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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 15:1–8. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Samson's return to his wife, whom he had left in displeasure; not hearing perhaps that she was given to another, when time had a little cooled his resentments, he came back to her, visited her with a kid, Jdg 15:1. The value of the present was inconsiderable, but it was intended as a token of reconciliation, and perhaps was then so used, when those that had been at variance were brought together again; he sent this, that he might sup with her in her apartments, and she with him, on his provision, and so they might be friends again. It was generously done of Samson, though he was the party offended and the superior relation, to whom therefore she was bound in duty to sue for peace and to make the first motion of reconciliation. When differences happen between near relations, let hose be ever reckoned the wisest and the best that are most forward to forgive and forget injuries and most willing to stoop and yield for peace' sake.
II.The repulse he met with.
Her father forbade him to come near her; for truly he had married her to another, Jdg 15:2. He endeavours, 1. To justify himself in this wrong: I verily thought that thou hadst utterly hated her. A very ill opinion he had of Samson, measuring that Nazarite by the common temper of the Philistines; could he think worse of him than to suspect that, because he was justly angry with his wife, he utterly hated her, and, because he had seen cause to return to his father's house for a while, therefore he had abandoned her for ever? Yet this is all he had to say in excuse of this injury. Thus he made the worst of jealousies to patronize the worst of robberies. But it will never bear us out in doing ill to say, "We thought others designed ill." 2. He endeavours to pacify Samson by offering him his younger daughter, whom, because the handsomer, he thought Samson might accept, in full recompence for the wrong. See what confusions those did admit and bring their families to that were not governed by the fear and law of God, marrying a daughter this week to one and next week to another, giving a man one daughter first and then another. Samson scorned his proposal; he knew better things than to take a wife to her sister, Lev 18:18.
III.The revenge Samson took upon the Philistines for this abuse.
Had he designed herein only to plead his own cause he would have challenged his rival, and would have chastised him and his father-in-law only. But he looks upon himself as a public person, and the affront as done to the whole nation of Israel, for probably they put this slight upon him because he was of that nation, and pleased themselves with it, that they had put such an abuse upon an Israelite; and therefore he resolves to do the Philistines a displeasure, and does not doubt but this treatment which he had met with among them would justify him in it (Jdg 15:3): Now shall I be more blameless than the Philistines. He had done what became him in offering to be reconciled to his wife, but, she having rendered it impracticable, now they could not blame him if he showed his just resentment. Note, When differences arise we ought to do our duty in order to the ending of them, and then, whatever the ill consequences of them may be, we shall be blameless. Now the way Samson took to be revenged on them was by setting their corn-fields on fire, which would be a great weakening and impoverishing to the country, Jdg 15:4, Jdg 15:5.
1.The method he took to do it was very strange. He sent 150 couple of foxes, tied tail to tail, into the corn-fields; every couple had a stick of fire between their tails, with which, being terrified, they ran into the corn for shelter, and so set fire to it; thus the fire would break out in many places at the same time, and therefore could not be conquered, especially if this was done, as it is probable it was, in the night. He might have employed men to do it, but perhaps he could not find Israelites enough that had courage to do it, and he himself could do it but in one place at a time, which would not effect his purpose. We never find Samson, in any of his exploits, making use of any person whatsoever, either servant or soldier, therefore, in this project, he chose to make use of foxes as his incendiaries. They had injured Samson by their subtlety and malice, and now Samson returns the injury by subtle foxes and mischievous fire-brands. By the meanness and weakness of the animals he employed, he designed to put contempt upon the enemies he fought against. This stratagem is often alluded to to show how the church's adversaries, that are of different interests and designs among themselves, that look and draw contrary ways in other things, yet have often united in a fire-brand, some cursed project or other, to waste the church of God, and particularly to kindle the fire of division in it.
2.The mischief he hereby did to the Philistines was very great. It was in the time of wheat harvest (Jdg 15:1), so that the straw being dry it soon burnt the shocks of corn that were cut, and the standing corn, and the vineyards and olives. This was a waste of the good creatures, but where other acts of hostility are lawful destroying the forage is justly reckoned to be so: if he might take away their lives, he might take away their livelihood. And God was righteous in it: the corn, and the wine, and the oil, which they had prepared for Dagon, to be a meat-offering to him, were thus, in the season thereof, made a burnt-offering to God's justice.
