4). The dead are those without any strength (Job 3:17). Renewal of one's lost strength can be as simple as eating (1 Kings 19:8), though one may need divine help (Isa. 40:29). Kōach also refers to "virility." The ground possesses kōach, which it withheld from Cain (Ge 4:12). Among the penalties for covenant infidelity was the infertility of the land (Lev. 26:20). Reuben was Jacob's virility, his firstborn (Gen. 49:3). In an agricultural society, one's wealth is tied inextricably to one's produce and one's children (both as labor force and as a social security net in old age, as the expense of the upkeep of the elderly is spread more bearably among a number of offspring). This nuance is present in Pr 5:10; Hos. 7:9; and Ezra 2:69. Further, wisdom is strength (Prov. 24:5). Human strength is no match for Yahweh's. Yahweh is the warrior par excellence (Ex 32:11; Job 26:12). He possesses power to create the universe (Jer. 51:15ff), and He sustains it (Isa. 40:26). He thus has the power to perform saving acts (Isa. 50:2). Further, Yahweh possesses greater wisdom than humans (Job 37:23). Indeed, all human efforts to resist his power are futile (Isa. 10:13). Human abilities do not create strength, but rather the grace of Yahweh enables prosperity (Deut. 8:17f). Kōach is thus a gift of Yahweh. (Complete Biblical Library) Koach - 117v - ability(3), able(1), able*(2), force(1), fruit(1), might(4), mightily(1), mighty(1), power(40), powerful(1), powerless*(1), strength(65), strong(1), wealth(1). Gen. 4:12; Gen. 31:6; Gen. 49:3; Exod. 9:16; Exod. 15:6; Exod. 32:11; Lev. 26:20; Num. 14:13; Num. 14:17; Deut. 4:37; Deut. 8:17; Deut. 8:18; Deut. 9:29; Jos. 14:11; Jos. 17:17; Jdg. 6:14; Jdg. 16:5; Jdg. 16:6; Jdg. 16:9; Jdg. 16:15; Jdg. 16:17; Jdg. 16:19; Jdg. 16:30; 1 Sam. 2:9; 1 Sam. 28:20; 1 Sam. 28:22; 1 Sam. 30:4; 1 Ki. 19:8; 2 Ki. 17:36; 2 Ki. 19:3; 1 Chr. 26:8; 1 Chr. 29:2; 1 Chr. 29:12; 1 Chr. 29:14; 2 Chr. 2:6; 2 Chr. 13:20; 2 Chr. 14:11; 2 Chr. 20:6; 2 Chr. 20:12; 2 Chr. 22:9; 2 Chr. 25:8; 2 Chr. 26:13; Ezr. 2:69; Ezr. 10:13; Neh. 1:10; Neh. 4:10; Job 6:11; Job 6:12; Job 6:22; Job 9:4; Job 9:19; Job 23:6; Job 24:22; Job 26:12; Job 30:2; Job 30:18; Job 31:39; Job 36:5; Job 36:19; Job 36:22; Job 37:23; Job 39:11; Job 39:21; Job 40:16; Ps. 22:15; Ps. 29:4; Ps. 31:10; Ps. 33:16; Ps. 38:10; Ps. 65:6; Ps. 71:9; Ps. 102:23; Ps. 103:20; Ps. 111:6; Ps. 147:5; Prov. 5:10; Prov. 14:4; Prov. 20:29; Prov. 24:5; Prov. 24:10; Eccl. 4:1; Eccl. 9:10; Isa. 10:13; Isa. 37:3; Isa. 40:9; Isa. 40:26; Isa. 40:29; Isa. 40:31; Isa. 41:1; Isa. 44:12; Isa. 49:4; Isa. 50:2; Isa. 63:1; Jer. 10:12; Jer. 27:5; Jer. 32:17; Jer. 48:45; Jer. 51:15; Lam. 1:6; Lam. 1:14; Dan. 8:6; Dan. 8:7; Dan. 8:22; Dan. 8:24; Dan. 10:8; Dan. 10:16; Dan. 10:17; Dan. 11:6; Dan. 11:15; Dan. 11:25; Hos. 7:9; Amos 2:14; Mic. 3:8; Nah. 1:3; Nah. 2:1; Hab. 1:11; Zech. 4:6 Henry Bosch tells the story of how Robert Robinson, the author of "Come Thou Fount of Every Blessing" - "lost the happy communion with the Savior he had once enjoyed, and in his declining years he wandered into the by-ways of sin. As a result, he became deeply troubled in spirit. Hoping to relieve his mind, he decided to travel. In the course of his journeys, he became acquainted with a young woman on spiritual matters, and so she asked him what he thought of a hymn she had just been reading. To his astonishment he found it to be none other than his own composition. He tried to evade her question, but she continued to press him for a response. Suddenly he began to weep. With tears streaming down his cheeks, he said, “I am the man who wrote that hymn many years ago. I’d give anything to experience again the joy I knew then.” Although greatly surprised, she reassured him that the “streams of mercy” mentioned in his song still flowed. Mr. Robinson was deeply touched. Turning his “wandering heart” to the Lord, he was restored to full fellowship." F B
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MacArthur has an additional note on the "wrath of abandonment" in his note on Jdg 10:13-14+ explaining that "Here is the form of God's wrath, by which He abandons persistent, willful sinners to the consequences of their sins. This aspect of divine judgment is referred to in the case of Samson (Jdg 16:20), as well as the warnings of Pr 1:20-31 and Ro 1:24-28. It is a pattern of rejection seen throughout history (cf. Acts 14:15, 16) even among the Jews (cf. Hos 4:17; Mt 15:14). (See MacArthur Study Bible) Paul charges believers in these last days to " have nothing to do with (present imperative see our need to depend on the Holy Spirit to obey) worldly fables fit only for old women. On the other hand, discipline (present imperative = calls for this to be a Christian "soldier's" lifestyle) yourself for the purpose of godliness, for (explains why spiritual discipline is so vitally important) bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come (1Ti 4:7+;1Ti 4:8+) Ray Pritchard on did not know... - He didn’t realize what had happened. I wish I had power to speak what this really means to me. Too many Christians drift away from God through stupidity and folly, and they don’t realize what they have lost until they’ve lost it. They don’t appreciate what they had until it’s gone. They don’t see where they were until they slide down into the pit. Why is it that Christians don’t appreciate what they have until they lose it and go into sin? (Looking for Love in All the Wrong Places) Warren
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MacArthur has an interesting thought on growth of his hair and his strength - His hair grew with his repentance, and his strength with his hair. (See context in The MacArthur Bible Commentary or borrow the MacArthur study Bible) George Bush -- The hair of his head began to grow again, after he was shaven. Rather, Heb. ‘according as it had been shaved;’ i. e. in the same proportions as it had been cut off. This circumstance, though in itself inconsiderable, is mentioned by way of suitable preface to what follows. The letting the hair grow was a prominent circumstance in the condition of a Nazarite; and the extraordinary strength of Samson was not a matter of thews and sinews, but was conferred upon him as a special gift of God, on condition of his remaining in the state of Nazariteship. The loss of his hair did not in itself deprive him of strength; but the loss of his hair involved the loss of his strength, because it took from him the condition of a Nazarite, with which his extraordinary physical powers were inseparably connected. Accordingly, when we find him again growing strong, after the renewed growth of his hair, we are bound to believe that it was not because his hair grew; but because he repented of his past misconduct. God was pleased, therefore, having hereby become reconciled to his offending servant, to accept the renewal of his vow of Nazariteship, including the consecration of his hair, and in consequence of that acceptance re-invested him, as his hair grew, with the powers which he had before lost. In the language of Bp. Hall, ‘his hair grew together with his repentance, and his strength with his hair.’ The practical reflections of the same writer on this part of Samson’s history are equally striking and just. ‘It is better for Samson to be blind in prison, than to abuse his eyes in Sorek; yea, I may safely say, he was more blind when he saw licentiously, than now that he sees not; he was a greater slave when he served his affections, than now in grinding for the Philistines. The loss of his eyes shows him his sin, neither could he see how ill he had done till he saw not.’ Bp. Hall. (recommended resource) Keil and Delitzsch - Samson’s Misery, and His Triumph in Death.—The hair of his head began to grow, as he was shaven. In the word כַּאֲשֶׁר, as (from the time when he was shaven), there is an indication that Samson only remained in his ignominious captivity till his hair began to grow again, i.e., visibly to grow. What follows agrees with this. (Commentary) Going Bald? Barney had always been proud of his thick, wavy hair. But then he began to lose it. Finally just one lone hair remained on top of his shiny dome. One morning Barney awoke, looked at his pillow, and was shocked to see that last hair lying there. Jumping out of bed, he ran downstairs crying, “Martha, Martha, I’m bald!” That story reminds me of Samson, who “did not know that the Lord had departed from him” (Judges 16:20). A similar thing happens to the Christian who dabbles in the things of the world. He goes deeper into sin, slowly sliding away from the Lord, without knowing what is happening. It is not until he has had some startling experience—perhaps due to God’s discipline—that he sees his true condition. When brought under the searchlight of the Word of God, the deceived one is shocked to realize how Satan has stripped away his spiritual power and discernment. Television, movie, and home video habits reveal how far some people have slipped. Suggestive words and immoral themes, once considered offensive, are tolerated as acceptable entertainment. O Lord, help us to recognize When we begin to compromise, And give us strength to follow through With what we know is right and true. —Sper Most often, falling into sin is not a blowout but a slow leak. Judges 16:4-17 A Lock Of Hair After his return from the moon, Neil Armstrong was often plagued by the media. Seeking greater privacy, he moved his family into a small town. But notoriety was a nuisance even there. Armstrong’s barber found out that people would pay good money to get a lock of his hair. So after giving the space hero several haircuts, he sold the clippings to a buyer for $3,000! Armstrong was shocked at the barber’s opportunism. The Scriptures tell of another story of disloyalty and a haircut. As a symbol of God’s calling of Samson as a Nazirite, he was never to cut his hair (Jdg. 13:5). When the Spirit of God came upon him, he was given super-human strength over his enemies (Jdg 15:14). Wanting to overpower him, the Philistines hired Delilah, a woman who had a relationship with him, to find out the secret of that strength. He foolishly told her that his power would be gone if his hair were cut. She lulled him to sleep and had him shorn (Jdg 16:5,19). O Lord, may my heart be loyal to You In all that I say and all that I do; When a trusted person is not a true friend, I know that on You I can always depend. —Hess Loyalty is the test of true love. Judges 16:23 Now the lords of the Philistines assembled to offer a great sacrifice to Dagon their god, and to rejoice, for they said, "Our god has given Samson our enemy into our hands." Dagon. 1 Sa. 5:2–5. Je. 2:11. Mi. 4:5. Ro. 1:23–25. 1 Co. 8:4, 5; 10:20. to rejoice. Job 30:9, 10. Ps. 35:15, 16. Pr. 24:17. Judges 16 Resources DANCING BEFORE DAGON Now the lords of the Philistines assembled to offer a great sacrifice to Dagon their god, and to rejoice, for they said, "Our god has given Samson our enemy into our hands - Dagon was the chief deity of the Philistines. The capture of Samson led to great rejoicing; and the Philistines had a national festival in honor of Dagon, their god of grain and chief deity. Dagon was also worshiped by the West Semitic residents of Mari on the Euphrates, and a temple to “Dagan” (Dagon) existed at Ugarit. In some texts from Ugarit, Baal is called “the son of Dagan.” Among the Philistines there were temples to this god in Gaza and Ashdod (1Sa 5:1-7). It was tragic that a servant of the Lord, raised in a godly home, was now the humiliated slave of the enemy. But even worse, the Philistines gave glory to their god Dagon for helping them capture their great enemy. Instead of bringing glory to the God of Israel, Samson gave the enemy opportunity to honor their false gods. Dagon was the god of grain, and certainly the Philistines remembered what Samson had done to their fields (Jdg 15:1-5). Dagon (see below) is from the word dag meaning fish and he was the the Philistine god of grain, Dagon - 7x - Jdg. 16:23; 1 Sam. 5:2; 1 Sam. 5:3; 1 Sam. 5:4; 1 Sam. 5:5; 1 Sam. 5:7; 1 Chr. 10:10 The rejoicing of the Philistines is reminiscent of the last time the unbelieving world will ever rejoice. In the Revelation the 2 witnesses who have been performing the Lord's will for 1260 days (3.5 years, the first half of Daniel's Seventieth Week-see notes) are killed by the Antichrist and their dead bodies allowed to lie in Jerusalem for all the world to see. John records… And those who dwell on the earth (in Revelation "earth dwellers" is synonymous with unbelievers) will rejoice over them (their dead bodies) and make merry; and they will send gifts to one another, because these two prophets tormented those who dwell on the earth. (Revelation 11:10+) Bush -- The lords of the Philistines assembled This great festival scene had evidently been some time delayed, as appears from the fact of Samson’s hair having had time to grow in the