Judges 16:1–22

Then went Samson to Gaza,.... One of the five principalities of the Philistines, which was ten miles from Ashkelon, as Sandys (q) says; who also describes (r) it as standing upon an hill environed with valleys, and these again well nigh enclosed with hills, most of them planted with all sorts of delicate fruits; and, according to Bunting (s), forty two miles from Ramathlehi, the place where we last hear of him; see Gill on Amos 1:6, Zephaniah 2:4 what he went hither for is not easy to say; it showed great boldness and courage, after he had made such a slaughter of the Philistines, to venture himself in one of their strongest cities, where he must expect to be exposed to danger; though it is highly probable this was a long time after his last encounter with them: and saw there an harlot, and went in unto her; the Targum renders it an innkeeper, one that kept a victualling house; so Kimchi, Ben Gersom, and Ben Melech interpret it; into whose house he went for entertainment and lodging, and very probably in the dusk of the evening; and the woman that kept this house might herself be an harlot, or, however, Samson saw one in her house, with whom he was captivated, and went in unto her, or had criminal conversation with her; it seems as if he did not turn in thither with any such wicked design, but on sight of the person was ensnared to commit lewdness with her; and, as Lyra says, there were many hostesses in some places, and so here, who too easily prostituted themselves to their guests. (q) Travels, l. 3. p. 118. (r) Travels, l. 3. p. 116. (s) Ut supra. (Travels, l. 3. p. 118.)

And it was told the Gazites,.... The inhabitants of Gaza, the principal ones of it, the magistrates of the city, either by some persons that saw him come in, who knew him, or by the harlot into whose company he fell, to whom he made himself known: saying, Samson is come hither; the man so famous for his strength, and such an enemy to the Philistines; his name was well known for his great exploits, and rung throughout Palestine, and was a terror to the whole country: and they compassed him in; not that they surrounded the house where he was, which perhaps they might not certainly know, but they secured all the avenues and gates of the city, made them fast, and placed guards there, that he might not escape their hands: and laid wait for him all night in the gate; particularly at that gate, where, if he went out for his country, he must pass: and were quiet all the night; did not attempt to disturb Samson, or seize on him, if they knew where he was; knowing his great strength, and what a tumult might be raised in the city, they said nothing of it to anybody that passed, what they were placed there for, lest it should come to his ears; they made as if they were deaf and dumb, as some interpret it, and heard and knew nothing: saying, in the morning, when it is day, we shall kill him; when they should better know him, and make sure their blow at him, and do it suddenly, unawares to him, as he came to the gate, to pass through it.

And Samson lay till midnight, and arose at midnight,.... Either not being able to lie any longer through the conviction of his conscience for his lewdness, or being warned by a dream, or having an impulse upon his spirit, which suggested to him that wait was laid for him, and the danger he was in; and coming to the gate of the city, which he found shut and fast barred and bolted, and the watch perhaps asleep, not expecting his coming until daylight: and took the doors of the gate of the city, and the two posts, and went away with them, bar and all; did not stand to break open the doors of the gate, but took the two side posts up, on which the folding doors of the gate were hung, out of the ground in which they were fastened, with the bar which went across the doors for the security of them: and carried them up to the top of an hill that is before Hebron; if this hill was near Hebron, as the words thus read seem to intimate, he must carry the gates twenty miles upon his shoulders, for so far was Hebron from Gaza; so Josephus says it was over Hebron; but according to Adrichomius (t), it was near Gaza, looking towards Hebron; and so Sandys says (u), in the valley, on the east side of the city, are many straggling buildings, beyond which there is a hill more eminent than the rest, on the north side of the way that leads to Babylon, said to be that to which Samson carried the gates of the city. It is very probable, as some think, that it was between Gaza and Hebron, in sight of both cities, which may be meant by the phrase "before", or "on the face of"; being so high might be seen as far as Hebron, as well as at Gaza. This was an emblem of Christ's resurrection, of whom Samson was a type, who being encompassed in a sepulchre, and sealed and watched by soldiers, broke through the bars of death and the grave, and carried off the doors in triumph; and in a short time ascended to heaven, whereby he declared himself to be the Son of God with power. It was usual for doors and bars of gates to be carried in triumph, and laid up in temples (w); and the Jews say these doors were not less than sixty cubits, and suppose Samson's shoulders to be as broad (x). (t) "Theatrum Terrae Sanet". p. 133. (u) Ut supra, (Travels l. 3.) p. 117. (w) "----sacris in postibus arma: ----et portarum ingentia claustra." Virgil. Aeneid. 7. ver. 185. (x) T. Bab. Sotah, fol. 10. 1.

the lords of the Philistines--The five rulers deemed no means beneath their dignity to overcome this national enemy. Entice him, and see wherein his great strength lieth--They probably imagined that he carried some amulet about his person, or was in the possession of some important secret by which he had acquired such herculean strength; and they bribed Delilah, doubtless by a large reward, to discover it for them. She undertook the service and made several attempts, plying all her arts of persuasion or blandishment in his soft and communicative moods, to extract his secret.

