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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 15:12 presents a moment of intense drama and moral ambiguity, as three thousand men of Judah confront Samson at the rock Etam. Driven by a palpable fear of Philistine reprisal and a desperate desire for peace, they declare their intent to bind him and deliver him into the hands of their oppressors. In a surprising display of calculated submission, Samson, despite his extraordinary strength, assents to their demands, but only after securing a solemn oath from his kinsmen that they themselves would not harm him. This critical exchange vividly illustrates the spiritual and political degradation within Israel during the period of the Judges, highlighting the stark contrast between the people's fear-driven appeasement and Samson's divinely purposed, though often unconventional, path toward Israel's deliverance.
Context
Literary Context
This verse is strategically placed within the narrative of Samson's escalating conflict with the Philistines. Immediately preceding this event, Samson has exacted a brutal revenge for the burning of his Philistine wife and her father by setting fire to the Philistines' fields, vineyards, and olive groves, causing widespread devastation (Judges 15:4-5). This act of vengeance provokes a severe Philistine response, as they ascend to Lehi, threatening Judah and demanding Samson's surrender (Judges 15:9-10). It is in this atmosphere of heightened tension and Philistine aggression that the men of Judah, a significant contingent of Israelite leadership, descend to the rock Etam. Their purpose is not to defend their divinely appointed judge, but rather to apprehend him, setting the stage for Samson's seemingly paradoxical submission, which ultimately serves as a divinely orchestrated prelude to another miraculous display of his God-given strength against the Philistines.
Historical & Cultural Context
The era of the Judges (approximately 1200-1000 BCE) was a turbulent period for Israel, marked by a recurring cycle of apostasy, divine judgment through foreign oppression, and subsequent deliverance by charismatic leaders known as judges. During this time, the Philistines, a formidable "Sea Peoples" group who had established themselves along the southwestern coast of Canaan, exerted significant military and economic control over Israel, notably through their monopoly on iron technology, which gave them a distinct military advantage (1 Samuel 13:19-22). The Israelite tribes, lacking a centralized government and often disunited, frequently succumbed to fear and compromise rather than demonstrating faith in God for deliverance. The actions of the men of Judah in Judges 15 are a poignant reflection of this broader cultural reality: a people so deeply entrenched in oppression that they would rather appease their overlords by betraying their own divinely appointed deliverer than risk further conflict. Their palpable fear of the Philistines superseded any sense of national solidarity or trust in God's power.
Key Themes
This verse powerfully contributes to several overarching themes within the book of Judges and the broader biblical narrative. Firstly, it starkly illustrates the pervasive theme of betrayal and appeasement within Israel. Instead of rallying in support of their judge, the men of Judah choose to surrender Samson, revealing a profound spiritual and political weakness driven by their fear of the Philistines. This act of compromise underscores the moral decay and lack of faith prevalent during this period, where the people prioritized temporary peace over divine deliverance, a pattern tragically repeated throughout the book of Judges. Secondly, Samson's response introduces the theme of calculated submission and divine sovereignty. Despite his immense strength, Samson willingly allows himself to be bound, but under a specific, crucial condition. This seemingly counterintuitive act foreshadows his subsequent miraculous escape and further victories, demonstrating that God's intricate plan often unfolds through unexpected means, even through the apparent weakness or betrayal of His own people. His demand for an oath from his kinsmen before allowing himself to be bound foreshadows the extraordinary demonstration of his God-given strength that would immediately follow. Finally, the interaction sharply contrasts fear versus faith. The men of Judah are paralyzed by fear, leading to their unfaithful actions, while Samson, though operating in a complex and often flawed manner, exhibits a profound, albeit unconventional, form of faith, trusting that God will use even his capture for His ultimate purposes of delivering Israel from Philistine oppression, a mission first announced at his birth in Judges 13:5.
Exposition and Analysis
Key Word Analysis
This verb (H631) signifies to tie, to shackle, or to imprison. In this context, it refers to the physical restraint the men of Judah intend to impose upon Samson. For Samson, however, his agreement to be "bound" is not an act of defeat but a strategic concession, a calculated step within God's larger, mysterious plan for him to strike against the Philistines. It highlights the paradox of his immense strength being momentarily contained, only to be unleashed with even greater, divine force.