interval; but perhaps the necessary preparations for so grand an occasion consumed considerable time, or it may have been the second anniversary of the deliverance of their enemy into their hands. (resource) Bush - Dagon A deity of the Philistines generally represented as having the head and upper parts human, while the rest of the body resembled a fish. It was called Derceto, among the heathens, though the Heb. word ‘Dagon,’ comes from ‘Dag,’ a fish. The Philistines living on the sea coast had a sea-idol. (resource) Bush - Our god has delivered. Though they knew that he was betrayed into their hands by Delilah, yet they foolishly attribute it to their god. The circumstance, however, affords a hint worth taking. If even a Philistine ascribes his victories to his idol gods, how much more are we bound to pay a similar tribute to our God, and give him the glory of every great and good work done by us, in us, or for us. (resource) Keil and Delitzsch Commentary - Judg. 16:23, 24. The captivity of this dreaded hero was regarded by the Philistines as a great victory, which their princes resolved to celebrate with a great and joyous sacrificial festival in honour of their god Dagon, to whom they ascribed this victory. “A great sacrifice,” consisting in the offering up of a large number of slain sacrifices. “And for joy,” viz., to give expression to their joy, i.e., for a joyous festival. Dagon, one of the principal deities of the Philistines, was worshipped at Gaza and Ashdod (2 Sam. 5:2ff., and 1 Macc. 10:83), and, according to Jerome on Isa. 46:1, in the rest of the Philistine towns as well. It was a fish-deity (דָּגֹון, from דָּג, a fish), and in shape resembled the body of a fish with the head and hands of a man (1 Sam. 5:4). It was a male deity, the corresponding female deity being Atargatis (2 Macc. 12:26) or Derceto, and was a symbol of water, and of all the vivifying forces of nature which produce their effects through the medium of water, like the Babylonian ́Ωδάκων, one of the four Oannes, and the Indian Vishnu (see Movers, Phöniz. i. pp. 143ff., 590ff., and J. G. Müller in Herzog’s Cycl.). (Judges 16 - Keil & Delitzsch Commentary) Dictionary of Deities and Demons in the Bible - check out this resource for one hour and then go to page Page 244 Relief of a Mesopotamian fishman (Kulullû) identified in accordance with early 20th century scholarship as Dagan Wikipedia on Dagon DAGON דגון - from the Dictionary of Deities and Demons in the Bible - check out this resource for one hour and then go to page Page 244 I. Dagon is the Hebrew form of the name of the god Dagan, who was an important Mesopotamian and West Semitic deity. Dagon occurs as a Philistine deity in the Hebrew Bible, specifically as the god of Ashdod (1 Sam 5:1–7 and 1 Macc 10:83–84; Judg 16:23 [Gaza]; 1 Chr 10:10 [Beth-Shan?]). The LXX also reads the name Δαγων instead of Nebo (→Nabû) in Isa 46:1. The etymology of the name Dagan is uncertain. Etymologies based on dāg, ‘fish’, dāgān, ‘grain’, and on a root meaning ‘be cloudy’ (Arabic dajj or dajana) are all equally dubious and there is no contextual evidence from the Hebrew Bible or from Mesopotamian/West Semitic sources to give much support to these speculations. It is wiser to restrict oneself to what can be known from the evidence, principally that Dagan was a deity of major significance in the Mari region in the Old Babylonian period and that his worship appears to have spread widely in later times. He was thus adopted, no doubt in some syncretistic form, perhaps as a corn-god, by the Philistines. II. Dagan is one of the most persistent deities of the world of Semitic religion. His worship is well attested from the third millennium BCE in the Ebla texts and he appears in Sargonic personal names, but neither source gives any hint of the precise nature of this deity. In Ebla, though important in cult, he is rarely named, but called by various titles including dBE (bēlu, ‘Lord’) and dLUGAL-du-du-luki (‘Lord of Tuttul’). Temples, festivals and even a section of the city were dedicated to Dagan. Sargon attributed his conquest of Upper/Western Mesopotamia to Dagan and worshipped him in Tuttul. This confirms Dagan’s regional authority, leaving southern Mesopotamia to other deities, including Enlil. He is well attested in the Mari texts as one of the principal deities of the Amorites of Old Babylonian Upper Mesopotamia and he is specifically linked with Mari, his great cult-centres being at Terqa and especially Tuttul. It may be noted that Dagan is often connected in the Mari texts with the activities of ecstatics/prophets who received messages from the god in his temple, which were then transmitted to the king. In southern Mesopotamia Dagan was sometimes identified with the god Enlil. This may suggest some ‘storm-god’ aspect (supporting the etymology linking the name with the possible Arabic cognate noted above), though the significance of the equation may not be this aspect and the Arabic cognate is extremely remote. The westward ‘migration’ of Dagan is already evident in the Ugaritic texts. He has a rather minor role in Ugaritic mythology, playing a very small and obscure part in the Nikkal poem. The context here is fragmentary, but it is possible that Dagan is mentioned as the father of the lunar deity Yarikh (→Moon) (KTU 1.24:14). He has no active role in the main myths and legends and is merely mentioned as the father of →Baʿal (called bn dgn, ḥtk dgn). His paternity of Baʿal might be interpreted as implying characteristics similar to Baʿal’s. Be this as it may, Dagan’s importance in Ugaritic religion is confirmed by his relative popularity in offering-lists and similar texts. From the fact that he is the recipient of offerings recorded on two stelae found in the precinct of a major temple (KTU 6.13 and 6.14) it appears that one of the two principal temples at Ugarit was dedicated to Dagan, though the evidence is not completely conclusive. The other temple was that of Baʿal. Ugaritic ‘theology’ (as opposed to the different world of Ugaritic mythology) may be reflected in the local pantheon lists and the main one of these, extant in several versions, puts Dagan in third place, after →El and →Ilib but before Baʿal (see KTU 1.47; 1.118 and Akkadian RS 20.24 = Ugaritica V i, 18). It is noteworthy that in the Ugaritic texts Dagan is twice called dgn ttl, ‘Dagan of Tuttul’ (KTU 1.100:15; 1.24:14 [tt(l)]), a title which shows the continuity of the Ugaritic Dagan tradition