Judges 16:28

Jdg 16:28 And Samson called unto the LORD, and said, O Lord GOD, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes.

Ver. 28. And Samson called unto the Lord.] This was a prayer of faith, and a fruit of his repentance. Nunquam sero, si serio.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jdg 16:28. Samson called unto the Lord — This prayer proceeded not from malice and revenge, but from faith in, and zeal for, God, who was there publicly dishonoured, and from a concern to vindicate the whole commonwealth of Israel, which it was his duty to do to the uttermost of his power, as he was judge. And God, who heareth not sinners, and would never exert his omnipotence to gratify any man’s malice, manifested by the effect that he accepted and owned Samson’s prayer as the dictate of his own Spirit. And although, in this prayer, he mentions only the personal injuries done by the Philistines to himself, and not the indignities which they had offered to God and his people, yet that may be ascribed to the prudent care which he had manifested upon former occasions, to draw the rage of the Philistines upon himself alone, and divert it from the people. For which end, it is supposed that this prayer was made by him with an audible voice, though he knew the Philistines would entertain it only with scorn and laughter. “We must always consider Samson,” says Dr. Dodd, “in the light of an extraordinary person, immediately raised up by God for the chastisement of the Philistines. In this view, his death was heroic, as he voluntarily sacrificed himself, by the only means in his power, to the service of his country, in the destruction of those who had, in a base manner, insulted him and his God, and who, holding Israel in bondage, vainly imagined their Dagon superior to the eternal Jehovah.” Indeed, as the same author observes further, “Samson was unquestionably a very singular type of the Messiah; called and sanctified in and from the womb; set apart to deliver his people out of the hands of all their enemies; performing all by his own personal strength alone, without assistant, and almost without weapons, (Isa 63:1; Isa 63:3; Hos 1:7,) and in his death evidently doing more than in his life, thereby destroying the power of the devil, and triumphing over all his enemies,” Heb 2:14.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

According to my vocation which is to execute God’s judgments upon the wicked.

Hebrew, take one vengeance.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Samson called unto the Lord--His penitent and prayerful spirit seems clearly to indicate that this meditated act was not that of a vindictive suicide, and that he regarded himself as putting forth his strength in his capacity of a public magistrate. He must be considered, in fact, as dying for his country's cause. His death was not designed or sought, except as it might be the inevitable consequence of his great effort. His prayer must have been a silent ejaculation, and, from its being revealed to the historian, approved and accepted of God.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 28. Samson called unto the Lord] It was in consequence of his faith in God that he should be strengthened to overthrow his enemies and the enemies of his country, that he is mentioned, Heb 11:32, among those who were remarkable for their faith.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(28) O Lord God . . . O God.—Three names of God—Adonai, Jehovah, Elohim.

That I may be at once avenged of the Philistines.—Again we see that Samson stood at a comparatively low level of spiritual enlightenment as well as of moral purity. One cannot help feeling that Milton has read into the hero’s character an austere grandeur which it did not possess. His Samson of the Samson Agonistes is rather Milton himself than the Jewish hero. That stern classic poem is the “thundering reverberation of a mighty spirit, struck by the plectrum of disappointment.”

For my two eyes.—The words rendered “at once” in the previous clause may be rendered “that I may avenge myself the revenge of one of my two eyes.” If so, there seems to be in the words a grim jest, as though no vengeance would suffice for the fearful loss of both his eyes (LXX., “one revenge for my two eyes”), “one last tremendous deed, one last fearful jest.” There is a curious parallel to this achievement of Samson in the story of Cleo-medes of Astypalæa, who in revenge for a fine pulls down a pillar, and crushes the boys in a school (Pausan. Perieg. Vi. 2, 3). Cassel tells us that on July 21st, 1864, many people were killed by the breaking of a granite pillar in the Church of the Transfiguration at St. Petersburg.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

