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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 16:22–31. His four-level outline is real structure in the source text, so it is rendered as structure.
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 rose again to triumph over them.
Lastly, The story of Samson concludes, 1. With an account of his burial. His own relations, animated by the glories that attended his death, came and found out his body among the slain, brought it honourably to his own country, and buried it in the place of his fathers' sepulchres, the Philistines being in such a consternation that they durst not oppose it. 2. With the repetition of the account we had before of the continuance of his government: He judged Israel twenty years; and, if they had not been as mean and sneaking as he was brave and daring, he would have left them clear of the Philistines' yoke. They might have been easy, safe, and happy, if they would but have given God and their judges leave to make them so.
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Summary
Judges 16:22 serves as a subtle yet profound turning point in the tragic saga of Samson. Following his devastating betrayal by Delilah, the loss of his Nazarite strength, his blinding, and his subsequent imprisonment by the Philistines, this verse quietly declares the physiological regrowth of his hair. Far from a mere physical detail, it subtly signals the enduring patience and redemptive grace of God, hinting at the possibility of Samson's spiritual renewal and the potential for divine purpose to yet be fulfilled, even in the depths of human failure and humiliation.
Context
Literary Context
Judges 16:22 immediately follows the devastating climax of Samson's moral decline and physical humiliation. In the preceding narrative, specifically Judges 16:1-21, Samson, repeatedly compromised by Delilah, finally reveals the secret of his strength—his uncut hair, a visible sign of his Nazarite vow. Upon this revelation, his hair is shaven, his strength departs, and he is easily overpowered by the Philistines. They gouge out his eyes, bind him with bronze shackles, and force him to grind grain in the prison at Gaza. This verse, therefore, serves as a crucial narrative pivot, shifting the tone from utter despair and defeat to a subtle glimmer of hope and divine intervention, setting the stage for Samson's final, redemptive act described later in the chapter, particularly in Judges 16:28-31. It underscores that even in profound failure, God's overarching plan for His people endures.
Historical & Cultural Context
Samson was a Nazarite from birth, a special vow to God outlined in Numbers 6. This vow included abstaining from wine, not touching dead bodies, and most critically for Samson, not cutting his hair. His long hair was not the source of his strength itself, but rather the visible sign of his consecrated relationship with God, and it was God who empowered him as long as he remained obedient to the vow. The Philistines were a formidable, technologically advanced, and idolatrous people who oppressed Israel during the period of the Judges. Gaza was one of their five major cities, serving as a significant Philistine stronghold. For Samson, a former judge and Israel's champion, to be blinded and forced into manual labor (grinding grain was often a task for women or slaves) in a Philistine prison was the ultimate public humiliation and a testament to Israel's spiritual decline and the consequences of disobedience to their covenant God.
Key Themes
This verse contributes significantly to several overarching themes in the Book of Judges and the broader biblical narrative. It highlights the theme of Divine Patience and Grace, demonstrating that even after profound disobedience and the breaking of a sacred vow, God's mercy is not immediately or completely withdrawn. It introduces Hope in Humiliation, suggesting that even in the lowest depths of despair and consequence, there can be a path towards restoration and renewed purpose. The verse also subtly reinforces the Nature of True Strength, indicating that Samson's power was never inherent in his hair but was a divine gift contingent on his obedience and consecration to God. As his hair grows, it symbolizes the potential for renewed dedication and, consequently, renewed divine empowerment. Furthermore, it speaks to Consequences and Potential for Restoration, illustrating that while sin carries severe consequences, it does not necessarily preclude God's redemptive work or a final opportunity for an individual to fulfill their divine calling, as seen in Samson's ultimate act in Judges 16:28-30. The narrative of Samson's life, including this pivotal moment, serves as a stark reminder of the cyclical nature of Israel's faithfulness and God's unwavering commitment to His covenant people, a pattern evident throughout the book of Judges.