with that of Mari. The fact of Dagan’s having no active part in the main Baʿal myths may reflect the relative lateness of his arrival on the Syrian coast. References to Baʿal as ‘son of Dagan’ also present considerable problems, since he is clearly also the son of El. Some have sought to resolve this by assuming that Dagan is to be identified with El, but this idea is hard to maintain in view of the fact that the two were separately worshipped. Others suggest the title ‘son of Dagan’ reflects an awareness of Baʿal’s foreignness and secondariness within the history of the Ugaritic pantheon. It may well be that the confusion arises from a lack of fixity in the genealogy of the Ugaritic gods. Biblical evidence of Philistine worship of Dagan (below)—the form of the name recorded for this is Dagon, reflecting a shift of ā to ō—is uninformative in detail, but clearly implies that the deity was taken over by the Philistines as a national god. We must assume his worship had been widespread throughout the coastal (corn-producing?) area which the Philistines came to call their own. The adoption of pre-existing cults, no doubt still popular among the Semitic population, can be regarded as normal. It may be noted, however, that there is only one possible direct Phoenician allusion to Dagan/Dagon, in the phrase ʾrṣt dgn hʾdrt, ‘the rich lands of Dagon’, in the fifth century BCE Eshmunazar inscription (KAI 14:19). Dagon does, however, have a prominent role in Philo of Byblos’ speculative account of Phoenician religion (below). ROBERTS (1972:18–19) argued for Dagan having had an underworld role. His argument is largely based on the underworld aspect of Enlil, with whom Dagan was identified, though he also cites a Mari text in which Dagan is called bēl pagrê, which Roberts takes to mean ‘lord of the sacrifices for the dead’. This translation is dubious: ‘lord of sacrificial victims’ may be more likely. There is, however, some slight evidence pointing in the direction of the funerary cult in that an inscription of Shamshi-Adad I seems to connect the bı̄t kispi (‘temple of the funerary ritual’) in Terqa with the temple of Dagan there. We cannot resolve the question of the etymology of the name Dagan/Dagon. It could be pre-Semitic. The connection with ‘fish’ (cf. Biblical evidence as interpreted by Wellhausen [below], Jerome and later Jewish tradition [Rashi, Kimchi]) is entirely secondary, being based on a folk etymology. The name Dagan appears to have been a ‘given’ which needed explanation and the explanation arrived at would, conveniently, help to make sense of certain difficulties in one of the Biblical texts (see below). This made the ‘fish’ connection the more attractive, but it has little intrinsic merit. As an interpretation it is only loosely supported by the Philistine association with the sea and analogies with the goddess Derketo at a later date. As for ‘grain’, this suggestion has a venerable ancestry in that this is the significance of Dagan in Philo of Byblos, where Dagon is identical with Siton and is regarded as having discovered grain and the plough. This cannot, however, be regarded as settling the issue and it is now a widely held view that the word for ‘grain’ comes from the name of the god and not vice versa. Perhaps more simply we might suppose that the connection with ‘grain’ is secondary and based on the coincidence of the West Semitic word for grain (e.g. Hebrew and Ugaritic [one doubtful occurrence: KTU 1.16 iii:13]) and the Mesopotamian name of the god being homonyms. The grain-related meaning of the root dgn is distinctively West Semitic. It would not have been known to a Mesopotamian worshipper of the deity and cannot have been at all prominent in the understanding of his name. Finally the Arabic dajana, ‘to be gloomy, cloudy’, not found elsewhere in Semitic, has been adopted by many recent scholars. As we have seen, connection with storms (since Dagan was Enlil-like and also the father of Baʿal) is possible though never explicit. The appeal to such a remote Semitic cognate for etymology smacks of desperation. III. 1 Sam 5:1–7 contains the most important of the Biblical references to Dagan/Dagon. The passage concerns the bringing of the Ark of the Covenant by the Philistines into the temple of their god Dagon in Ashdod. The introduction of the captured Ark into a temple is meant to be a sign of submission to the god of the particular temple. According to the story in 1 Sam, however, the statue of Dagon fell down (in submission) before the Ark and was smashed. There is a difficulty in the text of the end of v. 4: raq dāgōn nišʾar ʿālā(y)w, apparently “only Dagon was left upon him”. BHK and BHS recognise the need for a construct noun before ‘Dagon’ and this is reflected in the ancient versions (LXX: ἡ ῥάχις, backbone; Vg: truncus, body without limbs; Tg: gwpyh, his body, Syr: gwšmh, his body). Wellhausen would correct dāgōn to dāgō, ‘his fish(-part)’, and this is still favoured by BHK. This would give ‘only his fish-part remained upon him’, which would, if accepted, support the connecting of Dagan’s name with dāg, ‘fish’, a tradition represented in Jerome (<dag ʾōn, ‘fish of tribulation’!) and in the Talmud. It is notable, however, that while the ancient versions are aware of a problem with the text, this is not an interpretation they put upon it. The Wellhausen suggestion is now rightly abandoned by BHS. Of the remaining Biblical references to Dagan/Dagon, note may be made of other passages which confirm the association of the god with the Philistines. In Judg 16:23 the Philistine chiefs assemble, presumably in the temple of Dagon, to offer sacrifice of thanksgiving to Dagon for their capture of Samson. Dagon is called ‘their/our god’ and he receives a zebaḥ gādōl, ‘a great sacrifice’. Although it is not explicitly stated here that there was a Dagon temple at Gaza, no change of locale is implied and it seems likely that there was such a temple, since there appear to have been many temples of the god. Josh 15:41 and 19:27, where the placename Beth-Dagon occurs, imply there were such temples in Judah and in Asher. According to 1 Chr 10:10 the head of Saul was initially displayed by the Philistines as a trophy of war in a temple of Dagon. This appears to have been at Beth-Shan (1 Sam 31:10). That the cult of Dagon persisted into the intertestamental period is clear from 1 Macc 10:83–84, according to which the High Priest Jonathan burned down the temple of Dagon in