Judges 16

Judges 16:1

Ambrose of Milan: 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. — Letter 19: To Vigilius

Caesarius of Arles: 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. — SERMON 118.5

Gregory the Dialogist: 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. — Forty Gospel Homilies, Homily 21

Judges 16:4

Ambrose of Milan: But now his licence transgressed the limits not only of his paternal territory, but of good morals, such as ancient discipline had prescribed, and this brought upon him destruction in the end. For although he had experienced in his first marriage the treachery of a foreign wife, and ought to have avoided it in future, he did not shun connecting himself with the harlot Delilah, and by his passionate love of her opened a way for the craft of his enemies to assail him. For the Philistines came up to her, and promised each of them to give her eleven hundred pieces of silver if she would disclose to them wherein his assurance of strength lay, that by means of this knowledge they might entrap and take him.

But she having once prostituted herself for money, began during the banquet and the blandishments of love, cunningly and craftily to inquire of him in what respect his strength excelled that of others, and at the same time, as if solicitous and fearful for his safety, to entreat him to confide to his beloved by what means he could be bound and subdued into the power of others. But he, still self-possessed and unshaken, opposed craft to the allurements of the harlot, and told her that if he were bound with withs yet green and not dried, his strength would be like that of other men. When the Philistines learnt this from Delilah, they bound him while asleep with green withs, and then awoke him as though on a sudden, but found that he had not fallen off from his accustomed fortitude, but bursting its bonds his freed strength was able to resist and drive back a host of assailants. — Letter 19

Ambrose of Milan: Overcome by love of money, Achan led to destruction all the people of the fathers. So Joshua the son of Nun, who could stay the sun from setting, could not stay the love of money in people from creeping on. At the sound of his voice the sun stood still, but love of money stayed not. When the sun stood still, Joshua completed his triumph, but when love of money went on, he almost lost the victory.Why? Did not the woman Delilah’s love of money deceive Samson, the bravest man of all? So he who had torn apart the roaring lion with his hands; who, when bound and handed over to his enemies, alone, without help, burst his bonds and killed a thousand of them; who broke the cords interwoven with sinews as though they were but the slight threads of a net; he, I say, having laid his head on the woman’s knee, was robbed of the decoration of his victory-bringing hair, that which gave him his might. Money flowed into the lap of the woman, and the favor of God forsook the man. Love of money, then, is deadly. Money is seductive, as it defiles those who have it and does not help those who do not. — On the Duties of the Clergy 2.26.130-32

Isaac of Nineveh: Why was the mighty man Samson rejected by God, he who was set apart and consecrated to God while still in the womb; whose birth was announced by an angel, like John, the son of Zacharias; who was granted great power and worked great wonders [and who by the supernatural strength which God poured into his body smote a thousand men with the jawbone of an ass and became a saviour and judge unto Israel]? Was it not because he defiled his holy members by union with a harlot? For this reason God departed from him and surrendered him to his enemies. — ASCETICAL HOMILIES 10

Richard Challoner: Dalila: Some are of opinion she was married to Samson; others that she was his harlot. If the latter opinion be true, we cannot wonder that, in punishment of his lust, the Lord delivered him up, by her means, into the hands of his enemies. However if he was guilty, it is not to be doubted but that under his afflictions he heartily repented and returned to God, and so obtained forgiveness of his sins.

Judges 16:10

Ambrose of Milan: This having failed, Delilah, as if she had been mocked began with complaints to renew her arts and to require a pledge of his love. Samson, still firm of purpose, intimated to her that, if he were bound by seven ropes which had never been used, he would fall into the hands of the enemy, but this also was in vain. The third time he disclosed part of the secret, and now drawing nearer to his fall, told her that, if the seven locks of his head were unfastened and woven to about a cubit’s length, his strength would depart from him. But herein also he deluded those who were plotting against his life.

But last of all the wanton woman complaining that she had been so often deceived, and grieving that her lover deemed her unworthy to be entrusted with his secret, and that under her pretext of succour her treacherous purpose was suspected, won his confidence by her tears. By this means, and because also it was ordained that this man of hitherto unshaken fortitude should fall into calamity, Samson was touched and opened to her his heart. He told her that he possessed within him the power of God, that he was sanctified to the Lord, and that by His command he let his hair grow, and that if it were shorn, he would cease to be a Nazarite, and lose the use of his strength. The Philistines having discoverd through her means the man’s weakness, bring her the reward of her perfidy, thus binding her to the commission of the crime. — Letter 19

Ambrose of Milan: He was faced with a third battle: he had lost everything he had, that is, his inheritance with his sons; his flesh was enduring wounds; he remained to conquer the temptations of words. No ordinary battle. Adam was deceived by speech, Samson was overcome by words. For nothing penetrates the soul like deceitful speech, and nothing bites as hard as harsh words. Many, after overcoming physical torment, could not endure the harshness of words. — The Prayer of Job and David 2.3.8

Ambrose of Milan: Is that, then, Samson who broke ropes twisted with thongs, and new cords like weak threads? Is that Samson who did not feel the bonds of his hair fastened to the beam, so long as he had the grace of the Spirit? He, I say, after the Spirit of God departed from him, was greatly changed from that Samson Who returned clothed in the spoils of the aliens, but fallen from his greatness on the knees of a woman, caressed and deceived, is shorn of his hair.

