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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Judges 16:1–3.
Here is, 1. Samson's sin, Jdg 16:1. His taking a Philistine to wife, in the beginning of his time, was in some degree excusable, but to join himself to a harlot that he accidentally saw among them was such a profanation of his honour as an Israelite, as a Nazarite, that we cannot but blush to read it. Tell it not in Gath. This vile impurity makes the graceful visage of this Nazarite blacker than a coal, Lam 4:7, Lam 4:8. We find not that Samson had any business in Gaza; if he went thither in quest of a harlot it would make one willing to hope that, as bad as things were otherwise, there were no prostitutes among the daughters of Israel. Some think he went thither to observe what posture the Philistines were in, that he might get some advantages against them; if so, he forgot his business, neglected that, and so fell into this snare. His sin began in his eye, with which he should have made a covenant; he saw there one in the attire of a harlot, and the lust which conceived brought forth sin: he went in unto her. 2. Samson's danger. Notice was sent to the magistrates of Gaza, perhaps by the treacherous harlot herself, that Samson was in the town, Jdg 15:2. Probably he came in a disguise, or in the dusk of the evening, and went into an inn or public-house, which happened to be kept by this harlot. The gates of the city were hereupon shut, guards set, all kept quiet, that Samson might suspect no danger. Now they thought they had him in a prison, and doubted not but to be the death of him the next morning. O that all those who indulge their sensual appetites in drunkenness, uncleanness, or any fleshly lusts, would see themselves thus surrounded, waylaid, and marked for ruin, by their spiritual enemies! The faster they sleep, and the more secure they are, the greater is their danger. 3. Samson's escape, Jdg 16:3. He rose at midnight, perhaps roused by a dream, in slumberings upon the bed (Job 33:15), by his guardian angel, or rather by the checks of his own conscience. He arose with a penitent abhorrence (we hope) of the sin he was now committing, and of himself because of it, and with a pious resolution not to return to it, - rose under an apprehension of the danger he was in, that he was as one that slept upon the top of a mast, - rose with such thoughts as these: "Is this a bed fit for a Nazarite to sleep in? Shall a temple of the living God be thus polluted? Can I be safe under this guilt?" It was bad that he lay down without such checks; but it would have been worse if he had lain still under them. He makes immediately towards the gate of the city, probably finds the guards asleep, else he would have made them sleep their last, stays not to break open the gates, but plucks up the posts, takes them, gates and bar and all, all very large and strong and a vast weight, yet he carries them on his back several miles, up to the top of a hill, in disdain of their attempt to secure him with gates and bars, designing thus to render himself more formidable to the Philistines and more acceptable to his people, thus to give a proof of the great strength God had given him and a type of Christ's victory over death and the grave. He not only rolled away the stone from the door of the sepulchre, and so came forth himself, but carried away the gates of the grave, bar and all, and so left it, ever after, an open prison to all that are his; it shall not, it cannot, always detain them. O death! where is thy sting? Where are thy gates? Thanks be to him that not only gained a victory for himself, but giveth us the victory!
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Having, in the course of events closed his war with the Philistines, and shunning the sloth of his countrymen, Samson now betook himself to Gaza, which was in the region of the Philistines, and lodged there. When the men of Gaza knew this they did not dissemble or pass it over, but beset his lodging in haste, and guarded all the doors of the house that he might not escape by night. But Samson knowing their design, in the middle of the night forestalling the snare which had been laid for him, took the pillars of the house in his arms, and carried the whole structure and the weight of the roof on his back, up to a high hill above Hebron, a city inhabited by the Hebrews.