Azotus, i.e. Ashdod, which had become the place of refuge of the cavalry of Apollonius, governor of Coele-Syria. In addition to these explicit biblical references to the god Dagon, note should be made of a number of biblical verses in which it has been argued that the occurrence of the word dāgān, ‘grain’, intends an allusion to the deity. Thus in Gen 27:28 and Hos 7:14 and 9:1 (e.g. ALBRIGHT 1946: 1046). The claimed allusion in Gen 27:28 is without foundation, since nothing in the context suggests anything to do with foreign gods and dāgān is satisfactorily translated as ‘grain’, one of the divine gifts in Isaac’s blessing upon his son. Here and elsewhere ‘grain’ is associated with →‘dew’ (ṭal), ‘fatness of the earth’ and ‘new wine’ (tîrôš, →Tirash). The fact that ṭal and ṭîrôš may elsewhere have mythological overtones does not prove that dāgān has such overtones in Gen 27:28. The case of the Hosea passages is different, since it is clear that it is one of Hosea’s themes that it was Yahweh, not the foreign gods, who gave Israel “the grain, the wine and the oil” (2:10–11:12). In these cases there may be a faint echo of the divine name Dagan (though the fact that the definite article is used means that it is indeed faint). In Hos 7:14 the specific context is that of turning to other gods and “for dāgān and ṭîrôš (without definite articles) they gash themselves” may plausibly be interpreted as an allusion to illicit cult, though the allusion could be simply to a cult of lamentation for the failure of vegetation. Hos 9:1, “you have loved a prostitute’s payment upon all the threshing-floors of dāgān”, could again contain an allusion to the deity. Judges 16:24 When the people saw him, they praised their god, for they said, "Our god has given our enemy into our hands, even the destroyer of our country, who has slain many of us. they praised their god. De. 32:27. Is. 37:20. Eze. 20:14. Da. 5:4, 23. Hab. 1:16. Re. 11:10. who has slain many of us. Jdg 15:8, 16. Judges 16 Resources SAMSON'S FAILURE LEADS TO PRAISES TO DAGON Because Samson failed to submit to the true God, he was allowed to be humiliated before a false God. When the people saw him, they praised their god, for they said, "Our god has given our enemy into our hands, even the destroyer of our country, who has slain many of us: Wrong. Their god did not defeat Samson. Samson in essence defeated Samson. Had Samson maintained his Nazirite vow and his morals, he would have been invincible! The truth is that because of Samson's sin, Samson's God had allowed his enemies to capture and defeat him. Although I think Samson was a believer, compare God's similar treatment of unbelievers who are given over to the power of sin in Romans 1 (Ro 1:24, 26, 28+ and a similar fate of unbelievers in 2Th 2:10-12+) Clearly their description of Samson indicates he had done significant damage to the Philistines. It is also certainly possible that not every feat of Samson against the Philistines is recording the Judges 13-16. Note that in view of the fact that in the next verse they say "Call for Samson," some think that they phrase they saw him refers to their god Dagon, not Samson. Certainly the text could be understood that way. MacArthur on they praised their god - It is tragic when a person's sin contributes to the unsaved community giving praise to a false god, for God alone is worthy of praise. (See context in The MacArthur Bible Commentary or borrow the MacArthur study Bible) The Philistines had their theology wrong and ultimately it led to the destruction of Dagon’s temple. Samson fell into their hands, not because Dagon had defeated the Lord, but because Samson’s sinfulness had caused the God of Israel to abandon him to the power of sin (Pr 5:22) and hands of godless sinners. I personally see God's mercy in this section because theoretically they should have killed Samson, but God had other plans. Keil and Delitzsch - All the people took part in this festival, and sang songs of praise to the god who had given the enemy, who had laid waste their fields and slain many of their countrymen, into their hands. (Commentary) Judges 16:25 It so happened when they were in high spirits, that they said, “Call for Samson, that he may amuse us.” So they called for Samson from the prison, and he entertained them. And they made him stand between the pillars. when they were in high spirits: Jdg 9:27 18:20 19:6,9 2Sa 13:28 1Ki 20:12 Es 3:15 Isa 22:13 Da 5:2,3 Mt 14:6,7 amuse us: Job 30:9,10 Ps 35:15,16 69:12,26 Pr 24:17,18 Mic 7:8-10 Mt 26:67,68 27:29,39-44 Heb 11:36 Judges 16 Resources MOCKING THE MUSCLEMAN It so happened when they were in high spirits, that they said, “Call for Samson, that he may amuse (sachaq) us.” So they called for Samson from the prison, and he entertained them. And they made him stand between the pillars - Can we not see the invisible hand of God behind these scenes. He kept Samson alive. He caused his hair to regrow. He had him brought before the mockers. He had him strategically placed between the pillars. God was sovereignly setting the scene for Samson's final slaughter! The precise nature of the amusements offered by Samson is not specified in the text. One can be fairly sure that they were not feats of strength like lifting an incredible weight or bending an iron bar (like a "circus strongman"), but such possibilities cannot be excluded. One might think that Samson's restoration of strength would have given him the strength to break any Philistine bonds. God however had other plans for the "amusement" of the Philistines and the utilization of Samson's strength. George Bush - in high spirits - Heb. כי טוכ לכם ki töb libbam, when their heart was good. A parallel usage occurs Ruth, 3:7; 1 Sam. 25:36, and elsewhere. (resource) Bush - amuse us - That is, passively, that he may be a subject of sport and merriment to us; that we may make ourselves merry at his expense. It is quite improbable, we think, that Samson, a poor blind prisoner, should be required actively to engage in any thing that should make sport to his enemies. The idea doubtless is simply, that he should be brought out to become a laughing-stock to them, a butt for their scoffs, mockeries, and insults. Accordingly the Sept. version of the next clause has, ‘And they buffeted him;’ and Josephus says, he was brought out, ‘that they might insult him in their cups.’ But their triumphing was short, and their joy but for a moment. ‘Nothing fills the measure of the iniquity of any person, or people, faster than mocking, or misusing the servants of God, yea, though it is by their own folly that they are brought low. Those know not what they do, nor whom they affront, that make sport with a good man.’ Henry. (resource) Keil and Delitzsch -- When their hearts were merry (יְטֹוב, inf. of יָטַב), they had Samson fetched out of the prison, that he might make sport before them, and “put him between the pillars” of the house or temple in which the triumphal feast was held. Then he said to the attendant who held his hand, “Let me loose, and let me touch the pillars upon which the house is built, that I may lean upon it.” הֵימִישֵׁנִי is the imperative Hiphil of the radical verb יָמַשׁ, which only occurs here; and the Keri substitutes the ordinary form הָמִישׁ from מוּשׁ. “But the house,” adds the historian by way of preparation for what follows, “was filled with men and women: all the princes of the Philistines also were there; and upon the roof were about three thousand men and women, who feasted their eyes with Samson’s sports” (רָאָה with בְּ, used to denote the gratification of looking). (Commentary) Amuse (07832)(sachaq) means to laugh, amuse, make sounds expressing an attitude of pleasure (Eccl 3:4). The other sense is laughing at, mocking, scoffing through words and/or laughing sounds that make fun of another (person or object) and implying lack of concern over the object or anger and disrespect (Job 5:22; 30:1; 39:7; 39:18, 22; 41:29; Ps 2:4; 37:13; 52:6; 59:8; Pr 1:26; 29:9; 31:25; La1:7; Hab1:10) To joke at (Pr 26:19). To scorn (2Chr 30:10). Gilbrant - A primary root, the verb tsāchaq, which means "to laugh," is used thirteen times in the Qal or Piel stems. All uses are in Genesis and Exodus, except for one use in Judges. An alternate form with similar meanings, sāchaq (HED #7925), occurs thirty-six times in later portions of Scripture. The Qal stem of tsāchaq denotes the action of laughter, and all six occurrences are in the account of events surrounding the birth of Isaac. When God announced to Abraham that he and Sarah would have a son, the ninety-nine-year-old fell to his face and laughed, thinking that it was impossible (Gen. 17:17). Sarah had the same reaction some weeks later when she overheard the Lord (in human form) announcing the same incredible promise (Gen. 18:12). Her laugh, like her husband's, was one of disbelief, and God pointed out her lack of faith (Gen. 18:13ff). A year later, however, the promised son was born, and Sarah's incredulous laugh turned to a laugh of joy (Gen. 21:6). Even the name of her newborn son Isaac meant "laughter." In the Piel stem, tsāchaq can mean "to play," "to make sport," "to mock." The word often has a negative connotation. When Lot tried to warn his sons-in-law of the impending destruction of Sodom, they refused to take him seriously, assuming that he was simply jesting with them (Gen. 19:14). On the day Isaac was weaned, Ishmael was observed mocking him—an offense which ultimately led to the expulsion of him and his mother from Abraham's household (Gen. 21:9). The same spirit of mockery can be seen in the episode where the blind Samson was brought to the Philistine festival so that he could entertain and amuse the crowd, giving them an opportunity to taunt their old enemy (Judg. 16:25). The Piel usage sometimes has strong sexual overtones. By claiming Joseph tried to seduce her, Potiphar's wife accused him of toying with the whole household and with her (Gen. 39:14, 17). When Isaac had claimed that Rebekah was merely his sister, the deception was uncovered when the Philistine king observed him "sporting" with her, obviously in the manner of a marriage relationship (Gen. 26:8). This gives a broad hint at the activities of Israel in the account of the golden calf, where Ex 32:6 says that the people "rose up to play." (Complete Biblical Library) Sachaq - 36v - amuse(1), amusing(1), celebrate(2), celebrating(3), hold a contest(1), joking(1), laugh(6), laughed them to scorn(1), laughs(6), merrymakers(2), mock(1), mocked(1), play(2), played(1), playing(1), rejoicing(2), scorns(1), smiled(1), smiles(1), sport(1). Jdg. 16:25; Jdg. 16:27; 1 Sam. 18:7; 2 Sam. 2:14; 2 Sam. 6:5; 2 Sam. 6:21; 1 Chr. 13:8; 1 Chr. 15:29; 2 Chr. 30:10; Job 5:22; Job 29:24; Job 30:1; Job 39:7; Job 39:18; Job 39:22; Job 40:20; Job 41:5; Job 41:29; Ps. 2:4; Ps. 37:13; Ps. 52:6; Ps. 59:8; Ps. 104:26; Prov. 1:26; Prov. 8:30; Prov. 8:31; Prov. 26:19; Prov. 29:9; Prov. 31:25; Eccl. 3:4; Jer. 15:17; Jer. 30:19; Jer. 31:4; Lam. 1:7; Hab. 1:10; Zech. 8:5 Judges 16:26 Then Samson said to the boy who was holding his hand, "Let me feel the pillars on which the house rests, that I may lean against them." Judges 16 Resources SAMSON BEGINS TO PLOT HIS REVENGE Then Samson said to the boy who was holding his hand, "Let me feel the pillars on which the house rests, that I may lean against them." - During a break in the day’s entertainment, Samson asked his attendant to help him actually touch the pillars on which the house rests. This detail is critical for these were not some secondary or side pillars but pillars crucial for the integrity of the house. Norman Geisler - JUDGES 16:26–27—If suicide is wrong, why did God bless Samson for doing it? PROBLEM: Suicide is murder, and God said, “You shall not murder” (Ex. 20:13). There were many suicides in the Bible (see comments on 1 Sam. 31:4), and none of them received divine approval. Yet Samson committed suicide here with God’s apparent blessing. SOLUTION: Samson never took his life; he sacrificed it for his people. There is a big difference. Jonah prayed, “Lord, please take my life from me, for it is better for me to die than to live!” (Jonah 4:3) But he never took his own life. Suicide is acting “for one’s self.” What Samson did was to lay his life on the line for others—his people. Samson’s act was no more suicide than Christ’s, when He said, “I lay down my life,” for “the good shepherd gives His life for the sheep” (John 10:11, 17). In fact, “greater love has no one than this, than to lay down one’s life for his friends” (John 15:13). Of course, not every apparent death “for others” is really an act of love. Paul made this plain in his great love chapter: “though I give my body to be burned, but have not love, it profits me nothing” (1 Cor. 13:3). Even a martyr may not be dying out of love, but in an obstinate commitment to his own self-centered cause. Saul took self-death “lest these uncircumcised men come