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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 15:3 captures Samson's defiant declaration of self-justification and his unyielding intent to inflict severe harm upon the Philistines. Following their retaliatory act of burning his Philistine wife and her father, Samson asserts that his impending actions, though destructive and vengeful, will render him morally "more blameless" than his adversaries. This verse marks a pivotal escalation in Samson's deeply personal vendetta against the Philistines, intertwining his fiery pursuit of retribution with God's broader, often paradoxical, purpose of initiating Israel's deliverance through this complex and flawed judge.
Context
Literary Context
This verse is a direct and forceful verbal response from Samson, immediately following a critical turn in his personal conflict with the Philistines. The preceding verses Judges 15:1-2 detail Samson's return to his Philistine wife, only to discover she has been given to his companion, a profound personal affront rooted in the earlier events of Judges 14. The Philistines' subsequent burning of Samson's wife and her father, explicitly mentioned in Judges 15:6, is presented as a response to Samson's previous act of burning their crops Judges 15:4-5. Samson's declaration in Judges 15:3 serves as his immediate, self-justifying prelude to his next, even more violent, acts of retribution, highlighting a relentless and escalating cycle of vengeance that defines much of his narrative in the Book of Judges.
Historical & Cultural Context
The Book of Judges portrays a tumultuous period in Israel's history, characterized by a recurring cycle of spiritual apostasy, subsequent oppression by foreign powers, desperate cries for divine deliverance, and God's raising up of "judges" to provide temporary relief. The Philistines, a dominant maritime people who had settled along the southwestern coast of Canaan, possessed advanced iron technology and superior military organization, making them a formidable and oppressive force against Israel. Within this ancient honor-shame culture, personal and familial affronts, such as the betrayal of a wife or the horrific burning of relatives, were not merely offenses but profound insults that demanded a severe response to restore honor and prevent further humiliation. Samson's actions, though extreme and often driven by personal passion, are deeply rooted in this cultural expectation of vendetta. However, his personal motivations often overshadow, or at least intertwine with, the divine mandate, illustrating the complex interplay between human agency and God's sovereign plan during a chaotic era when "everyone did what was right in his own eyes" Judges 21:25.
Key Themes
Judges 15:3 powerfully encapsulates several key themes prevalent throughout the Samson narrative and the broader Book of Judges. Firstly, Retaliation and Vengeance are central, as Samson's primary motivation is clearly driven by personal payback for the profound indignity and tragedy he has suffered. His declaration initiates a new, more intense phase of his one-man war, fueled by a deep-seated desire for retribution. Secondly, Self-Justification is overtly displayed; Samson believes the Philistines' extreme actions have morally absolved him, granting him a "blameless" right to inflict harm. This highlights his often impulsive and self-serving character, frequently acting on personal grievances while viewing himself as righteous. Thirdly, the verse marks a significant Escalation of Conflict, signaling Samson's intent to intensify his destructive campaign against the Philistines, moving beyond mere property damage to direct, brutal violence. Finally, and perhaps most profoundly, it underscores the theme of the Flawed Deliverer. While Samson is divinely appointed to "begin to deliver Israel from the hand of the Philistines" Judges 13:5, his methods are often deeply personal, driven by passion and vengeance rather than pure divine righteousness, making him a complex and morally ambiguous figure in the unfolding narrative of God's work through imperfect vessels.
Exposition and Analysis
Key Word Analysis
The Hebrew word נָקָה (nâqâh) is a primitive root meaning "to be (or make) clean," "acquitted," "guiltless," or "unpunished." Samson's use of this term is a powerful and self-serving assertion of his perceived moral superiority and justification. He is not merely claiming to be less guilty, but that he is now entirely free from culpability, as if the Philistines' horrific actions (burning his wife and father-in-law) have fully discharged any blame that might have been attributed to him for his previous acts. This self-declared "blamelessness" is a psychological and moral maneuver to rationalize his impending violence, positioning himself as the aggrieved party with a righteous cause for extreme retaliation.
The Hebrew term רַע (raʻ) is a broad and potent word that can mean "bad," "evil," "harm," "mischief," "calamity," or "adversity." In this context, it signifies a significant, intentional infliction of harm or damage, far beyond a mere inconvenience or minor annoyance. Samson is not seeking a mild reprisal but a substantial, destructive act of vengeance. The vagueness of "displeasure" allows for the dramatic and widespread destruction that follows, such as the slaughter of a thousand Philistines with a jawbone Judges 15:15, underscoring the severity of his intended retribution.
Verse Breakdown
"And Samson said concerning them"
This opening clause immediately establishes Samson's direct address regarding the Philistines, highlighting his personal engagement and intense emotional investment in the escalating conflict. His words are not a casual observation but a deliberate and public declaration of intent, revealing his mindset and the powerful, vengeful force driving his subsequent actions. It sets a confrontational and determined tone for the narrative that follows.
"Now shall I be more blameless than the Philistines"
This is the core of Samson's self-justification and moral calculus. The adverb "Now" indicates a critical shift in his perceived moral standing, directly attributable to the Philistines' burning of his wife and father-in-law. He is asserting that their extreme act of violence has elevated his moral position in the conflict, making any retaliation on his part not only justifiable but, in his eyes, morally superior to their actions. It reflects a tit-for-tat mentality, but with Samson claiming the moral high ground and absolving himself of any future guilt.
"though I do them a displeasure"
This concluding clause reveals Samson's clear and unambiguous intention to inflict significant harm. The conjunction "though" suggests a concession or a qualification, as if to say, "Even if my actions cause great harm, I am still justified and free from blame." It underscores his unwavering determination to exact revenge, framing his destructive intent as a righteous and necessary response to the Philistines' perceived greater wrongdoing. This phrase serves as a powerful foreshadowing of the violent and devastating acts that Samson will unleash upon the Philistines.
