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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 15:9–17. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Samson violently pursued by the Philistine. They went up in a body, a more formidable force than they had together when Samson smote them hip and thigh; and they pitched in Judah, and spread themselves up and down the country, to find out Samson, who they heard had come this way, Jdg 15:9. When the men of Judah, who had tamely submitted to their yoke, pleaded that they had paid their tribute, and that none of their tribe had given them any offence, they freely own they designed nothing in this invasion but to seize Samson; they would fight neither against small nor great, but only that judge of Israel (Jdg 15:10), to do to him as he has done to us, that is, to smite his hip and thigh, as he did ours - an eye for an eye. Here was an army sent against one man, for indeed he was himself an army. Thus a whole band of men was sent to seize our Lord Jesus, that blessed Samson, though a tenth part would have served now that his hour had come, and ten times as many would have done nothing if he had not yielded.
II.Samson basely betrayed and delivered up by the men of Judah, Jdg 15:11.
Of Judah were they? Degenerate branches of that valiant tribe! Utterly unworthy to carry in their standard the lion of the tribe of Judah. Perhaps they were disaffected to Samson because he was not of their tribe. Out of a foolish fondness for their forfeited precedency, they would rather be oppressed by Philistines than rescued by a Danite. Often has the church's deliverance been obstructed by such jealousies and pretended points of honour. Rather it was because they stood in awe of the Philistines, and were willing, at any rate, to get them out of their country. If their spirits had not been perfectly cowed and broken by their sins and troubles, and they had not been given up to a spirit of slumber, they would have taken this fair opportunity to shake off the Philistine's yoke. If they had had the least spark of ingenuousness and courage remaining in them, having so brave a man as Samson was to head them, they would now have made one bold struggle for the recovery of their liberty; but no marvel if those that had debased themselves to hell in the worship of their dung-hill gods (Isa 57:9) thus debased themselves to the dust, in submission to their insulting oppressors. Sin dispirits men, nay, it infatuates them, and hides from their eyes the things that belong to their peace. Probably Samson went into the border of that country to offer his service, supposing his brethren would have understood how that God by his hand would deliver them, as Moses did, Act 7:25. But they thrust him from them, and very disingenuously,
1.Blamed him for what he had done against the Philistines, as if he had done them a great injury. Such ungrateful returns have those often received that have done the best service imaginable to their country. Thus our Lord Jesus did many good works, and for these they were ready to stone him.
2.They begged of him that he would suffer them to bind him, and deliver him up to the Philistines. Cowardly unthankful wretches! Fond of their fetters and in love with servitude! Thus the Jews delivered up our Saviour, under pretence of a fear lest the Romans should come and take away their place and nation. With what a sordid servile spirit do they argue, Knowest thou not that the Philistines rule over us? And whose fault was that? They knew they had no right to rule over them, nor would they have been sold into their hands if they had not first sold themselves to work wickedness.
III.Samson tamely yielding to be bound by his countrymen, and delivered into the hands of his enraged enemies, Jdg 15:12, Jdg 15:13.
Now easily could he have beaten them off, and kept the top of his rock against these 3000 men, and none of them all could, or durst, have laid hands on him; but he patiently submitted,
1.That he might give an example of great meekness, mixed with great strength and courage; as one that had rule over his own spirit, he knew how to yield as well as how to conquer.
2.That, by being delivered up to the Philistine, he might have an opportunity of making a slaughter among them.
3.That he might be a type of Christ, who, when he had shown what he could do, in striking those down that came to seize him, yielded to be bound and led as a lamb to the slaughter. Samson justified himself in what he had done against the Philistines: "As they did to me, so I did to them; it was a piece of necessary justice, and they ought not to retaliate it upon me, for they began." He covenants with the men of Judah that, if he put himself into their hands, they should not fall upon him themselves, because then he should be tempted to fall upon them, which he was very loth to do. This they promised him (Jdg 15:13), and then he surrendered. The men of Judah, being his betrayers, were in effect his murderers; they would not kill him themselves, but they did that which was worse, they delivered him into the hands of the uncircumcised Philistines, who they knew would do worse than kill him, would abuse and torment him to death. Perhaps they thought, as some think Judas did when he betrayed Christ, that he would by his great strength deliver himself out of their hands; but no thanks to them if he had delivered himself, and, if they thought he would do so, they might of themselves have thought this again, that he could and would deliver them too if they would adhere to him and make him their head. Justly is their misery prolonged who, to oblige their worst enemies, thus abuse their best friend. Never were men so infatuated except those who thus treated our blessed Saviour.
IV.Samson making his part good against the Philistines, even when he was delivered into their hands, fast pinioned with two new cords.
