Judges 13:1–16:31
Sources
Reformed ConsensusReformation Study BibleGeneva Bible Notes (1599)John Trapp (1647)John Gill (1748)Matthew Henry (1714)Jamieson-Fausset-BrownBarnes (1832)Cross-References (TSK)Reformed Consensus
The Samson narrative (Judges 13–16) displays the sovereign grace of God working through the most unlikely and morally compromised of instruments, as the Lord raises up a Nazirite deliverer from barren Manoah's wife even while Israel wallows in apostasy, demonstrating that redemption originates entirely in divine election rather than human virtue. Calvin and the Reformed tradition consistently note that Samson's recurring entanglement with Philistine women is not incidental weakness but a pattern of covenant unfaithfulness that mirrors Israel's own spiritual adultery, yet God's purposes are not frustrated by the instrument's failures — He turns even Samson's self-serving vendettas into blows against His enemies. The repeated giving and withdrawal of the Spirit (14:6, 19; 15:14; 16:20) underscores the Reformation's insistence that saving gifts are not inherent possessions but sovereign dispensations, and Samson's failure to perceive that "the LORD had departed from him" (16:20) stands as a solemn warning against presuming on grace. His final prayer and death — destroying more Philistines in his dying than in his life — is best read typologically, as Davis and Webb argue, pointing forward to the greater Judge who through weakness and apparent defeat accomplishes the definitive victory over the enemies of God's people. The entire cycle thus preaches both the depths of human depravity and the inexhaustible sufficiency of divine purpose, driving the reader to long for the King who, unlike Samson, would be perfectly faithful where His people were not.
Reformation Study Bible
Samson's story is the last in the cycles of the judges. He had great promise. He was a Nazirite from the womb, and his birth was a supernatural gift to barren parents; like the great judge Gideon, the Angel of the Lord appeared at his calling; unlike any other judge, he was called from the womb; and more than any other judge, he experienced the Spirit coming upon him (13:25; 14:6, 19; 15:14). Yet, of all the judges, Samson was most clearly a rogue. Having taken the vow to be a Nazirite (13:4-5, 7, 14; 16:17; Num. 6:1-21), he kept only the part about not cut- ting his hair. He repeatedly broke God's covenant and his vow by seeking foreign wives, sleeping with prostitutes, touching dead things, and drinking wine. He showed no interest in delivering Israel. The fanfare of his calling and the circumstances surrounding his birth and life only heighten the tragedy of his life and emphasize the depths to which Israel had descended. But God had raised him up to deliver Israel from the Philistines (v. 5), and He used even the sins of Samson as an occasion against them (14:4). Samson was not like Gideon or Samuel. Though the Spirit came upon him repeatedly, this had no impact on his character. Like Saul, Samson lost the Spirit's empowerment as a result of God's judgment. Yet the account of the end of his life (16:25-31) reflects a renewal of his faith while a prisoner of his (and God's) enemies. Heb. 11:32 lists Samson on the honor roll of faith. | the people of Israel again did what was evil. The usual introduc- tory formula is especially abbreviated (cf. 2:11-19). gave them... Philistines. See 2:14; 1 Sam. 12:9. | Like Gideon (6:11-24), Samson’s parents did not recognize the Angel of the Lord. They saw a miraculous fire, and then feared the con- sequences of having seen the Angel of the Lord. These strong parallels pose the question whether Samson might not become as great a judge as Gideon (13:1-16:31 note). Three times the Nazirite requirements are spelled out even before Samson is born (wv. 4-5, 7, 14). This repetition heightens their importance. | barren. Samson’s mother was barren, like Sarah, Rebekah, Rachel (Gen. 16:1; 25:21; 29:31), and the mother of Samuel (1 Sam. 1:2, 5; Judg. 13:1-16:31 note). | the angel of the Lorp. See 2:1; 6:11-24; 13:1-16:31 note; “Angels” 13:17 What is your name. Jacob asked the same question (Gen. 32:29). at Zech, 1:9. | Nazirite ... from the womb. For background see Num. 6:1-21. Normally the Nazirite vow was taken for a set amount of time, and not from birth (13:1-16:31 note). | the appearance of the angel of God. She failed to recognize that it really was the Angel of the Lord (6:22; 13:16). | prepare a young goat. They