To take an oath (H7650), often invoking a divine witness or a solemn commitment. Samson's demand for an oath elevates his condition from a mere request to a solemn covenant. In ancient Near Eastern culture, an oath was a binding commitment, carrying significant social, legal, and religious weight. By requiring this, Samson ensures that his own people will not be the direct agents of his death, preserving his role as God's instrument against the Philistines and demonstrating a shrewd understanding of the gravity of their promise.
This verb (H6293) can mean to impinge, touch, strike, or injure. Here, it specifically denotes an act of violence or direct harm. Samson's precise wording, "that ye will not fall upon me yourselves," indicates his concern that his own countrymen might directly cause his demise, thereby thwarting God's larger purpose for him to deliver Israel from the Philistines. It underscores his unique divine calling and the necessity for him to be preserved for the ultimate confrontation with the true enemy.
Verse Breakdown
"And they said unto him, We are come down to bind thee"
The men of Judah, representing the fearful and spiritually compromised Israelites, explicitly state their immediate intention. Their "coming down" implies a descent from their position, both geographically and morally, to confront Samson, reflecting their subservience to the Philistines' demands. Their declared purpose is unequivocally to restrain Samson, not to offer him aid or protection.
"that we may deliver thee into the hand of the Philistines"
This clause reveals the core motivation behind their action: the appeasement of the Philistines. They are willing to betray their divinely appointed judge—a deliverer who was to "begin to deliver Israel"—to avoid further conflict or punishment from their oppressors. This act highlights their profound spiritual weakness, their lack of faith, and their failure to trust in God's power to deliver them. The phrase "into the hand of the Philistines" emphasizes the transfer of power and control.
"And Samson said unto them, Swear unto me"
Samson's response is both surprising and strategically brilliant. Despite his superhuman strength, he agrees to be bound, but not without a crucial, non-negotiable condition. His demand for an oath underscores the gravity of his request and seeks to bind his countrymen to a solemn promise, ensuring their non-aggression and preventing them from becoming direct participants in his death.
"that ye will not fall upon me yourselves"
This specific condition reveals Samson's immediate and primary concern. He is willing to be delivered to the Philistines, trusting God for his subsequent deliverance from them, but he requires an explicit assurance that his own people will not be the ones to directly harm or kill him. This demonstrates a calculated risk, a profound, albeit unconventional, faith in God's ongoing plan for his life and mission, and a desire to reserve his strength for the true enemy.
Literary Devices
The passage is rich with several literary devices that enhance its dramatic and theological impact. Irony is profoundly evident, as the very people Samson is called to deliver are the ones who come to bind him and deliver him to his enemies. This tragic reversal of roles highlights the deep spiritual and moral decay within Israel during the Judges period, where fear and pragmatic compromise overshadowed faith and national solidarity. There is also clear Foreshadowing in Samson's willing submission. His allowing himself to be bound, coupled with his specific condition, strongly hints at the miraculous escape and subsequent victory that is about to unfold. This calculated vulnerability sets the stage for a dramatic and divinely empowered display of strength. Furthermore, a sharp Contrast is drawn between the fear-driven, unfaithful actions of the men of Judah and Samson's strategic, faith-infused (though still humanly flawed) decision. This contrast underscores the pervasive theme of Israel's spiritual decline versus God's persistent, even if unconventional, work through His chosen instruments.
Theological and Thematic Connections
Judges 15:12 offers a stark portrayal of the human condition in the face of oppression and the surprising, often paradoxical, ways in which God's sovereign plan unfolds. The betrayal of Samson by his own people is a powerful commentary on the spiritual and moral bankruptcy of Israel during this era, where self-preservation and appeasement trumped loyalty to God's chosen deliverer. It underscores the recurring biblical theme that God's work is often accomplished not through the strength or faithfulness of His people, but precisely despite their weakness and compromise. Samson's strategic submission, on the other hand, illustrates a profound trust in God's ability to work through seemingly impossible situations, even when it involves personal vulnerability. It reminds us that God's ultimate purposes cannot be thwarted by human fear or betrayal, and He can use even the most dire circumstances to advance His kingdom and bring about His intended deliverance.