and thrust me through and abuse me” (1 Sam. 31:4). Abimelek sought death for himself “lest men say of me, `A woman killed him’ ” (Jud. 9:54). Samson by contrast asked God for permission to die, praying, “Let me die with the Philistines” (Jud. 16:30). God granted his request, “so the dead that he killed at his death were more than he had killed in his life” (v. 30). Paul also was willing to be “accursed from Christ for my brethren” (Rom. 9:3). The soldier who falls on a hand grenade to save his buddies is not taking his life by suicide; he is giving his life for others. Likewise, Christ did not commit suicide when He came to “give His life a ransom for many” (Mark 10:45). (When Critics Ask: A Popular Handbook on Bible Difficulties ) Judges 16:27 Now the house was full of men and women, and all the lords of the Philistines were there. And about 3,000 men and women were on the roof looking on while Samson was amusing them. were on the roof looking on. Jdg 9:51. De. 22:8. Jos. 2:8. 2Sa. 11:2. Judges 16 Resources MOCKERS DAYS ARE NUMBERED Now the house was full of men and women and all the lords of the Philistines were there. And about 3,000 men and women were on the roof looking on while Samson was amusing (sachaq; Lxx - empaizo in present tense) them. - What a picture of this godless, scoffing age which finds pleasure in using Christ's holy Name as a curse word and ridicules His followers on television, movies and the web ("amusing" themselves!). As we see here in Judges, God's people have the last word, because God Himself has the last Word. We need to pray for those who persecute us and cry out to God to have mercy on their souls and open their heart to receive their only hope. Today is their day of salvation. Tomorrow the pillars of the humanistic world will come down, even as the Stone cut out without hands will strike Nebuchadnezzar's statue s"so that not a trace of them was found." (Daniel 2:34-45-notes) George Bush -- Upon the roof about three thousand men and women. The house or temple itself was full of the principal people below; while about three thousand, probably of the lower orders, had stationed themselves upon the roof, the roofs of eastern buildings, as is well known, being generally flat. In answer to the question, how this large number of persons on the roof could have seen Samson while made the subject of mirth below?—it may be remarked, that we are to form our ideas of the scene from the style of building common to the East. The edifice in question undoubtedly formed a part of a quadrangular pile of building and walls, having a court or area in the centre, where Samson might be exhibited with ease to the whole assembled multitude. The principal building in such structures generally occupies that side of the inclosure which faces the entrance, and is advanced considerably out of the line of the square. It is, moreover, usually constructed with an open front to afford a clear view of what is going on in the court, having curtains to be drawn up or let down at pleasure, and supported by two or more pillars either in the front or in the centre. Samson probably after having been for some time paraded about the area, where every one could see him, requested to be conducted within the part of the edifice now described, that he might rest himself against its pillars, see on v. 29. (resource) Judges 16:28 Then Samson called to the LORD and said, "O Lord GOD, please remember me and please strengthen me just this time, O God, that I may at once be avenged of the Philistines for my two eyes." called. 2Ch. 20:12. Ps. 50:15; 91:15; 116:4. La. 3:31, 32. He. 11:32. remember. Ps. 74:18–23. Jon. 2:1, 2, 7. Je. 15:15. that I may. Jdg 5:31. Ps. 58:10, 11; 143:12. 2 Ti. 4:14. Re. 6:10. Judges 16 Resources Related Passages: Judges 15:18 Then he became very thirsty, and he called to the LORD and said, “You have given this great deliverance by the hand of Your servant, and now shall I die of thirst and fall into the hands of the uncircumcised?” Psalm 66:18-19 If I regard wickedness in my heart, The Lord will not hear; 19 But certainly God has heard; He has given heed to the voice of my prayer. Hebrews 11:32-34+ (NOTICE TWO OF THE ACTIONS DESCRIBE SAMSON'S EXPERIENCES) And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, 33 who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong (AS IN THIS SECTION), became mighty in war, put foreign armies to flight. SAMSON'S CRISIS CRY TO THE SOVEREIGN LORD Then Samson called to the LORD and said, "O Lord (Adonai) GOD (Jehovah) - Samson demonstrates his faith in Yahweh (cf Heb 11:32) as he utters his second (recorded) and last prayer and the fact that God answered suggests that all was right between him and his Lord (see psalm above). Samson addresses God in perhaps the most formal manner possible, combining the term "master" (Adonai) with the divine name, Yahweh (Jehovah). Prior to this he addressed God as "you" (Jdg 15:18) and referred to him as God (Elohim) (Jdg 16:17). For the second time in the book God answered his prayer, allowing him to bring the temple crashing down. The Psalmist records (referring to disobedient Israel) God's response to their cry for help… Then they cried out to the LORD in their trouble; He saved them out of their distresses. He brought them out of darkness and the shadow of death, And broke their bands apart… Then they cried out to the LORD in their trouble; He saved them out of their distresses. He sent His word and healed them, and delivered them from their destructions. (Psalm 107:13-14, 19-20) Please remember me and please strengthen me just this time, O God (Elohim), that I may at once be avenged (naqam) of the Philistines for my two eyes - He addresses God as O Lord (Adonai) GOD (Jehovah) and O God (Elohim) which speaks of the one Who is the Sovereign Master! It is notable that this is first time, Samson actually appeals to God for strength rather than presuming on the Spirit's presence. Samson cried out to God and said, "God, remember me" and God did remember him. Why? Because God didn't go away but was always there, waiting… and that was all Jehovah needed to hear. God says, "I will! Your name is Samson." "Yes, Lord." Then Samson said, "Lord, please strengthen me," because he knew where strength came from. God was still going to be praised even in the midst of Samson's sin. Samson wanted to be strengthened so he could avenge himself on the Philistines who gouged out his eyes, but God says, "No. I'll