Exposition and Analysis
Key Word Analysis
While literally referring to the physical strands on his head, in Samson's narrative, his hair was the visible, outward sign of his Nazarite vow and his consecration to God. Its growth was not merely a physiological process but a symbolic representation of the potential for his vow to be renewed, and with it, the potential for God's empowering presence to return. The cutting of his hair signified the breaking of his vow and the departure of his strength; its regrowth, therefore, symbolized the possibility of renewed dedication and divine favor.
This verb, often translated "to begin," indicates the initiation of a process. Its use here signifies that the regrowth was not instantaneous but a gradual, unfolding event. This gradualism is significant, suggesting a period of time for reflection, perhaps repentance, and a quiet, internal spiritual renewal for Samson even in his suffering. It implies God's patient work in preparing Samson for his final, divinely purposed act, rather than an immediate restoration of his former power.
This verb means "to sprout," "to grow," or "to spring up," often used for plants emerging from the ground. Its application to Samson's hair emphasizes a natural, organic process of renewal. The "again" highlights the reversal of his shaven state, pointing to a potential reversal of his spiritual condition and the return of God's favor, even after profound failure.
Verse Breakdown
"¶ Howbeit"
This introductory word, often overlooked, serves as a powerful adversative conjunction. It immediately sets up a contrast with the preceding verses, which detail Samson's complete downfall, humiliation, and imprisonment. It signals that despite the seemingly irreversible consequences of his sin, God's redemptive purpose is not entirely thwarted. It's a divine "nevertheless" or "but God."
"the hair of his head"
This specific reference is crucial. It points directly to the physical sign of his Nazarite vow, the very thing whose absence had signified his spiritual and physical weakness. The focus is not on his eyes, which remain blinded, nor his chains, which remain binding, but on the symbol of his covenant relationship with God, indicating that the core of his consecration, though broken, was not beyond divine restoration.
"began to grow again"
This phrase describes a natural, physiological process, yet it carries immense theological weight. It is not an immediate, miraculous restoration of his strength, but a gradual, quiet re-establishment of the outward sign of his consecration. This gradualism suggests a period of waiting, perhaps repentance, and God's patient work in preparing Samson for his final purpose. It implies that God was not finished with Samson, despite his profound failures.
"after he was shaven"
This concluding phrase grounds the verse in the immediate past, reminding the reader of the humiliation and loss Samson had just endured. It highlights the stark contrast between his shaven, powerless state and the nascent regrowth, underscoring the profound shift in his circumstances and God's enduring grace. It emphasizes that this new growth is a direct consequence of, and a divine response to, his previous state of brokenness.
Literary Devices
Judges 16:22 is rich in literary devices, most notably Symbolism, Understatement, and Foreshadowing. The Symbolism of Samson's hair is paramount; it is not merely physical hair but represents his Nazarite vow, his dedication to God, and the source of his divinely-empowered strength. Its regrowth is a powerful symbol of potential spiritual renewal and the re-establishment of his covenant relationship with God, even if only partially. The verse employs profound Understatement; the simple declaration "Howbeit the hair of his head began to grow again after he was shaven" is presented as a straightforward physiological observation, yet its implications are monumental. It quietly signals a dramatic shift in Samson's fate and God's ongoing involvement, without explicit theological commentary. This understated delivery makes the potential for hope and restoration even more impactful, allowing the reader to grasp the profound spiritual significance beneath the mundane observation. Finally, the verse functions as clear Foreshadowing, hinting at Samson's eventual return to strength and his final, significant act against the Philistines in Judges 16:28-30. It subtly prepares the reader for the climax of Samson's story, where God uses even a broken vessel for His purposes, demonstrating His sovereign hand even amidst human frailty.