IV.The Philistines' outrage against Samson's treacherous wife and her father.
Understanding that they had provoked Samson to do this mischief to the country, the rabble set upon them and burnt them with fire, perhaps in their own house, Jdg 15:6. Samson himself they durst not attack, and therefore, with more justice than perhaps they themselves designed in it, they wreak their vengeance upon those who, they could not but own, had given him cause to be angry. Instead of taking vengeance upon Samson, they took vengeance for him, when he, out of respect to the relation he had stood in to them, was not willing to do it for himself. See his hand in it to whom vengeance belongs. Those that deal treacherously shall be spoiled and dealt treacherously with; and the Lord is known by these judgments which he executes, especially when, as here, he makes use of his people's enemies as instruments for revenging one upon another his people's quarrels. When a barbarous Philistine sets fire to a treacherous one, the righteous may rejoice to see the vengeance, Psa 58:10, Psa 58:11. Thus shall the wrath of man praise God, Psa 76:10. The Philistines had threatened Samson's wife, that, if she would not get the riddle out of him, they would burn her and her father's house with fire, Jdg 14:15. She, to save herself and oblige her countrymen, betrayed her husband; and what came of it? The very thing that she feared, and sought by sin to avoid, came upon her; she and her father's house were burnt with fire, and her countrymen, whom she sought to oblige by the wrong she did to her husband, brought this evil upon her. The mischief we seek to escape by any unlawful practices we often pull upon our own heads. He that will thus save his life shall lose it.
V.The occasion Samson took hence to do them a yet greater mischief, which touched their bone and their flesh, Jdg 15:7, Jdg 15:8.
"Though you have done this to them, and thereby shown what you would do to me if you could, yet that shall not deter me from being further vexatious to you." Or, "Though you think, by doing this, you have made me satisfaction for the affront I received among you, yet I have Israel's cause to plead as a public person, and for the wrongs done to them I will be avenged on you, and, if you will then forbear your insults, I will cease, aiming at no more than the deliverance of Israel." So he smote them hip and thigh with a great stroke, so the word is. We suppose the wounds he gave them to have been mortal, as wounds in the hip or thigh often prove, and therefore translate it, with a great slaughter. Some think he only lamed them, disabled them for service, as horses were houghed or ham-strung. It seems to be a phrase used to express a desperate attack; he killed them pell-mell, or routed them horse and foot. He smote them with his hip upon thigh, that is, with the strength he had, not in his arms and hands, but in his hips and thighs, for he kicked and spurned at them, and so mortified them, trod them in his anger, and trampled them in his fury, Isa 63:3. And, when he had done, he retired to a natural fortress in the top of the rock Etam, where he waited to see whether the Philistines would be tamed by the correction he had given them.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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But the perfidy of the maiden being thus discovered, he abstained from intercourse with her, and returned to his father's house. The damsel, disturbed in mind, and justly dreading that the wrath of this mighty man would be kindled into fury by this wrong, gave her hand to another man, one whom Samson, relying on his fidelity, had brought with him as his bridesman to his marriage. But neither by this expedient of a marriage did she avoid offence. For when the affair was disclosed, and he was forbidden to return to his wife, and her father said that she was married to another man, but that he might, if he chose, marry her sister, he was exasperated by the affront, and determined to take a public revenge for his domestic injury. Wherefore he took three hundred foxes, and in the heat of summer, when the corn was now ripe in the fields, he tied them together two and two by the tails, and fastened a burning firebrand between them, binding it with a firm knot, and by way of avenging his wrong turned them loose among the sheaves which the Philistines had cut. But the foxes, terrified by the fire, scattered flames whichever way they turned, and burnt the harvest. And the Philistines, incensed by the loss of all their corn in that region, told it to the princes of their land. And they sent men to Timnath, and burnt in the fire the woman who had been faithless to her husband, and her parents and all her house; saying that she had been the cause of this injury and devastation, and ought not to have provoked a man who could avenge himself by a public calamity.