Samson said . . ., If they bind me with seven green withs--Vine tendrils, pliant twigs, or twists made of crude vegetable stalks are used in many Eastern countries for ropes at the present day.

there were men lying in wait, abiding . . . in the chamber--The Hebrew, literally rendered, is, "in the inner," or "most secret part of the house."

And Delilah said--To avoid exciting suspicion, she must have allowed some time to elapse before making this renewed attempt.

new ropes--It is not said of what material they were formed; but from their being dried, it is probable they were of twigs, like the former. The Hebrew intimates that they were twisted, and of a thick, strong description.

If thou weavest the seven locks of my head--braids or tresses, into which, like many in the East, he chose to plait his hair. Working at the loom was a female employment; and Delilah's appears to have been close at hand. It was of a very simple construction; the woof was driven into the warp, not by a reed, but by a wooden spatula. The extremity of the web was fastened to a pin or stake fixed in the wall or ground; and while Delilah sat squatting at her loom, Samson lay stretched on the floor, with his head reclining on her lap--a position very common in the East.

And it came to pass afterwards, that he loved a woman in the valley of Sorek,.... Which, according to Adrichomius (y) was but half a mile from the brook Eshcol, from whence the spies brought a bunch of grapes, as a specimen of the fruit of the land of Canaan; and this valley of Sorek seems to have been famous for the best wine, and hither Samson retired for refreshment and pleasure; but, according to Jerom (z), it was on the north of Eleutheropolis, where, he says, was shown a village in his time called Capharsorech, near the village Zorah, from whence Samson was; and Bunting (a) makes it to be twelve miles from Hebron, and twelve from Jerusalem; where he met with a woman he loved; whether she was an Israelite, or one of the daughters of the Philistines, they now being the rulers of Israel, is not said; most likely the latter, as say Ben Gersom and Abarbinel, since the lords of the Philistines were so intimate with her, and were entertained in her house, and she showed more respect to them than to Samson. The Jews say she became a proselyte, but if she did, there is very little evidence of her being a sincere one: some have thought, that the courtship to her was a lawful conjugal love; that falling in love with her, he courted and married her; but this is not very likely, since no mention is made of his marriage to her, nor did he take her home, but dwelt in her house: it rather seems to be an impure and unlawful love he had to her, and that she was an harlot, as Josephus (b); and all her conduct and behaviour confirm the same: whose name was Delilah; the Jews say (c) she was so called because she weakened the heart and spirit of Samson, and weakened his strength, and weakened his works; and therefore, if this had not been her name, they say it was one very proper for her. (y) Ut supra, (Theatrum Terra Sanct.) p. 24. (z) De loc. Heb. fol. 94. L. (a) Travels, p. 116, 117. (b) Ut supra, (Antiqu. l. 5. c. 8.) sect. 11. (c) T. Bab. Sotah, fol. 9. 2.

And the lords of the Philistines came up unto her,.... Having heard that Samson kept company with her, she being a noted strumpet, like Lais among the Grecians. These were in number five, as appears from Judges 3:3 and had under them five principalities, into which Palestine was divided; and these, if not united in their government, which possibly might be the case at this time, yet were united against their common enemy Samson; and being great personages, it is thought by some they came not themselves to this harlot's house, but sent a deputation of five persons in their names, though the text is very express here and after: they are said to come up to her, because their country lay on the shore of the sea, and lower than Judea: and said unto her, entice him; persuade him with soothing and flattering words; take an opportunity when in an amorous mood to improve her interest in his affections: and see wherein his great strength lieth; for it might not appear by the size of his body, or from his natural constitution, and in the common actions of life, but only at certain times, and as it should seem when he pleased; and he might have been heard to say that it was a secret he kept to himself, and no man knew it; or they might suspect something of magic in the case, that he carried something about with him, which, if it could be gotten from him, would deprive him of his strength: and by what means we may prevail against him, that we may bind him to afflict him; to humble him, bring him low, and reduce him to the common condition of men; they did not propose to kill him, which they might think she would not agree to, and so reject their proposal at once, but at most to distress him, and to chastise him with mockings and scourgings, bonds and imprisonment, for the mischief he had indeed done them, and prevent him from doing more: and we will give thee, everyone of us, eleven hundred pieces of silver or shekels; it may seem strange that they should promise each 1100: some think their principalities offered each 1000 shekels, and the princes themselves one hundred; but Abarbinel supposes that this was, on some account or another, in those times an usual sum or computation, since the same is mentioned in the following chapter; though it may be observed that these five several sums put together make a round number, 5500 pieces of silver; which, taking them to be shekels, according to Waserus (d): they amounted to 1375 rix dollars, and of Helvetian money 3666 pounds, and a little more, and of our money near seven hundred pounds sterling; a considerable bribe, and very tempting to a person of such a character, and which she readily embraced, as appears by what follows. (d) De Antiquis Numis, l. 2. c. 5.