Theological and Thematic Connections
Judges 16:22 powerfully illustrates the enduring nature of God's grace and patience, even in the face of profound human failure and disobedience. It demonstrates that while sin brings severe consequences, it does not necessarily sever God's redemptive purposes or His willingness to work with those who have fallen. Samson's hair regrowth symbolizes a divine invitation to repentance and renewed consecration, affirming that God's covenant faithfulness often outlasts human unfaithfulness. It offers a profound message of hope: even when we are at our lowest, stripped of our former glory and abilities due to our own choices, God remains capable of initiating a process of restoration and preparing us for future usefulness in His kingdom. It underscores that true strength is not self-generated but divinely bestowed upon those who, however imperfectly, seek to align themselves with God's will. This quiet verse speaks volumes about God's relentless pursuit of His purposes, even through flawed instruments.
Reflection and Application
Judges 16:22 offers a profound beacon of hope for every believer who has experienced significant failure, compromise, or spiritual barrenness. It reminds us that our deepest falls do not necessarily mark the end of God's work in our lives or our potential for usefulness to Him. Just as Samson's hair began to grow again, this verse encourages us to recognize the subtle, often quiet, ways God continues to work in our brokenness. It's a call to humility and patient waiting, understanding that true restoration is a process, not an instant fix. It challenges us to look beyond our present humiliation or despair and trust in God's unfailing grace, which can redeem even our most grievous mistakes and prepare us for new purposes. Our strength, like Samson's, is ultimately found not in our own abilities or outward signs, but in our obedient reliance on God, who can restore what was lost and empower us for His glory, even in our weakness. This verse invites us to consider what "spiritual hair" might need to "grow again" in our own lives—perhaps a neglected discipline, a broken vow, or a lost sense of purpose—and to trust God's patient hand in that process of renewal.
Questions for Reflection
FAQ
Was Samson's strength literally in his hair?
No, Samson's strength was not inherently in his hair itself, but rather in his obedient relationship with God, of which his uncut hair was the visible sign and symbol of his Nazarite vow. The Nazarite vow, detailed in Numbers 6, was a special consecration to God that included specific prohibitions, one of which was not cutting the hair. As long as Samson honored this vow, God empowered him with supernatural strength. When his hair was cut, it was not the physical act that removed his strength, but the breaking of his vow and the accompanying departure of God's Spirit from him (Judges 16:20). The regrowth of his hair in Judges 16:22 symbolized the potential for renewed consecration and God's willingness to restore His empowering presence.
Does this verse imply Samson repented of his sins?
While the verse itself does not explicitly state Samson's repentance, it strongly implies God's continued grace and the opening of a door for his spiritual renewal. The regrowth of his hair, a symbol of his vow, suggests that God was not finished with him and was preparing him for a final act. Samson's subsequent prayer in Judges 16:28—where he cries out to the Lord, acknowledging God's power and asking for strength one last time—is a clear indication of a returning to God in humility and dependence, which is a form of repentance. The verse, therefore, sets the stage for his ultimate turning back to God, even in his brokenness and humiliation.
Christ-Centered Fulfillment
Judges 16:22, with its subtle whisper of hope amidst profound failure, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. Samson, a judge appointed by God to deliver Israel, ultimately failed due to his own moral compromises, yet God in His grace still used him for a final, redemptive act. This foreshadows Christ, the perfect Judge and Deliverer, who never failed. While Samson's strength was tied to a physical sign and a vow he ultimately broke, Christ's power is inherent and eternal, founded on His perfect obedience to the Father, even unto death on the cross (Philippians 2:8). The "regrowth" of Samson's hair, symbolizing a second chance and renewed purpose, points to the profound new creation and spiritual restoration offered through Christ. In Him, there is not just a gradual regrowth, but a radical transformation where "if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new" (2 Corinthians 5:17). Christ's sacrifice on the cross fully atones for our failures, including those as profound as Samson's, offering not just a return to a previous state but a completely new life, empowered by the Holy Spirit. He is the Lamb of God who takes away the sin of the world (John 1:29), securing for us a restoration far greater than any physical or symbolic regrowth, leading us into eternal communion with God, a promise that God "who began a good work in you will carry it on to completion until the day of Christ Jesus" (Philippians 1:6).