Judges 15:11

KJV

Then three thousand men of Judah went to the top of the rock Etam, and said to Samson, Knowest thou not that the Philistines [are] rulers over us? what [is] this [that] thou hast done unto us? And he said unto them, As they did unto me, so have I done unto them.

KJV (with Strong's)

Then three {H7969} thousand {H505} men {H376} of Judah {H3063} went {H3381} to the top {H5585} of the rock {H5553} Etam {H5862}, and said {H559} to Samson {H8123}, Knowest {H3045} thou not that the Philistines {H6430} are rulers {H4910} over us? what is this that thou hast done {H6213} unto us? And he said {H559} unto them, As they did {H6213} unto me, so have I done {H6213} unto them.

Complete Jewish Bible

Then 3,000 men from Y'hudah went down to the cave at the Eitam Rock and said to Shimshon, "Don't you know that the P'lishtim are our rulers? What are you doing to us?" He answered, "I've only treated them the way they treated me."

Berean Standard Bible

In response, three thousand men of Judah went to the cave at the rock of Etam, and they asked Samson, “Do you not realize that the Philistines rule over us? What have you done to us?” “I have done to them what they did to me,” he replied.

American Standard Version

Then three thousand men of Judah went down to the cleft of the rock of Etam, and said to Samson, Knowest thou not that the Philistines are rulers over us? what then is this that thou hast done unto us? And he said unto them, As they did unto me, so have I done unto them.

Commentary

### SUMMARY
Judges 15:11 presents a stark confrontation between Samson, the divinely appointed but unconventional deliverer, and three thousand men of Judah, his own kinsmen. This pivotal moment underscores the pervasive fear and deep-seated subjugation of the Israelites under Philistine rule, revealing their willingness to compromise their freedom and even betray their deliverer for the sake of an uneasy peace. Samson's defiant response, rooted in personal retribution, highlights the chaotic and often morally ambiguous nature of the period of the Judges, where divine purpose intersected with human frailty and a profound lack of faith.