And Delilah said to Samson,.... At a proper opportunity, when in his hands and caresses, as Josephus relates (e), and introduced it in an artful manner, admiring his strange exploits, and wondering how he could perform them: tell me, I pray thee, wherein thy great strength lieth; which she proposed seemingly out of mere curiosity, and as it would be a proof of his affection to her, to impart the secret to her: and wherewith thou mightest be bound to afflict thee; not that she suggested to him that she was desirous to have him afflicted, or to try the experiment herself in order to afflict him, but to know by what means, if he was bound, it would be afflicting to him so that he could not relieve himself; she knew he might be bound, if he would admit of it, as he had been, but she wanted to know how he might be bound, so as to be held, and could not loose himself. (e) Ut supra. (Antiqu. l. 5. c. 8. sect. 9.)

And Samson said unto her,.... In answer to her pressing solicitations: if they bind me with seven green withs that were never dried; the word is sometimes used for nerves, and cords or ropes; but neither of these can be here meant, since these, if moistened or made wet, are the less fit to bind with, and the drier the better; but rods or branches of trees just cut off, such as faggots are bound up with, or green osiers, which are easily bent and twisted, and may bind with; Josephus (u) calls them vine branches: then shall I be weak, and be as another man; which cannot well be excused from a lie; for Samson knew full well that being bound would not weaken his strength; but as he had fallen into one sin, it is no wonder he was drawn into another: unless this can be understood, as it is by some, as jesting with her; however, it shows that he was "compos mentis", as Josephus (w) observes, and was upon his guard with respect to the secret of his strength. (u) Ut supra. (Antiqu. l. 5. c. 8. sect. 9.) (w) Ibid.

Then the lords of the Philistines brought up to her,.... To the chamber where she was with Samson, she having acquainted them with what he had told her: seven green withs, which had not been dried; just such as he had described and directed to: and she bound him with them; taking an opportunity, very likely, when he was asleep, and drunk too, according to Josephus (x): the Philistines did not attempt to bind him, supposing that he would not admit them to do it, if aware of them; and they might fear, if asleep, he might awake before they could do it, and fall upon them and destroy them; but as for Delilah, if she had been found at it, she could have excused it as a piece of curiosity, being willing to try whether he told her truth or not. (x) Antiqu. l. 5. c. 8. sect. 11.

Now there were men lying in wait,.... Very likely some of the servants of the lords of the Philistines, who were placed privately on purpose, that when an opportunity offered, they might rush out, and fall upon Samson; Josephus (y) calls them soldiers: abiding with her in the chamber; in a private part of it, or otherwise they could not be said to lie in wait; in it may mean near it; perhaps it was in the next apartment to hers, where they were set: and she said unto him, the Philistines be upon thee, Samson; are just ready to fall upon thee, and seize thee; this she said to arouse him, and try whether he could break the withs or not, before she called in the men that lay in wait, and whether he had told her the truth or not: and he brake the withs as a thread of tow is broken when it toucheth the fire; or "smells it" (z); as soon as it comes near it; a thread of tow or linen catches the fire presently, it being so weak that it cannot stand before the least force of it; so easily did the withs give way, and were broken, when Samson did but just stir himself, and move his arms: so his strength was not known; by Delilah, nor by the Philistines; that is, where it lay, so as that it might be weakened; for otherwise it was known by the easy breaking of the withs. (y) Antiqu. l. 5. c. 8. sect. 11. (z) "cum olfecerit", Drusius, so Piscator.

And Delilah said unto Samson,.... Not on the same day, but some time after, as Kimchi observes, when an opportunity offered, and he was in like circumstances as before; for had she immediately attacked him, it might have created some suspicion in him of a design against him: behold, thou hast mocked me, and told me lies; deceived her with lies, by telling her the other day that if he was bound with green withs, he should become as weak as other men; which she, out of curiosity as she might pretend, had tried, and had found to be false; and which, she might add, was an argument of want of true love to her, to mock her in such a manner: now tell me, I pray thee, wherewith thou mightest be bound; so as to be held.

And he said unto her,.... Abarbinel presents Samson replying to her, that he had told her the truth at first, only forgot one circumstance, that the "cords", for so he takes the word for "withs" to signify, should be "new", such as were never used, as follows: if they bind me fast with new ropes, that never were occupied; the word signifies thick ropes, which, according to Kimchi and Ben Melech, were trebled, or made of three cords twisted together, and those such as were just made, and had never been put to any use, and so strong and firm: then shall I be weak, and be as another man; see Judges 16:7.