Reflection and Application
This passage serves as a potent reminder of the insidious dangers of compromise born of fear and the profound importance of trusting God's overarching plan, even when circumstances seem illogical or disadvantageous. The actions of the men of Judah challenge us to examine our own lives: are there areas where we compromise our convictions or betray what is right for the sake of temporary peace, social acceptance, or to avoid discomfort? Do we allow fear of external pressures or potential consequences to dictate our actions, rather than relying on God's strength and guidance? Samson's calculated submission, while unique to his divine calling and the specific context, offers a principle of courageous faith. It teaches us that sometimes, allowing ourselves to be vulnerable or to endure a difficult situation, under God's watchful eye, can be the very path He uses to bring about a greater victory. We are called to stand firm in our faith, even when facing opposition from unexpected sources, and to trust that God's purposes will prevail, often in ways we cannot foresee or fully comprehend.
Questions for Reflection
FAQ
Why didn't Samson, with his immense strength, simply resist the men of Judah?
Samson's decision not to resist the 3,000 men of Judah, despite his superhuman strength, was a profoundly strategic and divinely orchestrated act. His lifelong mission, as declared at his birth (Judges 13:5), was to "begin to deliver Israel out of the hand of the Philistines." His miraculous power was specifically intended for engaging the Philistines, not for internal conflict or bloodshed with his own people. By allowing himself to be bound by the men of Judah, he avoided shedding Israelite blood and ensured that his next confrontation would be with the true enemy, the Philistines. This calculated submission was an integral part of God's larger plan to bring Samson into direct contact with the Philistines, setting the stage for his miraculous escape from their grasp and his subsequent slaughter of a thousand Philistines with the jawbone of a donkey (Judges 15:14-16). It demonstrated a profound, albeit unconventional, trust in God's method of deliverance.
What does this verse reveal about the spiritual and political state of Israel during the period of the Judges?
Judges 15:12 paints a grim and revealing picture of Israel's spiritual and political decline during the Judges period. The fact that 3,000 men of Judah, representing a significant portion of the nation's leadership and manpower, would choose to betray their divinely appointed judge to appease their Philistine oppressors speaks volumes about the nation's condition. It reveals a people who had largely abandoned their covenant with God, prioritizing self-preservation and temporary peace over faithfulness and reliance on divine deliverance. Their fear of the Philistines was greater than their faith in the Lord, leading them to compromise their identity and mission as God's chosen people. This incident is a microcosm of the broader theme prevalent throughout the book of Judges, where "every man did that which was right in his own eyes" (Judges 21:25), leading to cycles of apostasy, foreign oppression, and profound moral decay, underscoring the desperate need for a righteous king and a true spiritual revival.
Christ-Centered Fulfillment
Samson's willing submission to be bound by his own people, only to be delivered into the hands of his enemies, profoundly foreshadows the ultimate act of self-sacrifice by Jesus Christ. Like Samson, Jesus, though possessing infinite divine power, willingly allowed Himself to be betrayed by one of His own disciples, Judas Iscariot (Matthew 26:47-50), and subsequently delivered into the hands of His oppressors—the Roman authorities and the Jewish religious leaders (John 18:28-32). This was not an act of weakness or helplessness, but a deliberate, sovereign choice to fulfill the Father's redemptive will, as Jesus Himself declared, "No one takes it from me, but I lay it down of my own accord" (John 10:17-18). Samson's submission led to a temporary, physical victory over the Philistines; Christ's submission to the cross, however, led to the ultimate, eternal victory over sin, death, and the spiritual powers of darkness (Colossians 2:15). He became bound by human hands and suffered a humiliating death so that humanity might be set free from the bonds of sin, ultimately destroying "him who has the power of death, that is, the devil" (Hebrews 2:14-15). Thus, Samson's paradoxical path to deliverance, through willing vulnerability, serves as a powerful Old Testament echo of the greater, redemptive work of the Lamb of God, who, through His ultimate sacrifice, secured true and lasting freedom for all who believe.