repeated Gideon's hospitality (6:19). | The incidents here parallel those in Gideon's life (6:20-22). | the young man grew, and the Lorp blessed him. In spite of God's blessing, Samson was weak in faith (13:1-16:31 note), in contrast to Samuel (1 Sam. 2:26; 3:19) or Jesus (Luke 2:52). | the Spirit of the Lor. See 3:10 note. | Immediately after learning that the Lord was with Samson and that the Spirit began to stir in him (13:25), the reader is told that | daughters of the Philistines. Israelites must not marry foreign wives (3:1-6; 14:3; Deut. 7:3-4; 1 Kin. 11:1-6; Ezra 9-10). | that it was from the Lorp. While Samson's desire was sinful, God used it for His own purposes to bring judgment on the Philistines. | Spirit of the Lorp. See 3:10 note. | the carcass of the lion. Part of the Nazirite vow'was to avoid even approaching a dead body (Num. 6:6). Samson touched the carcass, which should have annulled his vow. He did not tell his parents. On the surface one is led to believe that he was silent for the sake of making his riddle, but he was also hiding the transgression of his vow. | prepared a feast. At such a feast wine was usual. Yet as a Nazirite, Samson was forbidden to drink wine (13:1-16:31 note; 13:2-25 note). | the Spirit of the Lorp. See 3:10 note. - | was given to his companion. This was not a custom but an attempt by an embarrassed father to save face (15:1-2). Even the Philistines continued to refer to Samson as “the son-in-law of the Timnite” (15:6). | at the time of wheat harvest. This was a dry time when fields burned easily (vv. 4-5). his wife. Legally she was Samson's wife. | | gave her to your companion. See 14:20 and note. 15:6 the son-in-law of the Timnite. See 14:20 and note. 15:13 bound him with two new ropes. See 16:11-12. | the Spirit of the Loro. See 3:10 note; 14:6, 19. | a fresh jawbone ... 1,000 men. See the parallel with Shamgar, son of Anath (3:31). | he called upon. This is one of only two times that Samson is men- tioned as having spoken to the Lord (16:28), shall | now die of thirst. Like the Israelites who experienced miracle upon miracle in the wilderness, Samson complained to God. The parallel is marked by the cry for water and the miraculous manner in which God supplied it (v. 19; Ex. 17:1-7; Num. 20:1-13). Both Israel and Samson were complaining to God, but God in His mercy and compassion met their need (Judg. 10:10-16). | twenty years. Normally this would signal the end of the story, but not so here (14:1-15:20 note). Like Jephthah (12:7), Samson did not lead Israel for a full generation (forty years), as had the earlier judges. | This account contains two parallel stories showing Samson’s desire for women, his prodigious strength, and the efforts the Philistines made to capture him. Samson's continual covenant breaking was judged by God; he was captured by the Philistines and blinded (vv, 21-22). Delilah’s attempts to snare Samson reveal Samson to be a fool for remaining with her. It is even more strange that the Spirit of God leaves him only when his hair is cut, not at an earlier point of his covenant breaking. God was patient with Samson until the last sign of his vow was gone, and then God judged him. | a prostitute, Samson once again broke the covenant (14:2). 16:11 new ropes. See 15:13. | How can you say. See 14:16-17. | from my mother’s womb. See 13:5. If my head is shaved. Samson had always ignored the other aspects of his vow (13:1-16:31 note). His true strength was the Spirit of the Lord (v, 20). Hho | the Lorp had left him. The Spirit of the Lord was not giving him strength (13:25; 14:6, 19; 15:14). Like Saul (cf. Is. 16:14 with 1 Sam. 15:23), Samson lost the power of the Spirit because he disobeyed. God was his power, not magic associated with long hair. | Our god has given. God is the Judge who allowed oppressors to mistreat His people on account of their sin (v. 20); it was not the power of the gods of the nations that enabled them to overcome Israel (2:14-15). | O Lord Gop. Samson's final plea is to take revenge for the loss of his sight. The writer does not comment on this motive. God in His grace answered the prayer and allowed Samson to kill the enemies of Israel (10:10-16; 15:18-19). | more than... he had killed during his life. See 13:1-16:31 note. | He had judged.. . twenty years. See 15:20 note,
Geneva Bible Notes (1599)
And the children of Israel did evil again in the sight of the LORD; and the LORD delivered them into the hand of the Philistines forty years.