The Philistines, when they had him among them, shouted against him (Jdg 15:14), so triumphing in their success, and insulting over him. If God had not tied their hands faster than the men of Judah had tied his, they would have shot at him (as their archers did at Saul) to dispatch him immediately, rather than have shouted at him, and given him time to help himself. But their security and joy were a presage of their ruin. When they shouted against him as a man run down, confident that all was their own, then the Spirit of the Lord came upon him, came mightily upon him, inspired him with more than ordinary strength and resolution. Thus fired,
1.He presently got clear of his bonds. The two new cords, upon the first struggle he gave, broke, and were melted (as the original word is) from off his hands, no doubt to the great amazement and terror of those that shouted against him, whose shouts were hereby turned into shrieks. Observe, When the Spirit of the Lord came upon him, his cords were loosed. Where the Spirit of the Lord is there is liberty, and those are free indeed who are thus freed. This typified the resurrection of Christ by the power of the Spirit of holiness. In it he loosed the bands of death, and its cords, the grave-clothes, fell from his hands without being loosed, as Lazarus's were, because it was impossible that the mighty Saviour should be holden of them; and thus he triumphed over the powers of darkness that shouted against him, as if they had him sure.
2.He made a great destruction among the Philistines, who all gathered about him to make sport with him, Jdg 15:15. See how poorly he was armed: he had no better weapon than the jaw-bone of an ass, and yet what execution he did with it! he never laid it out of his hand till he had with it laid 1000 Philistines dead upon the spot; and thus that promise was more than accomplished. One of you shall chase a thousand, Jos 23:10. A jaw-bone was an inconvenient thing to grasp, and, one would think, might easily be wrested out of his hand, and a few such blows as he gave with it might have crushed and broken it, and yet it held good to the last. Had it been the jaw-bone of a lion, especially that which he himself had slain, it might have helped to heighten his fancy and to make him think himself the more formidable; but to take the bone of that despicable animal was to do wonders by the foolish things of the world, that the excellency of the power might be of God and not of man. One of David's worthies slew 300 Philistines at once, but it was with a spear, Ch1 11:11. Another slew of them till his hand was weary and stuck to his sword, Sa2 23:10. But they all came short of Samson. What could be thought too hard, too much, for him to do, on whom the Spirit of the Lord came mightily! Through God we shall do valiantly. It was strange the men of Judah did not now come in to his aid: cowards can strike a falling enemy. But he was to be a type of him that trod the wine-press alone.
V.Samson celebrating his own victory, since the men of Judah would not do even that for him.
He composed a short song, which he sang to himself, for the daughters of Israel did not meet him, as afterwards they did Saul, to sing, with more reason, Samson hath slain his thousands. The burden of this song was, With the jaw-bone of an ass, heaps upon heaps, have I slain a thousand men, Jdg 15:16. The same word in Hebrew (chamor) signifies both an ass and a heap, so that this is an elegant paronomasia, and represents the Philistines falling as tamely as asses. He also gave a name to the place, to perpetuate the Philistines' disgrace, Jdg 15:17. Ramath-lehi, the lifting up of the jaw-bone. Yet he did not vain-gloriously carry the bone about with him for a show, but threw it away when he had done with it. So little were relics valued then.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
But Samson did not forgive the Philistines their wrong, nor rest content with this measure of vengeance, but he slew them with a great slaughter, and many of them fell by the sword. And he retired to Etam, a torrent in the wilderness, where was a rock, a stronghold of the tribe of Judah. Now the Philistines, not daring to attack him, nor scale the steep heights on which this fortress stood, began to assail with threats of war the tribe of Judah: but when they saw that the plea of the men of Judah was a good one, that it was neither just nor fair nor expedient for them to destroy their own subjects and tributaries, especially for another man's fault, they took counsel, and required that the author of the outrage should be delivered up to them, in order that his countrymen might be exonerated from the consequences of it.
These terms being imposed upon them, the men of Judah gathered together three thousand of their tribe and went up to him, and premising that they were subject to the Philistines, and obliged to obey them, not willingly but by terror, they thus sought to turn away from themselves the odium of their act, throwing it upon those by whom they were constrained. Wherefore he thus replied, What kind of Justice is it, O children of Abraham, that the satisfaction I have taken for my bride first over-reached and then torn from me should be injurious to me, and that I may not safely avenge this private injury? Have ye so turned your minds to the low offices of slaves, as to become the ministers of the insolence of others, and to turn your arms against yourselves? If I must perish, because I gave free vent to my grief, I had rather perish by the hand of the Philistines. My home has been attempted, my wife tampered with, if I have not been allowed to live without harm from them, at least let my own countrymen be free from the guilt of my death. I did but requite the injury I had received, I did not inflict one. Judge ye whether it was an equal return. They complain of the loss of their home, I of the loss of my wife; compare the sheaves of corn, with a companion of the marriage bed. They have sanctioned my grief by avenging my injuries. Consider to what an office they have appointed you. They desire you to put to death that man, whom they themselves have judged worthy to be avenged on those who wronged him, and to whose vengeance they ministered. But if your necks are thus bowed down to these proud men, deliver me into the hand of the enemy, slay me not yourselves; I refuse not to die, but I shrink from implicating you in my death. If from fear ye comply with their insolence, bind my hands with chains: though unarmed they will break their bonds and find a weapon for themselves. They will assuredly consider that you have satisfied the imposed condition, if you deliver me alive into their hands.
When they heard this, though three thousand men had come up, they swore to him that they would make no attempt on his life, only he must submit to be bound, in order that they might formally surrender him, and so keep clear of the crime of which they were accused.