When Samson went in to the harlot, he was impure if he did so without reason, but if he did so as a prophet it is a mystery. If he did not enter in order to lie with the woman, perhaps he did so because of a mystery. We do not read that he was intimate with her.… See how it is not recorded in Scripture that he was united to the harlot whom he had visited, but it is written that he slept.… He took away the city gates through which he had gone in to the harlot and carried them to a mountain. What does this mean? Hell and love for a woman Scripture joins together; the house of the harlot was an image of hell. It is rightly considered as hell, for it rejects no one but draws to itself all who enter. At this point we recognize the actions of our Redeemer. After the synagogue to which he had come was separated from him through the devil, they shaved his head, that is, they crucified him on the site of Calvary, and he descended into hell. Then, his enemies guarded the place where he slept, that is, the sepulcher, and wanted to seize him although they could not see him.… The words “he arose and left at midnight” signify that he arose in secret. He had suffered openly, but his resurrection was revealed only to his disciples and certain other people. Thus, all saw the fact that he went in, but the fact that he arose just a few knew, remembered and felt. Moreover, he removed the city gates. That is, he took away the gates of hell. What does it mean to remove the gates of hell, except to take away the power of death? He took it away and did not return it. Furthermore, what did our Lord Jesus Christ do after he had taken away the gates of death? He went up to the top of a mountain. Truly, we know that he both arose and ascended into heaven.
Samson, in the book of Judges, foreshadowed this by his deeds. When he had entered Gaza, a city of the Philistines, they immediately knew of his entry. They quickly surrounded the city with a blockade and assigned guards, and they rejoiced at having now apprehended Samson who was so extremely strong. But we know what Samson did. At midnight he carried off the gates of the city and ascended to the top of the hill. Whom, dearly beloved, whom does Samson foreshadow by his deed but our Redeemer? What does the city of Gaza signify if not the lower world? What is indicated by the Philistines except the faithlessness of the Jews? When they saw that the Lord was dead and his body had been laid in the sepulcher, they assigned guards there. They were happy that they caught and held him, who shone out as the creator of life, behind the defense of the lower world, as Samson had been held in Gaza. Samson not only went out at midnight but even carried off the gates of the city, because our Redeemer, rising before it was light, not only went out free from the lower world but even destroyed its very defenses. He bore the gates and went up to the top of the hill, because by rising he carried off the defenses of the lower world, and by ascending he passed into the kingdom of heaven.
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Summary
Judges 16:1 opens the final, tragic act of Samson's narrative, detailing his journey to Gaza, a formidable Philistine stronghold, and his immediate moral compromise by engaging with a harlot. This verse starkly highlights Samson's recurring pattern of succumbing to personal desires and spiritual weakness, a profound contradiction to his Nazarite consecration and God-given mission to deliver Israel from its oppressors.
Context
Literary Context
Judges 16:1 serves as a critical turning point in the unfolding saga of Samson, immediately following his escalating conflicts and moral compromises detailed in Judges 14 and Judges 15. These preceding chapters establish Samson's extraordinary strength and his frequent, self-destructive attraction to Philistine women, culminating in violent acts of vengeance against his enemies. This verse intensifies this pattern, moving from a problematic marriage and retaliatory actions to outright prostitution in the heart of enemy territory. It directly precedes the Philistines' attempt to ambush him at Gaza's city gate and his subsequent display of immense strength by carrying off the gate, setting the stage for the ultimate betrayal by Delilah and his capture, which dominates the remainder of Judges 16. The narrative structure masterfully depicts a relentless downward spiral of moral degradation, juxtaposed with his continued, albeit increasingly reckless, demonstrations of supernatural power.
Historical & Cultural Context
Gaza was one of the five principal cities of the Philistine pentapolis, alongside Ashdod, Ashkelon, Gath, and Ekron. Located on the vital coastal plain, it was a heavily fortified city, a major commercial hub, and a significant center of Philistine power and idolatry. For Samson, a Nazarite consecrated to Yahweh from birth and called to deliver Israel from the Philistines, entering Gaza was not a casual visit but a deliberate and dangerous infiltration into the very heart of his enemies' dominion. His engagement with a harlot in such a place was a profound act of defiance against his sacred vow and a public display of moral corruption in a setting where he was meant to be an instrument of divine judgment. While prostitution was a common feature of ancient Near Eastern societies, often linked to cultic practices, it was strictly forbidden for Israelites, especially for a Nazarite, who was set apart for special purity and holiness (Numbers 6:1-21). This act underscored Samson's blatant disregard for his covenantal obligations and the spiritual dangers inherent in such environments.