### CONTEXT
* **Literary Context:** This verse is strategically placed within the narrative of Samson's early exploits against the Philistines. It immediately follows Samson's vengeful act of burning the Philistine crops and vineyards (Judges 15:1-8) in retaliation for his Philistine wife being given to another man. The Philistines, in turn, retaliated by burning Samson's wife and her father (Judges 15:6), which then provoked Samson to inflict further "great slaughter" upon them (Judges 15:8). The Philistines then mobilized their forces, seeking Samson at Lehi (Judges 15:9-10). It is at this point that the men of Judah, fearing further Philistine reprisal and desiring to appease their overlords, confront Samson at the rock Etam, leading directly to his binding and subsequent miraculous escape and slaughter of a thousand Philistines with a jawbone (Judges 15:12-17). The scene vividly portrays the internal conflict within Israel, where the people's fear of their oppressors outweighed their desire for divine deliverance.
* **Historical & Cultural Context:** The book of Judges chronicles a tumultuous period in Israel's history, characterized by a cyclical pattern of apostasy, divine judgment through foreign oppression, the cry for help, and God raising up a "judge" or deliverer (as seen in [Judges 2:16-19](/judges/2 "Judges 2:16-19 - The Cycle of Judges")). The Philistines were a powerful, technologically advanced (possessing iron weaponry) maritime people who had settled on the southwestern coast of Canaan. By Samson's time, they had established significant dominance over the Israelite tribes, particularly in the southern regions, including Judah. The men of Judah's question, "Knowest thou not that the Philistines are rulers over us?" reflects a deep-seated reality of political and military subjugation. Their actions are driven by a pragmatic desire to avoid further conflict and maintain their precarious existence under Philistine authority, even if it meant handing over their own kinsman and God's chosen deliverer. The "rock Etam" was likely a natural fortress or cave system, providing a defensible hideout.
* **Key Themes:** The verse powerfully illustrates several key themes prevalent in the book of Judges and the broader biblical narrative. Firstly, it highlights the theme of **Fear vs. Faith**, where the men of Judah prioritize their fear of Philistine retaliation over faith in God's power to deliver through Samson. Their resignation to oppression contrasts sharply with Samson's individual, albeit often impulsive, acts of resistance. Secondly, it underscores the theme of **Compromise and Subjugation**, demonstrating the extent of Israel's spiritual apathy and their willingness to appease their oppressors rather than seek true liberation. This echoes the broader spiritual decline of the nation during this period, where "every man did that which was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - A Time Without a King")). Finally, Samson's response, "As they did unto me, so have I done unto them," introduces the theme of **Retributive Justice** or *lex talionis*. While this principle was part of the Mosaic Law for judicial purposes ([Exodus 21:24](/exodus/21-24 "Exodus 21:24 - Eye for an Eye")), Samson applies it personally and fiercely, reflecting his character and the raw, often chaotic, nature of justice during the time of the Judges.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Rulers (Hebrew, _mashal'_):** This verb signifies to "rule," "govern," "have dominion over," or "exercise authority." When the men of Judah declare, "Knowest thou not that the Philistines are rulers over us?", they are articulating a stark reality of their political and social subjugation. It conveys not merely a temporary occupation but an established and accepted state of control, implying a deep sense of resignation and an unwillingness to challenge the existing power structure. This word underscores their perceived helplessness and their fear of provoking their powerful overlords, even at the expense of their own freedom and God's appointed deliverer.
* **Done unto us (Hebrew, _'asah'_):** The verb _'asah_ is a common Hebrew word meaning "to do," "make," or "act." In the context of the Judahites' question, "what [is] this [that] thou hast done unto us?", it carries a tone of accusation and grievance. From their perspective, Samson's actions are not acts of deliverance but disruptive deeds that bring trouble and danger upon them. They view his personal vendettas as a direct threat to their fragile peace with the Philistines, highlighting their self-preservation instinct over any national or spiritual aspiration for freedom.
* **As they did unto me, so have I done unto them (Hebrew, _ka'asher 'asu li ken 'asiti lahem'_):** This phrase is Samson's direct and unapologetic justification for his actions, a clear statement of personal retribution. It is a precise echo of the principle of *lex talionis* ("an eye for an eye"), though applied by Samson as a personal, rather than judicial, response. The repetition of the verb _'asah_ emphasizes the direct, reciprocal nature of his actions. It reveals Samson's character as a man driven by a fierce sense of personal justice and a willingness to meet aggression with equal or greater force, even if his methods are not always aligned with a clear, strategic plan for national liberation.

#### Verse Breakdown
* **"Then three thousand men of Judah went to the top of the rock Etam":** This detail highlights the significant number of men from Samson's own tribe who mobilized, not to support him, but to confront him. The "rock Etam" was likely a natural stronghold or a specific place of refuge where Samson had taken shelter. The sheer scale of this delegation underscores the gravity of the situation from Judah's perspective and their determination to apprehend Samson to appease the Philistines.
* **"and said to Samson, Knowest thou not that the Philistines [are] rulers over us?":** This rhetorical question reveals the core of Judah's fear and their resigned acceptance of their subjugated status. It is an expression of their deep-seated anxiety about Philistine reprisal and their belief that Samson's actions are reckless and counterproductive. It implies a sense of exasperation and a plea for Samson to acknowledge the political reality they live under, a reality they are unwilling or unable to challenge.
* **"what [is] this [that] thou hast done unto us?":** This follow-up question is an accusation, framing Samson's actions not as acts of deliverance for Israel, but as a direct cause of trouble and suffering for the men of Judah. They perceive themselves as victims of Samson's personal vendettas, which threaten to disrupt their uneasy peace with their oppressors. This demonstrates their profound spiritual blindness and lack of faith in God's chosen deliverer.
* **"And he said unto them, As they did unto me, so have I done unto them.":** Samson's response is concise, direct, and unapologetic. It is a clear statement of personal, retributive justice. He views his actions as a direct, proportionate response to the Philistines' provocations against him (e.g., giving his wife to another, burning her and her father). This declaration reveals his individualistic approach to his divine calling, often driven by personal grievances rather than a broad, national strategy for liberation.