John Trapp (1647)
And the children of Israel did evil again in the sight of the LORD; and the LORD delivered them into the hand of the Philistines forty years. And the children of Israel did evil again in the sight of the Lord. — To whom any sin is an eyesore, but especially apostasy and idolatry, the sins of those Israelites, who were therefore worse than others, because they ought to have been better. Into the hand of the Philistines forty years. — During the days of Samson and Eli. Peace they had enjoyed likely, under the three forementioned Judges, Judges 12:7-9 ; Judges 12:13-14 and were the worse for it. “ Luxuriant animi rebus plerunque secundis. ”
John Gill (1748)
And the children of Israel did evil in the sight of the Lord,.... Committed idolatry, which was the evil they were prone unto, and were frequently guilty of: and the Lord delivered them into the hands of the Philistines forty years: which according to Josephus (f) are to be reckoned from the death of the last judge, and the time of Samson's birth; or rather from some time after the death of Jephthah, particularly taking in the two last years of Ibzan, when the Ephraimites having been weakened through the slaughter of them by Jephthah, might encourage the Philistines to break in upon them; from which time to the birth of Samson were twenty years, and twenty more may be allowed before he could begin to deliver Israel out of their hands; so that the oppression lasted forty years. According to others, it began at the same time as the oppression of the Ammonites did, though it lasted longer, Judges 10:7 . (f) Ibid. (Antiqu. l. 5.) c. 8. sect. 1.
Matthew Henry (1714)
Israel did evil: then God delivered them again into the hands of the Philistines. When Israel was in this distress, Samson was born. His parents had been long childless. Many eminent persons were born of such mothers. Mercies long waited for, often prove signal mercies; and by them others may be encouraged to continue their hope in God's mercy. The angel notices her affliction. God often sends comfort to his people very seasonably, when they feel their troubles most. This deliverer of Israel must be devoted to God. Manoah's wife was satisfied that the messenger was of God. She gave her husband a particular account, both of the promise and of the precept. Husbands and wives should tell each other their experiences of communion with God, and their improvements in acquaintance with him, that they may help each other in the way that is holy.
Jamieson-Fausset-Brown
CHAPTER 13 Jud 13:1. Israel Serves the Philistines Forty Years. 1. the Lord delivered them into the hand of the Philistines forty years—The Israelites were represented (Jud 10:6, 7) as having fallen universally into a state of gross and confirmed idolatry, and in chastisement of this great apostasy, the Lord raised up enemies that harassed them in various quarters, especially the Ammonites and Philistines. The invasions and defeat of the former were narrated in the two chapters immediately preceding this; and now the sacred historian proceeds to describe the inroads of the latter people. The period of Philistine ascendency comprised forty years, reckoning from the time of Elon till the death of Samson.The Philistines again oppress Israel, Judges 13:1 . An angel appeareth to Manoahâs wife, promising her a son that should be a Nazarite, and deliver Israel, Judges 13:2-5 . She informs her husband hereof: he prayeth, and obtaineth a return of the angel, Judges 13:6-14 . Manoah is desirous to provide food for the angel, and inquireth after his name, Judges 13:15-18 . He sacrificeth to the Lord, and the angel ascendeth to heaven in the flame of the burnt-offering, Judges 13:19-21 . Hereat Manoah is affrighted, but comforted by his wife; who beareth him a son; his name Samson, in whom is the Spirit of the Lord, Judges 13:22-25 . Did evil, i.e. fell into idolatry, &c., not now after the death of Abdon the last judge, but in the days of the former judges. Forty years, to be computed not from Abdonâs death, but before that time, as is evident both from Judges 13:5 , where it is declared that Israel was under the power of the Philistines; and from Judges 15:20 , where only twenty of these years are said to have been in Samsonâs days. And it is probably conceived, that that great slaughter of the Ephraimites made by Jephthah did greatly encourage the Philistines to rise against Israel, when one of their chief bulwarks was so much weakened; and therefore that the Philistines began to domineer over them not long after Jephthahâs death.
Barnes (1832)
The Philistines have been mentioned as oppressors of Israel in Judges 3:31 ; Judges 10:7 , Judges 10:11 ; and the Israelite worship of the gods of the Philistines is spoken of in Judges 10:6 . But this is the first time that we have any detailed history in connection with the Philistines. They continned to be the prominent enemies of Israel until the time of David. Forty years - The Philistine dominion began before the birth of Samson Judges 13:5 , and was in force during Samson's twenty years' judgeship Judges 14:4 ; Judges 15:20 . The 40 years are, therefore, about coincident with Samson's life.
Cross-References (TSK)
Judges 12:15; Judges 13:2; Judges 2:11; Judges 3:7; Judges 4:1; Judges 6:1; Judges 10:6; Romans 2:6; Jeremiah 13:23; 1Samuel 12:9; Judges 13:1; Judges 13:8; Judges 13:15; Judges 13:24; Judges 10:13; Judges 12:3; Judges 11:27; Judges 10:15; Judges 12:14; Judges 10:11; Judges 20:22; Judges 16:23; Judges 15:3; Judges 14:7; Judges 13:5; Judges 19:12; Ruth 2:2