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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
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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 15:6 vividly portrays a tragic escalation in the ongoing conflict between Samson and the Philistines. Following Samson's vengeful act of burning their crops, the Philistines investigate the cause. Upon learning that Samson, the son-in-law of the Timnite, was provoked by his wife being given to another man, the Philistines respond with brutal and swift retaliation, burning both the woman and her father to death. This verse starkly illustrates the destructive cycle of human vengeance and the tragic collateral damage of unbridled conflict, setting a grim stage for further violent encounters.
CONTEXT
Exposition and Analysis
Key Word Analysis
The Hebrew word אָב (ʼâb) refers to a father in a literal sense, but also carries broader meanings of progenitor, chief, or source. In this context, "her father" (H1) specifically identifies the Timnite man who gave Samson's wife to his companion. The Philistines' decision to burn him along with his daughter indicates their belief that he was the primary instigator or responsible party for the initial offense against Samson, thereby making him a target for their retribution.
The Hebrew word חָתָן (châthân) denotes a relative by marriage, specifically a son-in-law or bridegroom. When the Philistines are told "Samson, the son in law of the Timnite," this identifies Samson not just by name but by his precise relational connection to the Timnite family. This highlights that the Philistines understood the specific familial slight that provoked Samson's destructive act, allowing them to target those directly involved in the perceived offense.
The Hebrew verb שָׂרַף (sâraph) signifies to be set on fire or to burn, often implying complete destruction or consumption by flames. Its use here, "burnt her and her father with fire" (H8313), emphasizes the extreme and devastating nature of the Philistines' retribution. This was a public, brutal, and total act of vengeance, designed to leave nothing behind and to send a clear, terrifying message of their power and ruthlessness.
Verse Breakdown
"Then the Philistines said, Who hath done this?"
This opening clause reveals the Philistines' immediate reaction to the widespread destruction of their agricultural assets. Their question indicates a desire for accountability and the identification of the perpetrator, driven by the significant economic and social impact of Samson's fiery revenge. It sets up the immediate investigation that follows, demonstrating their organized response to a major threat.
"And they answered, Samson, the son in law of the Timnite, because he had taken his wife, and given her to his companion."
This crucial clause provides the Philistines with the information they sought. The answer identifies Samson by name and, importantly, by his specific relational connection to the Timnite, linking the widespread destruction to a personal grievance. The explanation of the motive—the Timnite father's breach of marriage custom by giving Samson's wife to another man—clarifies the direct cause of Samson's fury, allowing the Philistines to pinpoint the perceived source of the conflict.
"And the Philistines came up, and burnt her and her father with fire."
This final, chilling clause details the Philistines' brutal and decisive response. Having identified the "cause" of Samson's rage (the Timnite's actions), they exact a severe and public retribution. The act of burning with fire signifies a complete and merciless destruction, targeting the very individuals whose actions (or in the wife's case, whose circumstances) led to the initial provocation. This act is intended to be a definitive resolution to the immediate problem, yet it tragically ignites a further, more intense cycle of violence with Samson.
Literary Devices
The narrative in Judges 15:6 employs several powerful literary devices to heighten its impact. Irony is profoundly present, as the Philistines, in their attempt to quell Samson's rage by punishing the Timnite who provoked him, inadvertently escalate the conflict to a far greater degree. The Timnite's decision to give his daughter to a Philistine companion, likely an attempt to appease or avoid conflict, ultimately leads to his and his daughter's horrific deaths at the hands of those he sought to please, creating a tragic peripeteia or reversal of fortune. The passage also utilizes foreshadowing, as this brutal act of retaliation sets the stage for Samson's subsequent, even more devastating, acts of vengeance against the Philistines, indicating an escalating and relentless cycle of violence that will continue throughout the chapter. The stark and graphic description of "burning her and her father with fire" serves as a form of pathos, evoking a strong sense of pity and horror at the innocent (or less culpable) collateral damage in this relentless cycle of retribution.
Theological and Thematic Connections
Judges 15:6 serves as a stark biblical commentary on the destructive nature of unchecked human vengeance and the futility of a "might makes right" approach to conflict resolution. In a period characterized by moral decline and a lack of central authority in Israel, this verse illustrates the tragic consequences when individuals and groups operate outside of God's righteous standards, where personal grievances are met with escalating brutality. The Philistines' act of burning the Timnite and his daughter, while an attempt to address the "root cause" of Samson's anger from their perspective, only perpetuates the cycle of violence, demonstrating that human-driven retribution often leads to greater suffering and further bloodshed, rather than true justice or peace. This narrative underscores the biblical principle that vengeance belongs to God alone, and human attempts to usurp this role invariably lead to chaos and destruction, highlighting the desperate need for divine intervention and a different way of living.
Reflection and Application
The tragic events of Judges 15:6 offer a sobering reflection on the destructive power of unchecked anger and the endless cycle of revenge. In a world where personal slights and perceived injustices often lead to escalating conflicts, this passage serves as a powerful warning against succumbing to the urge for personal retribution. The Timnite father's decision, perhaps born of fear or a misguided attempt at appeasement, and the Philistines' brutal response, both illustrate how human attempts to control or resolve conflict through violence often backfire, leading to greater suffering and the tragic loss of innocent lives. For us today, this narrative challenges us to examine our own reactions to offense and injustice. Do we perpetuate cycles of harm, or do we seek to break them? The call to "leave vengeance to the Lord" is not a passive resignation but an active trust in God's ultimate justice and a commitment to pursuing peace, reconciliation, and forgiveness, even when it feels counter-intuitive. It encourages us to cultivate wisdom and self-control, responding to evil with good, and seeking divine guidance rather than relying on our own impulses for retribution.
Questions for Reflection
FAQ
Why did the Philistines burn the woman and her father?
The Philistines burned Samson's wife and her father as a brutal act of retribution, aiming to eliminate the perceived cause of Samson's destructive rage. From their perspective, the Timnite father's action of giving Samson's wife to another man was the direct provocation that led to Samson's fiery destruction of their crops and property (Judges 15:4-5). By punishing the Timnite and his daughter with such severity, they likely intended to appease Samson, demonstrate their own ruthless justice, and prevent further attacks. This act also reflects the harsh realities of ancient warfare and tribal disputes, where extreme measures were often taken to assert dominance and respond to perceived insults. Tragically, this act only further inflamed Samson's anger, leading to more violence (Judges 15:7-8), demonstrating the futility of human vengeance.
Christ-Centered Fulfillment
The relentless cycle of violence and human failure depicted in Judges 15:6, where vengeance begets more vengeance, powerfully underscores humanity's desperate need for a true deliverer who can break this destructive pattern. Samson, though a judge raised by God, operates largely on personal grievance and raw strength, perpetuating the very chaos he is called to transcend. This narrative, therefore, points forward to Jesus Christ, who perfectly fulfills the role of the ultimate Peacemaker and Deliverer. Unlike Samson, who demanded an "eye for an eye" and retaliated with fire, Christ taught and embodied a radical new way: turning the other cheek (Matthew 5:38-39), loving enemies (Matthew 5:44), and forgiving those who persecute (Luke 23:34). He did not respond to the world's violence with more violence but absorbed it on the cross, becoming the ultimate sacrifice that satisfied divine justice and broke the power of sin and death (Romans 5:8). Through His atoning work, Christ offers reconciliation and peace, not through retribution, but through self-giving love, inviting humanity into a new covenant where the cycle of vengeance is broken by grace and forgiveness (Colossians 1:19-20). He is the Lamb of God who takes away the sin of the world, offering a path to true healing and restoration that human vengeance can never provide (John 1:29).