Was, then, the hair of his head of such importance that, so long as it remained, his strength should endure unconquered, but when his head was shorn the man should suddenly lose all his strength? It is not so, nor may we think that the hair of his head has such power. There is the hair of religion and faith; the hair of the Nazarite perfect in the Law, consecrated in sparingness and abstinence, with which she (a type of the Church), who poured ointment on the feet of the Lord, wiped the feet of the heavenly Word, for then she knew Christ also after the flesh. That hair it is of which it is said: “Thy hair is as flocks of goats,” growing on that head of which it is said: “The head of the man is Christ,” and in another place: “His head is as fine gold, and his locks like black pine-trees.”

And so, also, in the Gospel our Lord, pointing out that some hairs are seen and known, says: “But even the hairs of your head are all numbered,” implying, indeed, acts of spiritual virtues, for God does not take care for our hair. Though, indeed, it is not absurd to believe that literally, seeing that according to His divine Majesty nothing can be hidden from Him.

But what does it profit me, if God Himself knows all my hairs? That rather abounds and profits me, if the watchful witness of good works reward me with the gift of eternal life. And, in fine, Samson himself, declaring that these hairs are not mystical, says: “If I be shorn my strength will depart from me.” — On the Holy Spirit 2, Introduction 13-16

Caesarius of Arles: What was the meaning of Samson? If I say he signified Christ, it seems to me that I speak the truth. However, the thought immediately occurs to anyone who reflects: Was Christ overcome by the flattery of a woman? How is Christ understood to have gone in to a prostitute? Then, again, when did Christ have his head uncovered or his hair shaved, himself robbed of courage, bound, blinded and mocked? Watch, faithful soul. Notice why it is Christ, not only what Christ did, but also what he suffered. What did he do? He worked as a strong man and suffered as a weak one. In the one person I understand both qualities; I see the strength of the Son of God and the weakness of the Son of man. Moreover, when the Scriptures extol him, Christ is entire, both head and body. Just as Christ is the head of the church, so the church is his body; and in order that it might not be alone, it is the whole Christ with the head. Now the church contains within itself both strong and weak members. It has some who are fed on bread alone, and others who must still be nourished with milk. There is a further fact which must be admitted: in association at the sacraments, the imparting of baptism or participation at the altar, the church has both just and unjust people. At present the body of Christ is a threshing floor, as you know, but afterwards it will be a granary. While it is a threshing floor, it does not refuse to tolerate chaff, but when the time of storage comes it will separate the wheat from the chaff. Thus, some things Samson did as the head and others as the body, but all in the person of Christ. Inasmuch as Samson performed virtues and miracles, he prefigured Christ, the head of the church. When he acted prudently, he was an image of those who live justly in the church, but when he was overtaken and acted carelessly, he represented those who are sinners in the church. The prostitute whom Samson married is the church which committed fornication with idols before knowing one God, but which Christ afterwards united to himself. However, when she was enlightened and received faith from him, she even merited to learn the mysteries of salvation through him, and he further revealed to her the mysteries of heavenly secrets. — SERMON 118.3

Paulinus of Nola: Like the famed Samson, whose power lay in the strength of his hair, whose locks were endowed with sacred might, he must throttle and bring low the lion by means of the strong arms of prayers and pluck the sweet fruit of notable victory from its dead mouth.But this triumph must be a lesson to him not to make alliances with foreigners. That woman of another race I interpret as the law of the flesh, so wily with its alluring nets. If this law proves stronger than the law of the mind, it will drag him into the dominion of sin. The evil counsel of its pleasant words weakens with its deceitful guile the male spirit. It blinds the eyes of the mind and shaves the head; it plunders and disarms faith. I would not have our boy a Samson in this respect, becoming involved in a love encounter immediately followed by captivity, enervation and blindness, even though the strong Samson later recovered his strength when his hair grew again. For he was led by the hand from the mill to be the sport of the vaunting enemy, and though physically blind he used his mind’s eye and summoned God to take vengeance. Then, when his hair restored his strength, he brought down that house of the enemy. Once his hands, more powerful than any stone, gripped the pillars of the house in their fierce embrace, the roof collapsed upon him when its props were torn from the earth. Yet even in his death God’s powerful hero involved the foe in destruction, and by a glorious death [he] avenged the disgrace of his life as a slave. He had lived a life of subservience under an exultant foe, but even as he fell he conquered the eclipsed enemy, destroying more thousands at his death than he had killed in his life. I pray that our son may imitate Samson’s death by his own, that while remaining in the flesh he may conquer that flesh and live for God, subduing the sins of the flesh. I would not have him devoting his heart in enslavement to the flesh’s joys as to the wiles of that criminal woman, to become subsequently the property of the foe, stripped of the strength of grace. — POEM 24.529-581