#### Literary Devices
Judges 15:11 is rich with **Irony**, as the very people Samson is divinely appointed to deliver are the ones who confront and seek to bind him, prioritizing their own comfort and security under oppression over the prospect of true freedom. The **Dialogue** between the men of Judah and Samson serves to sharply delineate their contrasting perspectives: Judah's fearful pragmatism versus Samson's defiant, individualistic retribution. This creates a powerful **Contrast** between the collective, fearful submission of the Judahites and the singular, divinely empowered, yet often impulsive, resistance of Samson. The **Symbolism** of the "rock Etam" itself is subtle; it is a place of refuge for Samson, yet it becomes the site of his betrayal by his own people, highlighting the internal divisions and spiritual weakness within Israel. The scene also employs **Foreshadowing**, as Judah's willingness to bind Samson here anticipates his later capture and blinding by the Philistines, a consequence of both his own flaws and the lack of support from his people.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates the spiritual and moral decay of Israel during the period of the Judges. The men of Judah's question, "Knowest thou not that the Philistines are rulers over us?", is not merely a statement of fact but a lament of resignation and a justification for their inaction and compromise. It reveals a people who have grown so accustomed to oppression that they fear the very process of deliverance, preferring the predictability of subjugation to the disruptive path of faith and freedom. Theologically, this highlights the dangers of prioritizing worldly comfort and peace over faithfulness to God's calling and His appointed agents. It underscores the recurring biblical theme that true liberation often requires courage, sacrifice, and a willingness to challenge the status quo, even when it is unpopular or inconvenient. Samson, despite his personal flaws, stands as a lone figure of resistance against a complacent and fearful people, demonstrating that God often works through unconventional means and imperfect vessels to achieve His sovereign purposes, even when His people fail to fully cooperate or understand.

* [Judges 2:16-19](/judges/2-16 "Judges 2:16-19 - The Cycle of Apostasy and Deliverance") - Illustrates the cyclical nature of Israel's disobedience, oppression, and God's raising of deliverers.
* [Psalm 118:6](/psalms/118-6 "Psalm 118:6 - The Lord is With Me; I Will Not Be Afraid") - "The Lord is on my side; I will not fear: what can man do unto me?" contrasts sharply with Judah's fear of man.
* [Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance Belongs to God") - "Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord," provides a New Testament perspective on personal retribution, contrasting with Samson's approach.

### REFLECTION AND APPLICATION
Judges 15:11 serves as a potent mirror for self-examination, challenging believers to assess their own responses to spiritual and societal pressures. Like the men of Judah, we can become so comfortable with or accustomed to certain forms of "oppression"—whether it be cultural norms that contradict biblical truth, systemic injustices, or personal sins—that we resist the very means God provides for our deliverance. This verse calls us to confront our fears: are we prioritizing an uneasy peace with the world over courageous obedience to God's radical call? Are we more concerned with avoiding conflict or maintaining social acceptance than with standing for righteousness, even if it means challenging the status quo or facing opposition from unexpected sources, even within the community of faith? Furthermore, it reminds us that God often uses imperfect people and unconventional methods to accomplish His will. Our task is not to judge the vessel but to discern and align with God's sovereign purpose.

#### Questions for Reflection
* **In what areas of my life or in my community am I, like the men of Judah, prioritizing comfort or social acceptance over courageous obedience to God's truth?**
* **How do I respond when God's chosen instruments or methods of deliverance seem unconventional, inconvenient, or disruptive to my established peace?**
* **What "Philistine rulers" (e.g., societal pressures, sinful habits, fear of man) do I allow to dictate my actions or compromise my faith?**
* **How can I cultivate a spirit of faith and courage that trusts in God's power to deliver, even when the odds seem overwhelming or the path is unpopular?**

### FAQ

**Why were the men of Judah so afraid of the Philistines, even to the point of betraying Samson?**

Answer: The men of Judah were deeply entrenched in a long period of Philistine oppression, which had likely lasted for decades, if not longer. The Philistines were a militarily superior force, and the Israelites had grown accustomed to their subjugation. Their fear stemmed from a pragmatic desire to avoid further Philistine retaliation, which Samson's actions directly provoked. They prioritized their uneasy peace and survival under Philistine rule over the disruptive, dangerous, and seemingly individualistic acts of deliverance by Samson. This fear was compounded by a profound lack of faith in God's power to truly deliver them from their oppressors, a common theme throughout the book of Judges (e.g., [Judges 6:1-6](/judges/6-1 "Judges 6:1-6 - Midianite Oppression")). They saw Samson as a liability, not a liberator, because his actions threatened their precarious existence.