Delilah therefore took new ropes, and bound him therewith,.... Tried this experiment with him, according to his directions, being very desirous of getting the sum of money offered her: and said unto him, the Philistines be upon thee, Samson: using the same words, and with the same view as she had done before, Judges 16:9. (and there were liers in wait abiding the chamber); as before, ready upon occasion to rush in upon him, as soon as any notice was given them: and he brake them from off his arms like a thread; as easily as a thread of linen can be snapped asunder.

And Delilah said unto Samson,.... At another time, when she thought it most proper to upbraid him with his deception of her: hitherto thou hast mocked me, and told me lies; both the times that she had solicited him to impart the secret of his strength to her: tell me wherewith thou mightest be bound; tell me the real truth, and deceive me no more: and he said unto her, if thou weavest the seven locks of my head with the web; it seems that Samson's hair was parted into seven locks, which no doubt hung down very long; and now he tells her, that if these were interwoven with the warp which was upon the beam in a loom near by; perhaps in the same room, where Delilah used to weave, as was the custom of those times, and in various nations (a); his strength would be weakened; for Braunius (b) is mistaken in supposing this to be the beam about which the web was rolled, as he is also in the pin next mentioned, which he takes to be the "spatha", or lathe, with which the threads are knocked together. (a) "Arguto conjux", &c. Virgil. Georgie. l. 1. v. 294. So Penelope in Homer, Minerva & Arachne in Ovid. Metamorph. l. 6. fab. 1. v. 55, &c. Vid. Pignorium de servis, p. 418. Braunium de Vest. Sacerd. Hebr. l. 1. c. 17. sect. 33. (b) "De Vest". Sacerd. Hebr. l. 1. c. 16. sect. 8.

And she fastened it with the pin,.... That is, after she had interwoven the locks of his hair into the warp, she fastened the beam on which it was with the pin, that it might not roll back; or else her machine or loom to the ground, that it might stand more firmly; or the web into which the hair was woven, with the hair itself; which of them is right, it is difficult to say: but if the addition of the Septuagint version can be admitted as genuine, which supplies some things which seem to be wanting, and which best agrees with what follows, the whole will be plain and easy, and which after the preceding verse runs thus;"and fastenest "them" with a pin to the wall, then shall I be weak as another man; and it came to pass when he slept, and Delilah took seven locks of his head, and wove "them" in the web, and fastened them with a pin to the wall;''and then it follows as here: and said unto him, the Philistines be upon thee, Samson; as she had twice before: and he awaked out of his sleep; in which he was during her weaving his locks into the web; and this makes it probable that he was in the same circumstances when she bound him both with withs and ropes, though it is not expressed: and went away with the pin of the beam, and with the web; carried off not the pin of the beam only, but the beam itself, and the warp on it, and the whole web into which his hair was woven. The Septuagint version is, he took the pin of the web out of the wall; and the Vulgate Latin, the pin with the hairs and web.

she bound him with them--probably in a sportive manner, to try whether he was jesting or in earnest.

went away with the pin of the beam, and with the web--that is, the whole weaving apparatus.

if I be shaven, then my strength will go from me--His herculean powers did not arise from his hair, but from his peculiar relation to God as a Nazarite. His unshorn locks were a sign of his Nazaritism, and a pledge on the part of God that his supernatural strength would be continued.

she called for a man, and she caused him to shave off the seven locks of his head--It is uncertain, however, whether the ancient Hebrews cut off the hair to the same extent as Orientals now. The word employed is sometimes the same as that for shearing sheep, and therefore the instrument might be only scissors.

he wist not that the Lord was departed from him--What a humiliating and painful spectacle! Deprived of the divine influences, degraded in his character, and yet, through the infatuation of a guilty passion, scarcely awake to the wretchedness of his fallen condition!

THE PHILISTINES TOOK HIM AND PUT OUT HIS EYES. (Jdg 16:21-22) the Philistines took him, and put out his eyes--To this cruel privation prisoners of rank and consequence have commonly been subjected in the East. The punishment is inflicted in various ways, by scooping out the eyeballs, by piercing the eye, or destroying the sight by holding a red-hot iron before the eyes. His security was made doubly sure by his being bound with fetters of brass (copper), not of leather, like other captives. he did grind in the prison-house--This grinding with hand-millstones being the employment of menials, he was set to it as the deepest degradation.

Howbeit the hair of his head began to grow again--It is probable that he had now reflected on his folly; and becoming a sincere penitent, renewed his Nazarite vow. "His hair grew together with his repentance, and his strength with his hairs" [BISHOP HALL].

And she said unto him, how canst thou say, I love thee, when thine heart is not with me?.... She took an opportunity, when he was caressing her, to upbraid him with dissembled love, and a false heart: thou hast mocked me these three times; she had urged him to tell her where his strength lay, and by what it might be weakened, first pretending it might be done by binding him with green withs, and then with new ropes, and a third time by weaving his locks into the web: and hast not told me wherein thy great strength lieth; the thing so frequently and so importunately requested.

