Judges 16:22-31

Samson’s triumph in death 16:22-31

A spark of hope flickered in the darkness of Samson’s prison cell. His hair began to grow back (Judges 16:22). In grace God permitted Samson’s hair to return, symbolizing the possibility of his renewed commitment to Yahweh. However, God did not restore Samson’s eyesight. God always gives opportunity for divine service after failure, but we may not be able to serve Him as we could in the past.

We might suppose that the Philistines would have been careful to keep their captive’s hair cropped. Whether because they considered their blind slave incapable of escaping, or because they failed to recognize the importance of his hair, they did not. They were in their own way as blind as Samson. Along with his hair, Samson’s dedication to Yahweh, which his hair symbolized, began to return (cf. Judges 16:28). This was the real reason his strength returned.

As mentioned previously, the Philistines were very religious. They thanked Dagon, their chief god, for Samson’s capture (Judges 16:23). The Philistines were singing songs that the Israelites should have been singing for Yahweh’s deliverance of them, but they had not trusted and obeyed Him. Samson had given the enemies of Yahweh opportunity to blaspheme Him (cf. 2 Samuel 12:14). Perhaps the writer recorded so much of their praise here because it turned out to be totally without basis very soon.

Samson, who, as we have seen, was fond of riddles, tricks, and entertainment, became the object of sport for those he had previously taunted (Judges 16:25). He became the tragic clown, but he finally "brought the house down."

"A number of sites of ancient heathen temples have been recently discovered, and since they show certain common characteristics it is likely that the temple of Gaza was of a similar pattern. In all probability the officials and dignitaries were in a covered portion looking out upon a courtyard where Samson was made a spectacle, but separated from it by a series of wooden pillars set on stone bases, supporting the roof, on which the crowd gathered. It may be conjectured that the spectators on the roof, pressing forward to gain a good vantage-point, had made the whole structure unstable. Samson must have been aware of the form of construction and of the possibilities in such a situation. The performance over, or temporarily halted, Samson was brought between the pillars (25b), just under the shelter of the roof, so that the dignitaries within the portico could have a closer look at him." [Note: Ibid., p. 180. See also Amihai Mazar, "A Philistine Temple at Tell Qasile," Biblical Archaeologist 36 (1973):43-48; and ibid., Archaeology of the Land of the Bible 10,000-586 B.C.E., pp. 319-23.]

Samson’s humiliation was even greater because a young boy now led the former "Philistine terror" around as easily as a goat (Judges 16:26). His weakness appears greatest at this point in the story. Sensing his opportunity, Samson prayed to God for strength (cf. Judges 15:18).

"This is the only time we ever read of Samson praying before he used his strength. Now his strength was disciplined by faith, but it took failure to teach him this response." [Note: Inrig, p. 263.]

"The theological message toward which each of the cycles [chs. 14-15 and ch. 16] moves centers on prayer and divine response, and the position of answered prayer at the end of each cycle is emphatic. In xv 18-19 Samson asks for life. . . . In xvi 28-30 he prays first for vindication, then for death. In both cases he is dependent wholly upon Yhwh, who alone holds the power to grant life and death and who acts in response to human supplication." [Note: J. Cheryl Exum, "The Theological Dimension of the Samson Saga," Vetus Testamentum 33:1 (1983):34.]

The fact that Samson addressed God as "Adonai Yahweh . . . Elohim" (Judges 16:28; Master, covenant keeping God of Israel, Strong One) is significant. It definitely suggests that during the lonely hours of darkness in his cell Samson had repented. He apparently had confessed his lack of appreciation for God’s grace, calling, and power in his life and had rededicated himself to the Lord. He begged God, from whom He had departed, to remember him and to strengthen him supernaturally one more time. Samson desired to return to his calling as God’s deliverer of His people and to take vengeance on his enemies for robbing him of his eyes. God graciously heard and answered His servant. His prayer was for the glory of God and in harmony with God’s will. Nevertheless personal vengeance still motivated Samson too.

"Even Samson’s turn back to God is marked more by his desire for personal revenge against the Philistines than for deliverance for his people. In essence, Samson remains, to the very end, selfish, just as he remained until nearly the very end, clueless (see Judges 16:20). That both Samson and the Israelites demonstrate such persistent unfaithfulness and self-assertion, thus thwarting God’s purpose to deliver them from Philistine oppression, means that Judges 13-16 functions as a call to repentance, as does all the prophetic literature." [Note: McCann, p. 109.]

"The fact that Samson took hold (AV, RV; lit. grasped, RSV) of the two central pillars indicates that, exerting his strength, he pushed forward either directly towards or directly away from the open courtyard. Had he pushed sideways he would not have ’grasped’ the pillars. Aided by the weight of the crowd above, who would be pressing forward since Samson was now out of their sight, the main supporting pillars were now displaced, causing them to slide off their stone bases. When the roof collapsed many would be killed instantly; others would be crushed in the ensuing panic." [Note: Cundall and Morris, p. 181.]