Literary Devices
The verse employs several potent literary devices that enrich its meaning and reveal Samson's character. Irony is profoundly prominent, as Samson, a divinely appointed judge meant to deliver Israel, claims "blamelessness" while explicitly stating his intention to inflict "displeasure" or harm. His personal vendetta, though sovereignly used by God, stands in stark contrast to the ideal of a righteous, impartial judge, highlighting the deep moral ambiguity of his character and the chaotic nature of the period. The statement also functions as powerful Foreshadowing, directly preceding Samson's most destructive acts of vengeance against the Philistines, such as the slaughter of a thousand men with a jawbone Judges 15:15. Furthermore, the verse serves as a crucial piece of Characterization, vividly revealing Samson's impulsive nature, his strong tendency towards self-justification, and his deeply personal motivations, which often intertwine with, and sometimes overshadow, his divine calling, painting a portrait of a judge driven by passion rather than pure piety.
Theological and Thematic Connections
Samson's declaration in Judges 15:3 offers a stark theological reflection on the nature of vengeance and the human propensity for self-justification. While God often used imperfect individuals to accomplish His purposes in the Old Testament, Samson's personal vendetta, driven by a desire to settle scores and restore his own honor, stands in stark contrast to the divine standard of justice and the New Testament's call to relinquish personal retribution. His claim of "blamelessness" highlights the dangerous human tendency to rationalize harmful actions when wronged, creating a perilous cycle of escalating violence. The narrative demonstrates that even when God works through such flawed instruments, it does not endorse their sinful motivations or methods. Ultimately, the Bible consistently teaches that vengeance belongs to God alone, and believers are called to a higher standard of forgiveness, love for enemies, and trust in divine justice rather than personal retribution.
Reflection and Application
Samson's declaration in Judges 15:3 serves as a powerful mirror for examining our own hearts when confronted with injustice, personal offense, or deep hurt. The human impulse to seek retribution, to justify our anger, and to retaliate when wronged is deeply ingrained in our fallen nature. Samson's "Now shall I be more blameless" resonates with our own internal dialogues where we rationalize our reactions, believing that the other party's greater offense absolves us of any wrongdoing in our response. This verse challenges us to consider the destructive cycle that personal vengeance perpetuates, often escalating conflict rather than resolving it. Instead of seeking to be "more blameless" through retaliation, the Christian walk calls for a radical departure: trusting God's ultimate justice, extending forgiveness, and actively breaking the cycle of an "eye for an eye." It invites us to deeply examine our motivations: Are we driven by personal satisfaction, wounded pride, and a desire for payback, or by a desire for reconciliation, reliance on God's perfect timing, and His methods for true justice?
Questions for Reflection
FAQ
Why did Samson feel "blameless" for his intended actions?
Samson felt "blameless" because the Philistines had significantly escalated the conflict by burning his Philistine wife and her father to death Judges 15:6. In his mind, their extreme and horrific act of violence against his family members (even if they were also responding to his previous actions, like burning their crops in Judges 15:4-5) justified any subsequent harm he inflicted upon them. He believed their actions had crossed a moral line that made him the aggrieved party, thus absolving him of blame for his own impending "displeasure" or destructive acts.
Was Samson truly "blameless" from a divine perspective?
From a purely divine and ethical perspective, Samson was not truly "blameless." While God sovereignly used Samson to begin the deliverance of Israel Judges 13:5, Samson's motivations were often deeply personal, driven by passion, vengeance, and self-interest rather than pure obedience or a righteous desire for God's glory. His actions, though used by God for a larger redemptive purpose, often stemmed from his own sinful impulses and a desire for personal retribution, which stands in stark contrast to God's perfect justice and the higher call for His people to walk in holiness and love.
How does this verse fit with God using Samson, a flawed individual, to achieve His purposes?
This verse highlights a recurring and profound theme throughout the Bible: God's sovereignty often works through imperfect human instruments, even despite their flaws, sinful motivations, and personal agendas. God had a plan to deliver Israel from the oppressive Philistines, and He chose Samson to "begin to deliver" them Judges 13:5. While Samson's personal vengeance was not divinely condoned or ethically endorsed, God sovereignly directed the consequences of Samson's actions to serve His redemptive plan. This demonstrates God's incredible ability to work through human sinfulness and brokenness without endorsing it, ultimately bringing about His will even amidst human disobedience and the chaotic period of the Judges.
Christ-Centered Fulfillment
Samson, in his self-justified pursuit of vengeance, stands as a stark and powerful contrast to the ultimate blameless one, Jesus Christ. Samson sought to be "more blameless" by inflicting "displeasure" and harm upon his enemies, thereby perpetuating a destructive cycle of violence and retribution. Yet, Christ, who was truly blameless, holy, and without sin Hebrews 4:15, did not inflict displeasure but willingly absorbed it. He did not claim blamelessness to justify retaliation, but rather to offer Himself as the perfect, spotless sacrifice, bearing the blame, the sin, and the "displeasure" (God's righteous wrath against sin) of humanity upon the cross 2 Corinthians 5:21. Where Samson's great strength brought temporary, personal vengeance and continued conflict, Jesus' profound weakness on the cross brought eternal reconciliation, peace, and decisively broke the cycle of sin and death Colossians 2:14-15. The true deliverance from our ultimate enemy, sin, comes not through a flawed judge's personal vendetta, but through the Lamb of God who takes away the sin of the world John 1:29, making us truly blameless and holy before God through His perfect, atoning sacrifice Ephesians 1:4.