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Summary
Judges 15:11 captures a pivotal and deeply ironic moment in the narrative of Samson, the divinely appointed deliverer, as he is confronted not by his Philistine enemies, but by three thousand men of Judah, his own kinsmen. This encounter starkly reveals the pervasive fear and deep-seated subjugation of the Israelite people under Philistine rule, highlighting their willingness to compromise their freedom and even betray their deliverer for the sake of an uneasy peace. Samson's defiant and personally retributive response underscores the chaotic and morally ambiguous nature of the period of the Judges, where divine purpose intersected with profound human frailty and a widespread lack of faith among God's chosen people.
Context
Literary Context
This verse is strategically positioned within the escalating conflict between Samson and the Philistines. It immediately follows Samson's intense acts of personal vengeance: first, burning the Philistine crops and vineyards (Judges 15:1-5) in retaliation for his Philistine wife being given to another man, and then inflicting "great slaughter" (Judges 15:8) after the Philistines burned his wife and her father. The Philistines, seeking retribution for these attacks, mobilize their forces and encamp in Judah, demanding Samson's surrender (Judges 15:9-10). It is at this critical juncture that the men of Judah, fearing further Philistine reprisal, descend to the rock Etam to confront Samson. This confrontation sets the stage for Samson's binding, his miraculous escape, and his subsequent 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 era in Israel's history, marked by a cyclical pattern of apostasy, divine judgment through foreign oppression, the people's cry for help, and God raising up a "judge" or deliverer (Judges 2:16-19). The Philistines were a formidable maritime people who had settled on the southwestern coast of Canaan, possessing advanced military technology, including iron weaponry, which gave them a significant advantage over the Israelites. By Samson's time, they had established considerable dominance over the Israelite tribes, particularly in the southern regions, including Judah. The men of Judah's rhetorical question, "Knowest thou not that the Philistines are rulers over us?", reflects the harsh reality of their 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 Samson a defensible hideout.
Key Themes
This 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). 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), 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
This primitive root signifies "to know," encompassing a wide range of meanings from simple ascertainment to deep understanding, recognition, and even experience. When the men of Judah ask Samson, "Knowest thou not that the Philistines are rulers over us?", they are not merely asking if he possesses information, but rather challenging his awareness of their lived reality—their deep-seated subjugation and the consequences of his actions on their precarious peace. It implies a demand for him to acknowledge and conform to their perceived political and social truth.
Derived from a primitive root meaning "to rule," this verb describes the exercise of dominion, governance, or authority. The Judahites' declaration that the Philistines "are rulers over us" articulates a stark and accepted reality of their political and social subjugation. It conveys not merely a temporary occupation but an established and seemingly unchallengeable state of control, implying a deep sense of resignation and an unwillingness to defy the existing power structure. This word underscores their perceived helplessness and their fear of provoking their powerful overlords.
This versatile primitive root means "to do" or "to make" in its broadest sense, covering actions, accomplishments, and even the creation of things. In the Judahites' accusation, "what [is] this [that] thou hast done unto us?", it carries a tone of grievance, framing Samson's actions not as acts of deliverance but as disruptive deeds that bring trouble and danger upon them. In Samson's defiant reply, "As they did unto me, so have I done unto them," the repetition of ʻâsâh emphasizes the direct, reciprocal, and retributive nature of his actions, presenting them as a precise, albeit personal, response to the Philistines' provocations.
Verse Breakdown
"Then three thousand men of Judah went to the top of the rock Etam"
This detail underscores the sheer numerical superiority of Samson's own kinsmen who mobilized, not to support him, but to confront and apprehend him. The "rock Etam" likely served as a natural stronghold or a specific place of refuge where Samson had taken shelter, emphasizing his isolated position even within his own tribe. The scale of this delegation highlights the gravity of the situation from Judah's perspective and their determination 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 a direct 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.
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, trusting that His ways are higher than our ways.
Questions for Reflection
FAQ
Why were the men of Judah so afraid of the Philistines, even to the point of betraying Samson?
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, possessing iron weaponry, 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). They saw Samson as a liability, not a liberator, because his personal vendettas threatened their precarious existence.
Was Samson's "eye for an eye" response justified from a biblical perspective?
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 and Leviticus 24:19-20). 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), 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).
Christ-Centered Fulfillment
Judges 15:11, though depicting a flawed deliverer and a fearful people, powerfully foreshadows the ultimate Divine Deliverer, Jesus Christ, primarily through striking contrasts. Samson, chosen by God and endowed with supernatural strength, was ironically rejected and betrayed by his own people, the men of Judah, who handed him over to his enemies out of fear and compromise. This profoundly mirrors the rejection of Jesus by His own people, Israel, who cried out, "Crucify him!" (Matthew 27:22) and delivered Him to the Roman authorities (John 19:15-16). 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). 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, demonstrating ultimate self-sacrificial love and grace (Philippians 2:5-8). Unlike Samson, whose strength was eventually compromised by his own weaknesses and the betrayal of those closest to him, 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).