**Was Samson's "eye for an eye" response justified from a biblical perspective?**

Answer: Samson's statement, "As they did unto me, so have I done unto them," directly echoes the principle of *lex talionis* found in the Mosaic Law (e.g., [Exodus 21:24-25](/exodus/21-24 "Exodus 21:24-25 - Law of Retribution") and [Leviticus 24:19-20](/leviticus/24-19 "Leviticus 24:19-20 - Eye for an Eye")). However, it's crucial to understand that in the Law, *lex talionis* was a principle of judicial justice, intended to limit vengeance and ensure proportionate punishment administered by the authorities, not a license for personal retaliation. Samson, acting as a lone agent in a chaotic period without central authority, applies this principle personally and fiercely. While God used Samson's actions to "begin to deliver Israel" ([Judges 13:5](/judges/13-5 "Judges 13:5 - Samson's Nazirite Vow and Mission")), his motivations were often driven by personal vendetta and impulse rather than a clear, Spirit-led strategy for national liberation. His actions reflect the raw, often violent, nature of the Judges period, where justice was often rough and ready, and personal retribution sometimes stood in for formal legal process. From a New Testament perspective, believers are called to a higher standard of love and forgiveness, leaving vengeance to God (e.g., [Romans 12:19](/romans/12-19 "Romans 12:19 - Do Not Avenge Yourselves")).

### CHRIST-CENTERED FULFILLMENT
Judges 15:11, though depicting a flawed deliverer and a fearful people, foreshadows the ultimate Divine Deliverer, Jesus Christ, in profound ways, primarily through contrast. Samson, chosen by God and endowed with supernatural strength, was rejected and betrayed by his own people, the men of Judah, who handed him over to his enemies out of fear and compromise. This mirrors the rejection of Jesus by His own people, Israel, who cried out, "Crucify him!" ([Matthew 27:22](/matthew/27-22 "Matthew 27:22 - The Crowd Demands Jesus' Crucifixion")) and delivered Him to the Roman authorities ([John 19:15-16](/john/19-15 "John 19:15-16 - Jesus Delivered to Be Crucified")). While Samson's strength was physical and his deliverance temporary, focused on freeing Israel from Philistine oppression, Christ's power is spiritual and eternal, delivering humanity from the ultimate oppressors: sin, death, and the devil ([Hebrews 2:14-15](/hebrew/2-14 "Hebrews 2:14-15 - Jesus Destroys the Power of Death")). Samson's actions were driven by a principle of "eye for an eye," a personal retribution for wrongs done to him; Christ, however, did not come to exact vengeance but to offer Himself as the perfect, spotless [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), demonstrating ultimate self-sacrificial love ([Philippians 2:5-8](/philippians/2-5 "Philippians 2:5-8 - Christ's Humility")). Unlike Samson, whose strength was eventually compromised by his own weaknesses, Christ's power and victory over sin and death are absolute and eternal, securing true and lasting freedom for all who believe ([Romans 8:1-2](/romans/8-1 "Romans 8:1-2 - No Condemnation in Christ Jesus")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Judges 13:1

¶ 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.

Judges 14:4

But his father and his mother knew not that it [was] of the LORD, that he sought an occasion against the Philistines: for at that time the Philistines had dominion over Israel.

Deuteronomy 28:47

Because thou servedst not the LORD thy God with joyfulness, and with gladness of heart, for the abundance of all [things];

Deuteronomy 28:48

Therefore shalt thou serve thine enemies which the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all [things]: and he shall put a yoke of iron upon thy neck, until he have destroyed thee.

Deuteronomy 28:13

And the LORD shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do [them]:

Psalms 106:40

Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance.

Psalms 106:42

Their enemies also oppressed them, and they were brought into subjection under their hand.