28. that I may be at once avenged] A questionable rendering; follow the mg., that I may be avenged … for one of my two eyes. The grim humour of the words, as Moore points out, is altogether in character. The utmost vengeance would barely compensate for the loss of one eye alone.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Samson called unto the Lord,.... In an ejaculatory manner, by mental prayer; though he might possibly express it aloud, without being heard and observed by the people, amidst their noise and mirth; and if it was heard, it might only furnish out more ridicule and contempt; and be it as it may, the prayer must have been preserved by the Lord himself, and given by inspiration to the writer of this book; since there were none that heard it that lived to relate it to others, no, not Samson himself:

and said, O Lord God, remember me, I pray thee; the office that I bear as judge of Israel, the reproaches cast upon me, and which fall upon thy people, cause, and interest; remember thy lovingkindness, formerly expressed to me, the gracious promises made unto me, and the help and assistance I have had from thee:

and strengthen me, I pray thee, only this once, O God; and it was a prayer of faith, as appears by its being heard, accepted, and answered; and shows that his strength did not come with his hair, but was owing to the immediate communication of it from the Lord:

that I may be at once avenged of the Philistines for my two eyes; once for all, and no more; take his last and final vengeance on them; or one vengeance for his two eyes, or vengeance for one of his two eyes; either senses will bear. This was said not from a private spirit of revenge for personal injuries; but as a civil magistrate, a judge of Israel, whose office it was to be a revenger, to execute wrath; and though he mentions only his own eyes, yet he suffered the loss of them, and every other indignity and injury, as a public person, the common enemy of the Philistines, and destroyer of their country, and protector of Israel; and in this character he now acted.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

At once avenged - “i. e. with one final revenge.” These words do not breathe the spirit of the Gospel, but they express a sentiment, natural to the age, knowledge, and character of Samson.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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. (Challoner) --- He was judge of his people, and concerned for their wrongs: God, by miracle, testified that he approved of his sentiments. (Calmet) -- Septuagint insinuates that the cry of Samson was accompanied with tears, (eklause.) It was the cry of the heart, which is most eloquent with God. Hebrew and Septuagint, "strengthen me yet this once, O God, and I will repay," &c. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This prayer was not an act of malice and revenge, but of faith and zeal for God, who was there publicly dishonoured; and justice, in punishing their insolences, and vindicating the whole commonwealth of Israel, which was his duty, as he was judge, to do. And this is manifest from hence, because God, who heareth not sinners, and would never use his omnipotency to gratify any man’s impotent malice, did manifest by the effect that he accepted and owned his prayer, as the dictate of his own Spirit. And that in this prayer he mentions only his personal injury, the loss of his eyes, and not their indignities to God and his people, must be ascribed to that prudent care which he had, and declared upon former occasions, of deriving the rage and hatred of the Philistines upon himself alone, and diverting it from the people. For which end I conceive this prayer was made with an audible voice, though he knew they would entertain it only with scorn and laughter, which also he knew would quickly be turned into mourning.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

28. Only this once — Samson does, upon attempting this last act of his life, what he is not said to have done before when he undertook his great feats of strength — invokes the help of Jehovah. The ancient expositors raise the question whether Samson, by his last act, committed suicide. This prayer and its context answer in the negative. Samson no more committed suicide than does a brave general when, with certain death before him, he rushes into the thickest battle, confident that his fall will save his country from a hated foe.

For my two eyes — Hebrew: for one of my two eyes. See Stanley’s note above, on Jdg_16:25. But instead of viewing, as he does, this expression as an instance of grim humour in the very moment of death, we may see a deeper meaning. Samson may have felt that the utmost vengeance could not requite him for the loss of both his eyes, and, with profoundest earnestness and emotion, he prayed that the present destruction might be great enough to measurably answer for the loss of at least one of his eyes.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And Samson called unto the Lord. This is the first mention we have of Samson praying since the memorable occasion when he gave the fountain the name of En-hakkoreh. (Jud_1:15:19, note) Perhaps we may see in this an evidence that his affliction and shame had not been without their effect, in bringing him back to God humbled and penitent. The language is very earnest. "O Lord, Jehovah, remember me strengthen me only this once, O God!" The threefold name by which he addresses the Almighty implies great tension of spirit. That I may be at once avenged. Meaning at one stroke he would take one vengeance so terrible that it would be sufficient for his two eyes, which makes very good sense if the Hebrew will bear it. The literal translation would be, that I may be avenged with a vengeance of one stroke. Others take it, that I may be avenged with a vengeance for one of my two eyes, which it is not easy to understand the meaning of.