And it came to pass, when she pressed him daily with her words, and urged him,.... Lay at him day after day to communicate the secret to him, gave him no rest, but was incessant in her applications to him: so that his soul was vexed unto death: could hardly bear to live, but wished to die, being in the utmost perplexity what to do between two different passions, love and fear; on the one hand chained by his lust to this harlot, that was continually teasing him, and whom he had not an heart to leave, or otherwise that would have cleared him of his difficulties; and on the other hand, should he disclose the secret, he feared, and was in danger of losing his strength, in which his glory lay: or"his soul was shortened unto death'' (c);it was the means of shortening his days, and hastening his death. Abarbinel thinks that Samson was sensible of this, that his days were short, and the time of his death at hand; which made him the more willing to impart the secret. This may put in mind of the story of Milo, a man famous for his great strength, said to carry an ox upon his shoulders a furlong without breathing; of whom it is reported, that none of his adversaries could deliver themselves out of his hands, but his whore could, often contending with him; hence it is observed of him, that he was strong in body, but not of a manly soul (d); and there are many other things said (e) of him concerning his great strength, which seem to be taken from this history of Samson. (c) "abbreviata est", Montanus, Drusius. So Munster. (d) Aelian. Var. Hist. l. 2. c. 24. (e) Vid. Pausan. Eliac. 2. sive. l. 6. p. 309.

That he told her all his heart,.... All that was in his heart concerning this affair, all that he knew relating to it; he had told her something before, or at least what came nearer to the truth of the matter, when he directed her to the weaving of his locks into the web; but now he told her all, which is as follows: and said unto her, there hath not come a razor upon mine head; his head had never been shaved since he was born; which was the order of the angel that foretold his birth, and it had been carefully observed to that time: for I have been a Nazarite unto God from my mother's womb; one condition of which, or what was enjoined a Nazarite, was, that he should not be shaved, and which had been religiously observed in Samson; and whereas abstinence from wine and strong drink was another part of the law of Nazariteship, or what such persons were obliged unto, what Josephus says concerning Samson being drunk in the above cases could not be true; since his Nazariteship would have been made void by it, and so have affected his strength: but it must be owned that there were other things Nazarites were obliged to, which were dispensed with, as has been observed in the case of Samson, a perpetual Nazarite; and therefore it is probable, that the principal thing he was to regard, and upon which his strength was continued, was not shaving his head: if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man; in which he says more than he ever did before, namely, that his strength should go from him; for though that did not arise from his hair, yet the keeping on of that was the condition of his retaining it.

And when Delilah saw that he had told her all his heart,.... Which she perceived by his countenance, and the serious manner in which he expressed himself; and Abarbinel conjectures that he might swear to her that what he said was truth; and who observes from their Rabbins, as does also Kimchi, that she concluded he had told her the truth, by his making mention of the name of God, saying he was a Nazarite unto God, whose name she knew he would not take in vain; and with the account he gave agreed the long hair he wore: she sent and called for the lords of the Philistines, saying, come up this once; for it seems as they were returned home, finding that she could do nothing with him, and was not able to get the secret out of him; but now, believing she had it, sends to them, and entreats them to come once more, being very desirous of having the money they had offered her: for he hath showed me all his heart; there is a double reading of this clause; the Keri or marginal reading, which our version follows, is, "hath showed me", as being the words of Delilah to the lords of the Philistines; but the Cetib or textual reading is, "he hath showed her", as being the words of the messengers to them: then the lords of the Philistines came up unto her; that is, from their own country; for it can hardly be understood of their coming up into her room, or chamber; and especially since it follows: and brought money in their hand; 1100 shekels of silver apiece, the sum they first proposed to give her; and now being pretty well assured of success, brought it along with them to pay her for the service done.

And she made him sleep upon her knees,.... Giving him, as some think, a sleepy potion; or however encouraged him to take a nap upon her knees, and by her fondness lulled him to sleep: and she called for a man; a barber; in former times to shave was the work of a servant (f) and sometimes of a woman; she gave orders for one to be sent for; for Jarchi calls him a messenger of the lords of the Philistines: and she caused him to shave off the seven locks of his head; this shows that they were not wove into one another, and made but one lock, as some interpret what she was before directed to do: and she began to afflict him; as his hair was shaving off; though he was asleep, yet he discovered some uneasiness, the effects of it began to appear: though the word "began" here may be redundant, as in Numbers 25:1 and then the meaning is, that she afflicted him, or again afflicted him; for she had afflicted him, or at least attempted it, three times before, and therefore did not begin now; this Hebraism is used in Mark 4:1 and frequently in Jewish writings (g): and his strength went from him; sensibly and gradually; though some understand it of her shaking him in a violent manner to awake him, and shrieking and crying out terribly to frighten him, with her old cry of the Philistines being on him, and of her binding him, though not expressed; whereby she perceived his strength was gone, and he could not loose himself. (f) Vid. Pignorium de servis, p. 89, 90, 91. & Popma de servis, p. 57, 58. (g) See Lightfoot. Hor. Heb. in Mark iv. 1. Vid. Sterringae Animadv. Philolog. Sacr. p. 248.