We should not regard Samson’s death as suicide but as martyrdom (cf. Hebrews 11:32). He died in battle.

"’Samson’s deed . . . was not suicide, but the act of a hero, who sees that it is necessary for him to plunge into the midst of his enemies with the inevitable certainty of death, in order to effect the deliverance of his people and decide the victory which he has still to achieve.’" [Note: Otto von Gerlach quoted by Keil and Delitzsch, p. 425.]

In his death Samson vindicated Yahweh over Dagon. He also killed more of Israel’s enemies than he had slain in his 20 years of previous ministry (Judges 16:30). While this is a complementary note, it also reminds us of the tragedy of Samson’s failure as a judge. He could have routed many more Philistines if he had walked with God. The "brothers" who buried him (Judges 16:31) could have been members of his tribe or extended family, not necessarily members of his immediate family.

"The Philistines’ hatred of Samson must have been mitigated by respect for his achievements and they made no apparent effort to abuse his corpse or to refuse him burial in his family tomb (cf. the dishonoring of Saul’s body, 1 Samuel 31:9-10). The treatment of a body after death was a matter of importance in the ancient world . . ." [Note: Cundall and Morris, p. 181.]

Some writers have commented on what they call the "Samson syndrome."

"One of the greatest values I see in the story of Samson is its demonstration of the Samson Syndrome. This is the tendency among some church leaders to operate from a personal power model and not understand its consequences. And for others it is a tendency to ignore our physical, emotional and spiritual limits-to not realize that when ’our hair has been shorn’ we cannot go out and beat up on Philistines, even though we want to." [Note: G. Lloyd Rediger, "The Samson Syndrome," Church Management-The Clergy Journal 60:7 (May-June 1984):78.]

"The essence of the Samson syndrome lies right here: the presumption that one can indulge the flesh and at the same time know the Spirit’s fulness [sic]." [Note: Ted S. Rendall, "The Samson Syndrome," The Prairie Overcomer 27:7 (July-August 1984):19.]

Samson’s life is one of the greatest tragedies in history and literature, and it should be a warning to every believer. Samson had many advantages. God chose him even before his birth (Judges 13:7; cf. Ephesians 1:14). He received excellent training from godly parents who encouraged him to maintain his dedication to Yahweh (Judges 13:8; Judges 13:12; Judges 14:3). He enjoyed God’s blessings (Judges 13:24). Moreover the Holy Spirit empowered him with supernatural might (Judges 13:25; Judges 14:6; Judges 14:19). Nevertheless Samson chose to yield to his physical passions rather than maintain his dedication to the Lord (cf. Esau).

"’The man who carried the gates of Gaza up to the top of the mountain was the slave of a woman, to whom he frivolously betrayed the strength of his Nazirite locks.’" [Note: Ziegler quoted by Keil and Delitzsch, p. 400.]

"’Samson, when strong and brave, strangled a lion; but he could not strangle his own love. He burst the fetters of his foes, but not the cords of his own lusts. He burned up the crops of others, and lost the fruit of his own virtue when burning with the flame enkindled by a single woman.’" [Note: Ambrose quoted by Keil and Delitzsch, pp. 417-18.]

"His life which promised so much, was blighted and ultimately destroyed by his sensual passions and lack of true separation to the Lord." [Note: Cundall and Morris, p. 181.]

Samson’s unwillingness to discipline himself physically was a symptom of his unwillingness to discipline himself spiritually. This lack of discipline in serving the Lord as He required resulted in Samson’s enslavement and finally in his premature death.

Still Samson’s life should also be an encouragement to all believers. The record of Samson’s experiences teaches us that God will use people who are far from perfect. God is patient with His sinning servants even though His patience has an end. There is hope that God may yet again use His servants whom He may have had to set aside because of their sins. It all depends on whether they truly repent and rededicate themselves to Him. [Note: See Robert U. Ferguson Jr., "The Danger of Playing Games with God," Pulpit Digest 64:468 (July-August 1984):31-34; and Samuel Cassel, "Strong Man: A Scripture Study of the Weaknesses in Strength," Foundations 2 (1959):264-68.]

"The prophetic books-including the book of Judges (and especially the book of Judges at its lowest point with Samson and the aftermath in chaps. 17-21)-are powerful statements of hope; not hope in ’culture heroes’ like Samson, but rather hope in a God whose grace is greater than our ability to comprehend and whose commitment to justice, righteousness, and peace surpasses our understanding." [Note: McCann, p. 94.]