Judges 16:19

Caesarius of Arles: Now what does it mean that Samson possessed strength in his hair? Notice this carefully, too, brothers. He did not have strength in his hand, his foot, his chest, not even in his head, but in his hair. What is hair? If we perceive it, the apostle answers us after being questioned, “Hair is a covering”; and Christ had strength in a covering, when the shadows of the old law protected him. For this reason the hair of Samson was a covering, since it was seen and understood in Christ at different times. What does it mean that Samson’s secret was betrayed and his head was shaved? The law was despised and Christ suffered. They would not have killed Christ if they had not contemned the law, for they knew that it was not right for them to kill him. They told the judge, “It is not lawful for us to put anyone to death.” Samson’s head was shaved, the secrets were exposed, the covering was removed; Christ who lay hidden was revealed. Moreover, the hair was restored and again covered the head, because the Jews were unwilling to recognize Christ when he was risen. He was in a mill, blinded and in a prison house. The prison or mill is the labor of this world. The blindness of Samson indicates people who are blinded by their infidelity and do not recognize Christ exercising his power or ascending into heaven. — SERMON 118.6

Gregory of Nyssa: But the one who has taken root as “a fruitful olive tree in the house of God” composes those words against the tyrant which we have heard in the psalm, saying, “Why do you glory in evil, you who are mighty in iniquity,” whose “tongue” is “like a sharp razor.” It was by means of these two things that [Samson] was led off, after [Delilah] had removed the beauty of his hair and cut off the “seven locks of curls” in which our strength lies. Now you will by all means understand the meaning of the spiritual curls from the number seven, just as Isaiah has enumerated the grace which comes from the Spirit in seven parts. If these are cut off, as happened in the case of Samson, the destruction of the “eyes” follows, and one becomes a laughing stock to foreigners when they are drunk. — ON THE INSCRIPTIONS OF THE Psalms 2.13.183

Judges 16:23

Ambrose of Milan: But in process of time his hair began to grow again; and on the occasion of a great feast Samson is brought out of prison to the assembly of the Philistines, and set in sight of the people. There were nearly three thousand in number, men and women; and they insulted him with bitter reproaches, and carried him about in mockery, a trial harder to be borne than the very reality of captivity by a man conscious of innate power. For to live and die is natural, to be a laughing stock is counted a disgrace. Desirous therefore either of consoling himself by avenging so great an indignity, or of forestalling it for the future by death, he pretended that from the weakness of his limbs and the weight of his fetters he could not support himself, and desired the boy who guided his steps to bring him to the nearest pillars by which the whole house was supported. Being brought near, he grasped with both hands the props of the building, and while the Philistines were intent on the sacrificial feast which they were offering to Dagon their god, by whose help they deemed their adversary had been delivered into their power, reckoning a woman’s perfidy as a gift from above, he called unto the Lord, and said, “O Lord God, remember me I pray Thee this once, that I may be avenged of the heathen for my two eyes, and that they give not glory to their gods as if by their help they had gotten me into their power. Let me die with the Philistines, that they may find my weakness to have been no less fatal to them than my strength.”

Then he shook the columns with great force, and broke them in pieces, whereon followed the downfall of the upper roof, crushing Samson himself and casting down all those who were looking on from above. Thus were a great number of men and women slain together, and by an end not unworthy or disgraceful, but excelling all his former victories, the dying Samson obtained a triumph. For although to that point and thenceforward he was invincible, and incomparable during life among men versed in war, yet in death he conquered himself, and shewed an unconquerable soul, so as to despise and count for nothing that end of life which all men fear.

Thus it was through his valour that the last day of his life was also the sum of his victories, and that he met not a captive but a triumphant end. But to have been entrapped by a woman is to be ascribed to nature rather than to the man, because it was by the condition of his humanity more than through his own fault that he fell; for this is wont to be overcome, and yield to the allurements of wickedness. Wherefore, since Scripture bears witness that he slew more in his death than while in the light of life, it would seem that his captivity happened rather for the destruction of his adversaries than for his own fall and humiliation. For he whose burial was more efficacious than his living strength cannot be said to have found himself inferior. Lastly, he was overwhelmed and buried not by the weapons but by the bodies of his enemies, and thus, covered by his own triumph, he left a glorious memorial to posterity. For he judged his countrymen, whom he found enslaved, twenty years, and buried in his native soil, left them inheritors of liberty.