And she said, the Philistines be upon thee, Samson,.... In like manner as she had before, that she might have full proof that the case was really such, that his strength was gone from him: and he awoke out of his sleep; upon the cry she made: and said; within himself, purposing and determining in his own mind: I will go out as at other times before; as he had done at the three former times, and did not meet with any Philistines to fall upon him, and so concluded it would be the case now, and he, if he did, should be able to defend himself against them: and shake myself; that he might be thoroughly awake, and be on his guard and defence: and he wist not that the Lord was departed from him; might have forgot what he had told Delilah of, and knew not what had been done to him, that his hair was shaved off; or if he did, was not sensible that the Lord had removed from him; but might hope that he would renew his strength, when he should stand in need of it; but he soon found his mistake; he was quickly taken by the Philistines, and ill used, and in a little time lost his life. And from hence it is thought sprung the story of Nisus, king of the Megarenses, who is supposed to reign about this time; of whom it is reported (h), that the hair of his head was of a purple colour, and was told by the oracle, that so long as that was kept on he should be safe, but if it was shaved off he should die; and so it was, that when the Cretians besieged him, his daughter falling in love with Minos, the king of the Cretians cut off her father's hair, and so both he and his country were delivered into the hands of the enemy. (h) Pausaniae Attica, sive, l. 1. p. 33. Ovid Metamorph. l. 8. Fab. 1.

But the Philistines took him,.... Being assured by Delilah that his strength was gone from him, of which perhaps she had made trial by binding him, and found he could not free himself from the bonds till she loosed them; or otherwise they would have been afraid to have ventured to lay hold upon him: and put out his eyes; that should his strength return to him, be might not be able to see where and whom to strike, and so be incapable of doing much mischief any more; the word signifies, they "dug" or "bored them" (i) out; they plucked or cut out his eye balls, so that it was impossible his sight should ever be recovered; according to the Arabic version, they blinded him by putting fire to his eyes; the Jews observe, that this was done in just retaliation, measure for measure; Samson, they say (k), went after his eyes; that is, by taking one harlot after another; therefore the Philistines put out his eyes: and brought him down to Gaza: which lay on the sea coast, and therefore they are said to bring him down to it; here he had been before of his own will, now against it; for in one instance he had acted to his own shame, by going in to an harlot; and in another, to the shame and disgrace of the city, and the inhabitants of it, by carrying off their city gates; through which they now brought him in triumph, in order to repair the dishonour done them: though, perhaps, the true reason of carrying him thither was, that he might be at the greater distance from the Israelites, should they think of rescuing him out of their hands; and especially because it was a very strong fortified city, it had its name from strength; hence Mela (l) calls it "Munita admodum Gaza", and says, that when Cambyses made war in Egypt, he carried his wealth and money to this place: and bound him with fetters of brass; the Targum calls them chains of brass, and the word being of the dual number, it is probable there were two of them, with which he was bound the greater security: and he did grind in the prison house; the motion of mills by water or wind was as yet not invented, but it was usual, as it is still in the eastern countries, to grind with hand mills, at which one or more worked; or with mills moved around by beasts or slaves, and was a work prisoners were employed in, Exodus 11:5 and Samson being a strong man, they might expect much service from him this way. The Talmudists (m) understand this in a criminal sense, as they do Job 31:10 but this is justly rejected by Kimchi. (i) "effoderant", Pagninus, Montanus, Tigurine version, Junius & Tremelius, Piscator (k) Misn. Sotah. c. sect. 8. (l) De Situ Orbis, l. 1. c. 11. (m) T. Bab. Sotah, fol. 10. 1.

Howbeit, the hair of his head began to grow again after he was shaven. It began to grow immediately no doubt, as it naturally would do; but it is highly probable it grew in an extraordinary manner, and in a short time became as when it was shaved (n), as it may be rendered, and upon which his strength was renewed; not that his strength naturally lay in his hair, and so naturally increased as that grew; but he being made sensible of his sin, and repenting of it, renewed his Nazariteship, of which letting his hair grow was a token; and it pleased God, who accepted of his repentance as genuine, of his own good will and pleasure to renew his strength; particularly upon his prayer to him, after related. (n) "ut rasus fuerat", Tigurine version, Vatablus; "ut quum abraderetur", Junius & Tremellius.