Key Themes
This opening verse of Judges 16 powerfully encapsulates several recurring themes central to the book of Judges and Samson's personal narrative. Firstly, it prominently features the theme of moral compromise and spiritual blindness. Despite his divine calling and supernatural strength, Samson consistently demonstrates a tragic lack of self-control and spiritual discernment, repeatedly succumbing to his carnal desires, particularly for foreign women (Judges 14:1-3). Secondly, it reinforces the theme of the consequences of sin. Samson's actions in Gaza directly lead to the Philistines' attempt to capture him, vividly illustrating the principle that sinful choices, even those seemingly private, have public repercussions and can undermine one's divine purpose (Galatians 6:7). Thirdly, and more subtly, it points to the sovereignty of God amidst human failure. Even in Samson's repeated failings and disobedience, God's overarching plan for Israel's deliverance continues to unfold, albeit often through Samson's personal suffering and the consequences of his own sin. This demonstrates God's ability to work through imperfect vessels, even while never condoning their disobedience, a pervasive theological thread throughout the entire book of Judges.
Exposition and Analysis
Key Word Analysis
Derived from the Hebrew word for "sun" (שֶׁמֶשׁ, shemesh), his name possibly alludes to his radiant strength or perhaps a connection to Beth-shemesh, a city in his tribal territory. Ironically, the man whose name evokes light and power repeatedly walks in moral darkness and spiritual weakness, ultimately leading to his eyes being put out.
One of the five major Philistine cities, strategically located on the coastal route. Its name means "strong" or "fortress," emphasizing its formidable nature. Samson's entry into this enemy stronghold, especially for illicit purposes, signifies a direct confrontation with the very power he was called to subdue, but on terms of his own choosing, not God's.
This term (H2181) from a primitive root, explicitly denotes a prostitute, often implying wantonness. Its use leaves no ambiguity about the nature of Samson's moral transgression. For a Nazarite, consecrated to God from birth and set apart for purity (Numbers 6:1-21), engaging with a harlot was a profound violation of his sacred vow and a defilement of his person, rendering him ritually unclean and spiritually compromised.
Verse Breakdown
"Then went Samson to Gaza,"
This opening clause immediately establishes both the setting and Samson's deliberate action. The journey to Gaza, a major Philistine city and a stronghold of Israel's oppressors, is not accidental but a conscious choice to enter enemy territory, indicating a reckless disregard for his personal security and his divine mission. The introductory "Then" links this event to the preceding narrative, implying a continuation of his self-willed and impulsive behavior.
"and saw there an harlot,"
The act of "seeing" (H7200, râʼâh) initiates the temptation and highlights Samson's susceptibility. It implies a deliberate gaze, a choice to acknowledge and perhaps even seek out such a person in a place known for its moral laxity. This phrase underscores Samson's persistent lack of self-control and his repeated failure to guard his eyes and heart against carnal desires, which consistently led him astray throughout his life.
"and went in unto her."
This is a common biblical euphemism (H935, bôwʼ) for engaging in sexual intercourse. This final phrase confirms the consummation of the immoral act. It signifies a profound moral and spiritual fall, a direct and flagrant violation of his Nazarite vow, and a defilement of his body, which was meant to be an instrument of God's deliverance. This action underscores his spiritual blindness and the depth of his moral compromise.
Literary Devices
Judges 16:1 employs several powerful literary devices to convey its profound message. Juxtaposition is immediately evident, placing Samson, the divinely appointed deliverer of Israel, in the heart of enemy territory (Gaza) engaging in an act of profound moral depravity. This stark contrast between his sacred calling and his profane actions highlights his tragic spiritual decline. The verse also functions as significant foreshadowing, hinting at Samson's ultimate downfall. His inability to control his sexual desires, manifest here, will be the very weakness exploited by Delilah later in the chapter, leading directly to his capture and blinding. There is a strong element of irony present: the man endowed with superhuman physical strength is revealed to be profoundly weak in moral character and self-control. Finally, the phrase "went in unto her" serves as a euphemism, a common biblical technique to refer to sexual relations without explicit detail, yet its meaning is unequivocally clear, emphasizing the gravity of Samson's transgression and defilement.