By this example then it is plain that alliances with strangers should be avoided, lest through love for our wife the snares of treachery should be successful. — Letter 19

Caesarius of Arles: Furthermore, the fact that after Samson’s hair grew again he recovered his former strength and seizing the pillars destroyed the house of his enemies together with its builders, is also seen today in the case of some sinners. If they destroy their vices by repentance and provide a place for virtue, the likeness and figure of Samson is fulfilled in them. Then is accomplished in them what is written concerning Samson: “Those he killed at his death were more than those he had killed during his lifetime.” It is true, brothers. A greater number of sins is destroyed by repentance than is known to be overcome at a time when one seems to be free from offenses. Now we should not notice with indifference that at the death of Samson all his enemies were killed. Thus, may our adversaries also be destroyed at our death. Brothers, the apostle says, “Mortify your members, which are on earth: lust, evil desire and covetousness (which is a form of idol worship).” Let drunkenness and pride die in us, envy be extinguished, anger appeased and malice rejected. If we endeavor to kill all these things with God’s help, like Samson we can destroy our adversaries by dying to sins and vices. — SERMON 119.5

Caesarius of Arles: Now that splendor which was restored in Samson and was covered at his death I think fits every servant of Christ. If someone is overtaken by some sin and in a salutary manner has recourse to the remedies of repentance, with the restoration of grace there returns the face of a good conscience, like the hair which grew again. Thus, it becomes possible for the merits of faith like very strong muscles of courage to attack and overthrow the enemy’s pillars which support the hostile house. What are these pillars of the enemy’s house except our sins upon which the house of the devil rests, where he feasts as victor and mocks our minds if they have been captivated? Therefore, we eject this enemy from his house by the destruction and death of our flesh. Our enemy is enclosed within us; he daily wages an internal war inside. As long as we sometimes assent to him, in accord with the evil agreement of our will he gains power over us. With our vices against us as his accomplices within, he attacks our exterior ministry, so that when we hand over to him our members for works of iniquity we are killed by our own sword, as is usually said. However, we ought to remember the agreement which we promised in return for the grace of baptism, when we were buried together with Christ in the mystery of the cross: that we would renounce the devil, his ostentatious displays and his works. Let us no longer live in this world as we have been; in fact, let us no longer live to ourselves but let Christ live in us. When he has been restored to the honor of the head, the house of the devil will fall, and all our enemies will die with our sins in eternal destruction. — SERMON 119.3

Caesarius of Arles: “Therefore his enemies brought him to play the buffoon before them.” Notice here an image of the cross. Samson extends his hands spread out to the two columns as to the two beams of the cross. Moreover, by his death he overcame his adversaries, because his sufferings became the death of his persecutors. For this reason Scripture concludes as follows: “Those he killed at his death were more than those he had killed during his lifetime.” This mystery was clearly fulfilled in our Lord Jesus Christ, for at his death he completed our redemption which he had by no means publicly announced during his life: who lives and reigns forever and ever. Amen. — SERMON 118.6

Judges 16:28

Richard Challoner: Revenge myself: This desire of revenge was out of zeal for justice against the enemies of God and his people; and not out of private rancour and malice of heart.

Judges 16:30

Origen of Alexandria: The Spirit, therefore, “asks” and “intercedes,” but we “pray.” And Joshua’s words commanding the sun to stand over [Gibeon] seem to me to be an intercession also.… And in Judges, Samson in my opinion said in intercession: “Let me die with the foreigners—when he bent in his strength and the house fell upon the princes and all the people that were there.” Even though it is not written that Joshua and Samson “interceded” but that they “said,” nevertheless their words seem to be an “intercession,” which we must judge to be different from a “prayer,” if we are to give words their proper meaning. — ON PRAYER 14.5

Richard Challoner: Let me die: Literally, let my soul die. Samson did not sin on this occasion, though he was indirectly the cause of his own death. Because he was moved to what he did, by a particular inspiration of God, who also concurred with him by a miracle, in restoring his strength upon the spot, in consequence of his prayer. Samson, by dying in this manner, was a figure of Christ, who by his death overcame all his enemies.

Judges 16:31

Ephrem the Syrian: Satan the tyrant outwitted Samson with a woman, the same tyrant outwitted Adam with a woman: Samson had to grind at the mill, Adam had to labor wearily on the soil; Samson prayed to be released, whereas we pray to grow old in our misery. Blessed is he who delivered Samson, releasing him from the grinding. Samson is a type of the death of Christ the high priest: Samson’s death returns prisoners to their towns, whereas the High Priest’s death has returned us to our heritage. — HYMNS ON PARADISE 13.12-13