Though the last stage of Samson's life was inglorious, and one could wish there were a veil drawn over it, yet this account here given of his death may be allowed to lessen, though it does not quite roll away, the reproach of it; for there was honour in his death. No doubt he greatly repented of his sin, the dishonour he had by it done to God and his forfeiture of the honour God had put upon him; for that God was reconciled to him appears, 1. By the return of the sign of his Nazariteship (Jdg 16:22): His hair began to grow again, as when he was shaven, that is, to be as thick and as long as when it was cut off. It is probable that their general thanksgiving to Dagon was not long deferred, before which Samson's hair had thus grown, by which, and the particular notice taken of it, it seems to have been extraordinary, and designed for a special indication of the return of God's favour to him upon his repentance. For the growth of his hair was neither the cause nor the sign of the return of his strength further than as it was the badge of his consecration, and a token that God accepted him as a Nazarite again, after the interruption, without those ceremonies which were appointed for the restoration of a lapsed Nazarite, which he had not now the opportunity of performing, Num 6:9. It is strange that the Philistines in whose hands he was were not jealous of the growth of his hair again, and did not cut it; but perhaps they were willing his great strength should return to him, that they might have so much the more work out of him, and now that he was blind they were in no fear of any hurt from him. 2. By the use God made of him for the destruction of the enemies of his people, and that at a time when it would be most for the vindication of the honour of God, and not immediately for the defence and deliverance of Israel. Observe, I. How insolently the Philistines affronted the God of Israel, 1. By the sacrifices they offered to Dagon, his rival. This Dagon they call their god, a god of their own making, represented by an image, the upper part of which was in the shape of a man, the lower part of a fish, purely the creature of fancy; yet it served them to set up in opposition to the true and living God. To this pretended deity they ascribe their success (Jdg 16:23, Jdg 16:24): Our god has delivered Samson our enemy, and the destroyer of our country, into our hands. So they dreamed, though he could do neither good nor evil. They knew Delilah had betrayed him, and they had paid her for doing it, yet they attribute it to their god, and are confirmed by it in their belief of his power to protect them. All people will thus walk in the name of their gods: they will give them the praise of their achievements; and shall not we pay this tribute to our God whose kingdom ruleth over all? Yet, considering what wicked arts they used to get Samson into their hands, it must be confessed it was only such a dunghill-deity as Dagon that was fit to be made a patron of the villany. Sacrifices were offered, and songs of praise sung, on the general thanksgiving day, for this victory obtained over one man; there were great expressions of joy, and all to the honour of Dagon. Much more reason have we to give the praise of all our successes to our God. Thanks be to him who causeth us to triumph in Christ Jesus! 2. By the sport they made with Samson, God's champion, they reflected on God himself. When they were merry with wine, to make them more merry Samson must be fetched to make sport for them (Jdg 16:25, Jdg 16:27), that is, for them to make sport with. Having sacrificed to their god, and eaten and drunk upon the sacrifice, they rose up to play, according to the usage of idolaters (Co1 10:7), and Samson must be the fool in the play. They made themselves and one another laugh to see how, being blind, he stumbled and blundered. It is likely they smote this judge of Israel upon the cheek (Mic 5:1), and said, Prophesy who smote thee. It was an instance of their barbarity to trample thus upon a man in misery, at the sight of whom awhile ago they would have trembled. It put Samson into the depth of misery, and as a sword in his bones were their reproaches, when they said, Where is now they God? Nothing could be more grievous to so great a spirit; yet, being a penitent, his godly sorrow makes him patient, and he accepts the indignity as the punishment of his iniquity. How unrighteous soever the Philistines were, he could not but own that God was righteous. He had sported himself in his own deceivings and with his own deceivers, and justly are the Philistines let loose upon him to make sport with him. Uncleanness is a sin that makes men vile, and exposes them to contempt. A wound and dishonour shall he get whose heart is deceived by a woman, and his reproach shall not be wiped away. Everlasting shame and contempt will be the portion of those that are blinded and bound by their own lusts. The devil that deceived them will insult over them. II. How justly the God of Israel brought sudden destruction upon them by the hands of Samson. Thousands of the Philistines had got together, to attend their lords in the sacrifices and joys of this day, and to be the spectators of this comedy; but it proved to them a fatal tragedy, for they were all slain, and buried in the ruins of the house: whether it was a temple or a theatre, or whether it was some slight building run up for the purpose, is uncertain. Observe, 1. Who were destroyed: All the lords of the Philistines (Jdg 16:27), who had by bribes corrupted Delilah to betray Samson to them. Evil pursued those sinners. Many of the people likewise, to the number of 3000, and among them a great many women, one of whom, it is likely, was that harlot of Gaza mentioned, Jdg 16:1. Samson had been drawn into sin by the Philistine women, and now a great slaughter is made among them, as was by Moses's order among the women of Midian, because it was they that caused the children of Israel to trespass against the Lord in the matter of Peor, Num 31:16. 