Theological and Thematic Connections
Judges 16:1 serves as a stark theological warning about the insidious nature of moral compromise and the dangers of spiritual complacency, particularly for those entrusted with a divine calling. Samson, consecrated from birth, repeatedly chose self-gratification over his sacred vows, demonstrating a tragic disconnect between his immense physical power and his profound spiritual weakness. This verse underscores the biblical truth that outward strength or divine gifting does not negate the crucial need for inward purity, self-control, and unwavering adherence to God's moral law. His actions highlight the principle that sin, even seemingly private acts, has public consequences and can derail God's purposes for an individual, even if God's ultimate plan for His people still prevails. It reveals the destructive power of unchecked lust and the spiritual blindness that inevitably accompanies a life of compromise.
Reflection and Application
Samson's journey to Gaza and his encounter with the harlot stands as a timeless and sobering narrative for believers today. It compels us to examine the areas of our own lives where we might be most susceptible to compromise, especially when we feel strong, secure in our gifts, or perhaps even indispensable in our calling. Samson possessed extraordinary strength, yet his moral Achilles' heel led to his profound downfall. This reminds us that spiritual vigilance is paramount, for temptation often strikes where we are weakest, or paradoxically, where we feel most invulnerable. The narrative challenges us to consider whether our actions truly align with our confession of faith and our divine purpose. It is a powerful call to cultivate self-control, to flee from temptation, and to prioritize spiritual purity over fleeting carnal desires, recognizing that every choice has profound spiritual ramifications, not just for ourselves but for our witness and effectiveness in God's kingdom.
Questions for Reflection
FAQ
Why did Samson, a Nazarite, go to Gaza and engage with a harlot?
Samson's actions in Judges 16:1 are a continuation of a recurring pattern of moral compromise and self-indulgence that characterized his life, despite his divine calling as a Nazarite. While the text doesn't explicitly state his motive for going to Gaza, a Philistine stronghold, it's consistent with his attraction to Philistine women (as seen in Judges 14:1-3) and his general disregard for the strictures of his Nazarite vow (outlined in Numbers 6). His decision to engage with a harlot there demonstrates a profound lack of self-control and spiritual discernment, prioritizing immediate gratification over his sacred consecration and his mission to deliver Israel from the very people whose immoral practices he was embracing. It highlights his spiritual blindness and the tragic disconnect between his immense physical strength and his profound moral weakness.
Christ-Centered Fulfillment
Samson's story, particularly his moral failure in Judges 16:1, finds its profound Christ-centered fulfillment not in parallel, but in stark contrast. Samson, the flawed deliverer, was consecrated from birth yet repeatedly succumbed to sin, ultimately leading to his own capture and death as a consequence of his moral compromise. He was a judge who could not judge himself, a strong man weakened by his own desires. In contrast, Jesus Christ is the perfect Deliverer, consecrated not by a temporary vow but by His very nature as the Son of God (Hebrews 7:26). He entered the "enemy territory" of a fallen world, not to indulge in its sin, but to conquer it through His absolute purity and obedience (Hebrews 4:15). While Samson's strength was physical and ultimately failed him due to moral weakness, Christ's strength is spiritual, rooted in His perfect righteousness and unwavering devotion to the Father's will (John 14:30). Samson's death, though redemptive in its outcome for Israel, was a consequence of his sin; Christ's death was a sinless, voluntary sacrifice, not for His own failings, but for the sins of humanity, offering true and lasting deliverance (Isaiah 53:5). Thus, Samson's tragic moral decline in Gaza serves as a dark backdrop against which the radiant purity, perfect obedience, and ultimate redemptive power of the true Lamb of God are illuminated.