Then follow the words “Samson was angry because a friend married his wife.” This friend prefigured all heretics. It is a great mystery, my brothers. Heretics who divide the church have wanted to marry the wife of the Lord and carry her away. By departing from the church and the Gospels, they attempt through adulterous wickedness to seize the church, that is, the body of Christ, as their portion. For this reason that faithful servant and friend of the Lord’s bride says, “I betrothed you to one spouse, that I might present you a chaste virgin to Christ.” Moreover, through the zeal of faith and a rebuke he touches the person of his wicked companion: “And I fear lest, as the serpent seduced Eve, so your minds may be corrupted from the truth which is in Christ Jesus.” Who are the companions, that is, the heretical deserters who want to seize the Lord’s spouse, unless Donatus, Arius, Manichaeus, and other vessels of error and perdition?
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Summary
Judges 15:1 marks a critical juncture in the narrative of Samson, occurring during the significant period of the wheat harvest, some time after the dramatic events of the previous chapter. Samson, driven by a desire to re-engage with his Philistine wife, returns to Timnath bearing a young goat as a gesture of reconciliation or reassertion of his marital rights. However, his father-in-law's resolute refusal to permit him access to his daughter's private chamber serves as a profound public insult and a definitive rejection of Samson's claims, immediately igniting a new and intensified cycle of conflict between Samson and the Philistines.
Context
Literary Context
This verse immediately follows the tumultuous conclusion of Judges 14, which details Samson's ill-fated marriage to the woman of Timnath. After his Philistine wife betrayed the answer to his riddle, Samson, in a fit of rage, killed thirty Philistines in Ashkelon and returned to his father's house (Judges 14:19). The chapter ends with the revelation that Samson's wife had been given to his "companion, whom he had used as his friend" (Judges 14:20). Judges 15:1 picks up the narrative after an unspecified but significant passage of time, indicating Samson's decision to revisit his wife despite the previous betrayal and the fact that she was now married to another. This personal grievance directly fuels the subsequent acts of retribution against the Philistines, illustrating how Samson's personal life is intricately intertwined with God's larger, often surprising, plan for Israel's deliverance.
Historical & Cultural Context
The phrase "in the time of wheat harvest" is highly significant. Wheat harvest typically occurred in late spring (May-June) in ancient Israel and the surrounding regions, a period of intense agricultural labor, but also of celebration and economic vulnerability. Fields would be full of ripe, dry grain, making them particularly susceptible to destruction by fire, a fact Samson would soon exploit. In ancient Near Eastern cultures, marriage was a covenantal agreement, often involving a bride-price and the authority of the father over his daughter's marital status. Samson's initial marriage was irregular from an Israelite perspective (Judges 14:3), yet he still considered the woman his wife. The act of bringing a "kid" (a young goat) was a common gesture of goodwill, a peace offering, or a valuable gift, suggesting Samson's intent to either reconcile, pay a new bride-price, or formally reassert his marital rights. The father's refusal to allow Samson into the "chamber" (a private inner room) was a profound public insult and a clear denial of Samson's perceived marital claims, setting the stage for an inevitable and violent escalation of conflict.
Key Themes
Judges 15:1 powerfully contributes to several overarching themes in the book of Judges and Samson's narrative. Firstly, it highlights the consequences of compromise and disobedience, as Samson's repeated choices to entangle himself with Philistine women, against the spirit of the Nazarite vow and the implicit counsel of his parents, consistently yield bitter fruit and draw him into escalating conflict. Secondly, the verse underscores the theme of divine sovereignty working through flawed human instruments. Although Samson's motives are often driven by personal vengeance, passion, and a sense of injured honor, the narrator explicitly states in the preceding chapter that "it was of the LORD, that he sought an occasion against the Philistines" (Judges 14:4). The father's refusal, though seemingly a human decision rooted in cultural norms and personal affront, becomes the divinely ordained catalyst for Samson's next act of delivering judgment upon the Philistines. Lastly, the passage illuminates cultural practices and the clash of civilizations, showcasing the patriarchal authority within ancient families and the deep-seated animosity between Israel and the Philistines, which frequently manifested through personal disputes that escalated into broader conflict.