strengthen you so that I can fulfill what I began in your life--to begin to deliver Israel from the Philistines--and in spite of your sin I am still going to fulfill My plan." The phrase just this time is translated in the NET as "just one more time." This request implies that clearly Samson knew this would be the final scene of his life! He wanted to go out with God glorifying gusto, not a bad goal for any of God's saints! THOUGHT - That is all our Father in Heaven waits to hear from you and me - "Please remember me!" The proud refuse to bow and cry "Help". Only the humble will cry out from the heart (cp Mt 15:25-28; Mk 9:22- 25; Peter drowning - Mt 14:30, cp Mt 8:24-26; Ps 107:6, 13, 19, 20, 28, Jonah 1:14-15). It matters not how desperate the situation is. Our Father is ready to hear and respond to "Please, remember me." Life Application Note adds - One of the effects of sin in our lives is to keep us from feeling like praying. But perfect moral behavior is not a condition for prayer. Don't let guilt feelings over sin keep you from your only means of restoration. No matter how long you have been away from God, he is ready to hear from you and restore you to a right relationship. Every situation can be salvaged if you are willing to turn again to him. If God could still work in Samson's situation, he can certainly make something worthwhile out of yours. (See context in Life Application Study Bible or borrow the Life Application Study Bible: Old Testament and New Testament) Stone on remember me - The cry for God to "remember" carries deep connotations. For humans, to remember God and his saving actions involves those actions having a continuing impact—that is, one orders one's life around the reality of God's actions in a concrete way. Israel's whole problem resided in its tendency to forget Yahweh and his actions. Likewise, for Yahweh to "remember" his servant means he acts decisively on his servant's behalf. Since remembrance also implies a forgetting, possibly Samson here acknowledged his past alienation from Yahweh and the justice of Yahweh's departure from him, and called now for Yahweh to return to his servant. (See context in Joshua, Judges, Ruth) An unknown Confederate soldier during the Civil War wrote the following poem several stanzas of which would aptly apply to Samson's life: Answered Prayer I asked God for strength, that I might achieve, I was made weak, that I might learn humbly to obey… I asked for health, that I might do great things, I was given infirmity, that I might do better things… I asked for power, that I might have the praise of men, I was given weakness, that I might feel the need for God… I asked for all things, that I might enjoy life, I was given life, that I might enjoy all things… I got nothing that I asked for but everything I had hoped for; Almost despite myself, my unspoken prayers were answered. I am among all men most richly blessed. George Bush (recommended resource) Samson called unto the Lord, and said, &c. It is scarcely to be presumed that this prayer was uttered audibly. It was rather, we may suppose, a mental petition, breathed forth from the depths of a broken heart, where godly sorrow had been doing its perfect work. But though the voice of his prayer was not heard of man, yet it was graciously heard and answered of God, and though he himself did not live to recite or record it, yet God, by revealing it to the inspired penman, provided for its being registered for the benefit of the church. Whether it is to be considered as embracing all that he inwardly uttered, or merely the general drift, the substance of it, is uncertain; probably the latter, according to prevailing usage in the Scripture style of narration. By praying that God would once more remember and strengthen him, he virtually acknowledged that all the wonderful exploits he had hitherto performed were owing to a strength given him from above, and that he would be powerless for the present achievement unless the same divine aid were granted him. True it is, if we regard the bare letter of his petition, it has the air of being prompted mainly by a spirit of revenge; but from God’s accepting and answering the prayer, it cannot be doubted, that he looked upon himself in this transaction, not as a private but as a public person, extraordinarily called to be the instrument of a signal act of vengeance to the enemies of Israel and of God. The indignities heaped upon himself had indeed been great and grievous, and such as would be in fact worthily punished in the catastrophe which he meditated. But this was not his leading motive. The consideration of his personal sufferings was merged in a holy zeal for the Lord of hosts, the vindication of whose glory was of infinitely more consequence than the avengement of his own wrongs. In putting out his eyes, they had ‘touched the apple’ of God’s eye, and this was not to be done with impunity. Under the influence of this feeling, combined with the consciousness that his own past misconduct would be no more than justly visited by a painful end, be cheerfully devotes himself to death. Keil and Delitzsch Then Samson prayed to Jehovah, “Lord Jehovah, remember me, and only this time make me strong. O God, that I may avenge myself (with) the revenge of one of my two eyes upon the Philistines,” i.e., may take vengeance upon them for the loss of only one of my two eyes (מִשְּׁתֵי, without Dagesh lene in the ת: see Ewald, § 267, b.),—a sentence which shows how painfully he felt the loss of his two eyes, “a loss the severity of which even the terrible vengeance which he was meditating could never outweigh” (Bertheau).(Commentary) Be avenged (05358) naqam means to avenge, take vengeance, revenge, avenge oneself, be avenged, be punished. To exact punishment for a wrong. To inflict a punishment or penalty in return or retaliation for a harm or injury. To avenge, take vengeance, to entertain revengeful feelings. Naqam in Judges - Jdg 15:7, Jdg 16:28. Judges 16:29 And Samson grasped the two middle pillars on which the house rested, and braced himself against them, the one with his right hand and the other with his left. Judges 16 Resources LEANING ON LORD'S STRENGTH HE LEANS ON THE STRONG PILLARS And Samson grasped the two middle pillars on which the house rested, and braced himself against them, the one with his right hand and the other with his left - Samson has planned his dramatic exit. He has sought divine power and now is in a strategic position.