Vers. 28-30. Samson"s heroic death.

The death of Samson was more honourable to the man and more useful to his nation than any event in his previous career. The heroism of his death followed the return of God"s strength.

I THE RETURN OF STRENGTH.

1. It followed a great fall. We may learn lessons from our own failures. Through our very weakness we may discern the secret of strength. The humility which should accompany failure is one of the first steps towards wiser conduct.

2. It came in a season of distress. Samson was a prisoner, defeated, insulted, mutilated. Sorrow is one road to God"s grace,

(1) as it teaches us the folly of the evil conduct that produced it,

(2) as it leads us into a mood of serious and heart-searching reflection in which true wisdom is found, and

(3) as it teaches us our helplessness, and compels us to turn to God for deliverance.

1. The return of strength followed a return to obedience. This was suggested by the growing of Samson"s hair and the return to fidelity to his vow. It was gradual. We are received into God"s favour immediately we return in penitent faith; but we only conquer evil consequences of sin and regain lost powers and position by degrees.

2. The return of strength was realised through prayer. Samson now knows his weakness. In his own soul he is weak. Strength must come from above. There is no prayer which God will more certainly hear than that which invokes his aid in our performance of some great self-sacrificing duty.

II THE HEROIC DEATH.

1. Samson uses his new strength for the deliverance of his nation. It is not given him merely for the amusement of the Philistines. If God gives us any special powers, he does so for some high purpose. We must not waste these in idle amusements, but put them to practical service.

2. Samson can only accomplish the greatest feat of his life by means that bring death to himself

(1) This was partly a result of his sinful weakness, which had betrayed him into the bands of his enemies, and brought him to such a position of bondage that his own death must be involved in that of the Philistines. Thus sin leaves consequences which produce suffering even after repentance and a return to a better life.

(2) It was also an instance of that strange law which makes the greatest good to men depend on the sacrifice of the benefactor. It has thus something in common with the death of Christ, though with many points of difference, Samson"s death involving the destruction of his enemies, while Christ"s death is expressly designed to give salvation to his enemies. A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Samson called - This prayer was not an act of malice and revenge, but of faith and zeal for God, who was there publickly dishonoured; and justice, in vindicating the whole common- wealth of Israel, which was his duty, as he was judge. And God, who heareth not sinners, and would never use his omnipotence to gratify any man's malice, did manifest by the effect, that he accepted and owned his prayer as the dictate of his own Spirit. And that in this prayer he mentions only his personal injury, and not their indignities to God and his people, must be ascribed to that prudent care which he had, upon former occasions, of deriving the rage of the Philistines upon himself alone, and diverting it from the people. For which end I conceive this prayer was made with an audible voice, though he knew they would entertain it only with scorn and laughter.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

called to Yahweh

"prayed to Yahweh"

call me to mind

This means to remember him and his situation. AT: "remember me" (See: Idiom)

only this once

"one more time"

in one blow on the Philistines

This idiom means that he wants to have one more powerful act against the Philistines to get full revenge for what they did to him. AT: "with one strike against the Philistine" or "in one powerful act against the Philistines" (See: Idiom)

on which the building rested

"which held up the building"

translationWords

Samson

call

Yahweh

Lord Yahweh

mind

God

avenge

Philistines

column

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Please remember me. Remember the twenty years that I judged Yisroel without asking any of them to carry a staff from place to place.

Avenge one of my two eyes. The reward for my second eye reserve for me in the World to Come. At present, grant me the reward for one of them.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.