Exposition and Analysis
Key Word Analysis
This term refers to a young goat, a valuable animal in ancient agrarian societies. Samson bringing a "kid" was not merely a casual gift; it was a significant gesture, likely intended as a peace offering, a re-establishment of a bride-price, or a tangible expression of his desire to re-establish his marital bond. Its rejection by the father underscores the finality of the marital dissolution from the Philistine family's perspective and the depth of their affront to Samson.
This word denotes a private, inner room, often associated with intimacy and marital privacy. Samson's demand to enter "into the chamber" signifies his expectation of resuming conjugal rights and his rightful place as husband. The father's refusal to allow him access to this private space is a public and humiliating denial of Samson's marital claims, an act that directly challenges his honor and status within the community.
The verb nâthan means "to give" or "to permit," and when used with the negative "lo" (not), it conveys a strong, decisive, and intentional refusal. It is not merely a passive inability but an active prohibition. The father's "would not suffer him to go in" emphasizes his firm stance and determination to prevent Samson from accessing his daughter, highlighting his patriarchal authority and his complete rejection of Samson's attempt at reconciliation or reassertion of rights. This resolute denial is the direct spark for Samson's subsequent vengeful actions.
Verse Breakdown
"But it came to pass within a while after, in the time of wheat harvest"
This opening clause establishes a temporal gap since the dramatic events of Judges 14, allowing for a cooling-off period after Samson's initial rage and return home. The precise specification of "wheat harvest" is crucial, as it sets the stage for the economic vulnerability of the Philistines, whose fields of ripe grain would become Samson's next target for retribution.
"that Samson visited his wife with a kid"
Despite the earlier betrayal by his wife and the fact that she had been given to another man, Samson still considers this woman his "wife" and initiates a visit. The "kid" signifies an attempt at reconciliation, a peace offering, or a gesture to reclaim his marital rights, suggesting Samson's desire to mend the broken relationship, perhaps out of affection, stubbornness, or a sense of possessiveness.
"and he said, I will go in to my wife into the chamber"
Samson's direct statement reveals his clear intention: to resume marital relations. His expectation of entering the "chamber" (a private, intimate space) underscores his belief in his continued marital rights and his desire for conjugal intimacy, despite the previous events that had seemingly dissolved the marriage.
"But her father would not suffer him to go in"
This is the pivotal moment of the verse. The father's firm, active, and public refusal directly thwarts Samson's intention. This denial is a profound insult, a public repudiation of Samson's claims, and a clear indication that the father views the marriage as irrevocably dissolved, especially given that he had already given his daughter to another man (Judges 14:20). This refusal becomes the immediate catalyst for Samson's subsequent acts of vengeance against the Philistines.
Literary Devices
Judges 15:1 employs several literary devices to advance the narrative and deepen its impact. Foreshadowing is prominently featured, as the father's resolute refusal immediately signals the escalation of conflict that will define the remainder of the chapter. This seemingly simple act of denial sets in motion a chain of violent events, culminating in widespread destruction. There is also a subtle Irony at play: Samson, the divinely appointed deliverer of Israel, is consistently entangled in personal, often petty, disputes driven by his own desires and passions. Yet, these very human flaws and grievances are repeatedly used by God to achieve His divine purpose of delivering Israel from the Philistines, demonstrating God's ability to work through imperfect means. The "kid" itself functions as Symbolism, representing Samson's attempt at reconciliation or reassertion of his marital rights, but its rejection powerfully symbolizes the complete breakdown of the relationship and the Philistine family's final severance of ties with Samson. The "chamber" also carries significant Symbolic weight, representing marital intimacy and privilege, the denial of which is a profound affront to Samson's honor and status.