2. When they were destroyed. (1.) When they were merry, secure, and jovial, and far from apprehending themselves in any danger. When they saw Samson lay hold of the pillars, we may suppose, his doing so served them for a jest, and they made sport with that too: What will this feeble Jew do? How are sinners brought to desolation in a moment! They are lifted up in pride and mirth, that their fall may be the more dreadful. Let us never envy the mirth of wicked people, but infer from this instance that their triumphing is short and their joy but for a moment. (2.) It was when they were praising Dagon their god, and giving that honour to him which is due to God only, which is no less than treason against the King of kings, his crown and dignity. Justly therefore is the blood of these traitors mingled with their sacrifices. Belshazzar was cut off when he was praising his man-made gods, Dan 5:4. (3.) It was when they were making sport with an Israelite, a Nazarite, and insulting over him, persecuting him whom God had smitten. Nothing fills the measure of the iniquity of any person or people faster than mocking and 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. 3. How they were destroyed. Samson pulled the house down upon them, God no doubt putting it into his heart, as a public person, thus to avenge God's quarrel with them, Israel's, and his own. (1.) He gained strength to do it by prayer, Jdg 16:28. That strength which he had lost by sin he, like a true penitent, recovers by prayer; as David, who, when he had provoked the Spirit of grace to withdraw, prayed (Psa 51:12), Restore unto me the joy of thy salvation, and uphold me with thy free Spirit. We may suppose that this was only a mental prayer, and that his voice was not heard (for it was made in a noisy clamorous crowd of Philistines); but, though his voice was not heard of men, yet his prayer was heard of God and graciously answered, and though he lived not to give an account himself of this his prayer, as Nehemiah did of his, yet God not only accepted it in heaven, but, by revealing it to the inspired penmen, provided for the registering of it in his church. He prayed to God to remember him and strengthen him this once, thereby owning that his strength for what he had already done he had from God, and begged it might be afforded to him once more, to give them a parting blow. That it was not from a principle of passion or personal revenge, but from a holy zeal for the glory of God and Israel, that he desired to do this, appears from God's accepting and answering the prayer. Samson died praying, so did our blessed Saviour; but Samson prayed for vengeance, Christ for forgiveness. (2.) He gained opportunity to do it by leaning on the two pillars which were the chief supports of the building, and were, it seems, so near together that he could take hold of them both at one time, v. 26, 29. Having hold of them, he bore them down with all his might, crying aloud, Let me die with the Philistines, v. 30. Animamque in vulnere ponit - While inflicting the wound he dies. The vast concourse of people that were upon the roof looking down through it to see the sport, we may suppose, contributed to the fall of it. A weight so much greater than ever it was designed to carry might perhaps have sunk of itself, at least it made the fall more fatal to those within: and indeed few of either could escape being either stifled or crushed to death. This was done, not by any natural strength of Samson, but by the almighty power of God, and is not only marvellous, but miraculous, in our eyes. Now in this, [1.] The Philistines were greatly mortified. All their lords and great men were killed, and abundance of their people, and this in the midst of their triumph; the temple of Dagon (as many think the house was) was pulled down, and Dagon buried in it. This would give a great check to the insolence of the survivors, and, if Israel had but had so much sense and spirit left them as to improve the advantages of this juncture, they might now have thrown off the Philistines' yoke. [2.] Samson may very well be justified, and brought in not guilty of any sinful murder either of himself or the Philistines. He was a public person, a declared enemy to the Philistines, against whom he might therefore take all advantages. They were now in the most barbarous manner making war upon him; all present were aiding and abetting, and justly die with him. Nor was he felo de se, or a self-murderer, in it; for it was not his own life that he aimed at, though he had too much reason to be weary of it, but the lives of Israel's enemies, for the reaching of which he bravely resigned his own, not counting it dear to him, so that he might finish his course with honour. [3.] God was very much glorified in pardoning Samson's great transgressions, of which this was an evidence. It has been said that the prince's giving a commission to one convicted amounts to a pardon. Yet, though he was a God that forgave him, he took vengeance of his inventions (Psa 99:8), and, by suffering his champion to die in fetters, warned all to take heed of those lusts which war against the soul. However, we have good reason to hope that though Samson died with the Philistines he had not his everlasting portion with them. The Lord knows those that are his. [4.] Christ was plainly typified. He pulled down the devil's kingdom, as Samson did Dagon's temple; and, when he died, he obtained the most glorious victory over the powers of darkness. Then when his arms were stretched out upon the cross, as Samson's to the two pillars, he gave a fatal shake to the gates of hell, and, through death, destroyed him that had the power of death, that is, the devil (Heb 2:14, Heb 2:15), and herein exceeded Samson, that he not only died with the Philistines, but…