Theological and Thematic Connections
Judges 15:1 serves as a stark reminder of the far-reaching consequences of choices made outside of divine wisdom and covenant faithfulness. Samson's repeated entanglement with Philistine women, a direct violation of Israelite separation principles, consistently leads to personal betrayal and escalating conflict. Yet, within this narrative of human flaw and vengeance, the overarching theme of God's sovereign plan remains remarkably evident. God uses Samson's personal grievances and the Philistines' provocations as "an occasion" to begin delivering Israel from their oppressors, demonstrating His ability to work through imperfect vessels and even through human sin to accomplish His purposes. This passage illustrates that while God's ultimate plan is unthwartable, human choices, particularly those involving compromise and self-will, often dictate the painful and circuitous path by which that plan unfolds, highlighting the principle that "the way of transgressors is hard."
Reflection and Application
Judges 15:1 offers profound insights into the ripple effects of our decisions, particularly in relationships. Samson's return, seemingly an attempt at reconciliation or reassertion of rights, is met with a firm rejection rooted in past betrayals and the father's protective actions. This reminds us that past choices, especially those involving compromise, broken trust, or a disregard for boundaries, do not simply disappear; they often create complex relational landscapes that require careful navigation and sometimes lead to unforeseen and painful consequences. For believers today, this passage encourages us to consider the long-term implications of our actions, especially in matters of the heart, covenant, and spiritual purity. It challenges us to seek reconciliation where possible, but also to recognize when boundaries are necessary due to past harms or irreconcilable differences. Ultimately, it invites us to trust in God's sovereignty, understanding that even in the midst of human brokenness, conflict, and flawed motives, God can and will work out His redemptive purposes, often in ways that expose sin and lead to ultimate deliverance.
Questions for Reflection
FAQ
Why did Samson's father-in-law refuse him entry, especially if Samson brought a gift?
Samson's father-in-law refused him entry primarily because he had already given Samson's wife to "his companion, whom he had used as his friend" (Judges 14:20). This action was a direct consequence of Samson's previous abandonment of his wife in a fit of rage after she betrayed his riddle and he left Timnath (Judges 14:19). From the father's perspective, Samson had forfeited his marital rights by abandoning his wife. The "kid" Samson brought, while a gesture of goodwill or reconciliation, was insufficient to undo the previous actions and the new marital arrangement. The father likely saw Samson as unreliable, dangerous, and a source of trouble, and his refusal was a protective measure for his daughter and a clear statement that the marriage was irrevocably over.
What is the significance of the "wheat harvest" in this verse?
The "wheat harvest" is highly significant for several reasons. Firstly, it indicates a passage of time since the dramatic events of Judges 14, allowing for Samson's anger to subside and for the Philistine family to establish a new marital arrangement for his former wife. Secondly, and most crucially, the wheat harvest period (typically May-June) meant that the fields were full of ripe, dry grain, making them extremely vulnerable to fire. This detail directly sets the stage for Samson's subsequent act of vengeance in Judges 15:4-5, where he uses foxes with torches to burn the Philistines' crops, causing immense economic devastation. The mention of the harvest thus serves as a critical narrative detail, foreshadowing the method and impact of Samson's retaliation and underscoring the Philistines' vulnerability.
Christ-Centered Fulfillment
Judges 15:1, like much of Samson's narrative, points forward to Christ not as a perfect parallel, but as a shadow of the ultimate Deliverer. Samson, though deeply flawed, driven by personal vengeance, and entangled in his own desires, is paradoxically used by God to begin the deliverance of Israel from the Philistines. His personal suffering and rejection, culminating in this verse with the denial of his marital rights and access to his perceived "chamber," become the immediate catalyst for a broader conflict that serves God's redemptive purposes. In a far more profound and perfect way, Jesus Christ, the spotless Son of God, experienced ultimate rejection by His own people, as prophesied in Isaiah 53:3, and faced the ultimate denial of His rightful place and honor. Yet, His rejection and subsequent suffering on the cross were not driven by personal grievance but by divine love and perfect obedience to the Father's will (Philippians 2:8). Through His perfect sacrifice, Christ accomplished a deliverance infinitely greater than Samson's, conquering sin, death, and the powers of darkness (Colossians 2:15). Samson's story, marked by human weakness and God's surprising use of it, ultimately highlights the necessity and glory of a Savior who is truly strong, truly righteous, and whose victory is perfect and complete, securing for us access to the Father's presence and the ultimate "chamber" of intimate communion with God (Hebrews 10:19-20).