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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 15:8 powerfully narrates Samson's brutal and decisive retaliation against the Philistines, a direct consequence of their burning of his wife and father-in-law. This verse vividly portrays his divinely-empowered strength as he inflicts an overwhelming and comprehensive defeat, encapsulated by the graphic idiom "smote them hip and thigh with a great slaughter." Immediately following this act of personal vengeance and initial deliverance for Israel, Samson strategically withdraws to the isolated and defensible stronghold of the rock Etam, highlighting his unique and solitary role as one of God's judges.
Context
Literary Context
This verse serves as the climactic response to the Philistines' horrific act of burning Samson's wife and her father, detailed in Judges 15:6. The conflict began earlier when Samson, angered by his wife's betrayal and subsequent marriage to another, retaliated by burning the Philistine grain fields. The Philistines' brutal counter-retaliation, intended to appease Samson, instead ignited his personal fury, escalating the dispute into a full-scale, bloody vendetta. Judges 15:8 marks the apex of this cycle of escalating violence, showcasing Samson's unparalleled capacity for destruction and setting the immediate stage for the Philistines' subsequent attempt to capture him, which prompts the men of Judah to intervene in Judges 15:9-13.
Historical & Cultural Context
The period of the Judges (approximately 12th-11th centuries BC) was a turbulent era for Israel, characterized by a recurring cycle of disobedience, oppression, repentance, and divine deliverance, as succinctly summarized in Judges 2:16-19. The Philistines, a powerful "Sea Peoples" group, had established a formidable presence on the southwestern coastal plain of Canaan. Renowned for their superior iron technology and military organization, they frequently oppressed the Israelites, particularly during Samson's time. The idiom "smote them hip and thigh" vividly reflects the brutal realities of ancient warfare, where close-quarters combat aimed at inflicting total incapacitation. Retreating to natural strongholds like "the rock Etam" was a common and effective defensive strategy in the rugged terrain of ancient Israel, providing both security and a strategic vantage point.
Key Themes
Samson's narrative, and this verse in particular, powerfully illustrates several significant themes. Firstly, Vengeance and Retribution are central, as Samson's actions are consistently driven by personal grievances, yet paradoxically serve as instruments of divine judgment against Israel's oppressors. Secondly, Supernatural Strength is the defining characteristic of Samson; his ability to inflict such "great slaughter" single-handedly underscores the extraordinary, God-given power that sets him apart as a Nazirite, a power first demonstrated when he tore a lion apart with his bare hands. Lastly, the theme of the Solitary Deliverer is prominent. Unlike other judges who led armies (e.g., Gideon's strategic maneuvers in Judges 7), Samson operates almost entirely alone, relying solely on his unique strength. His retreat to Etam further emphasizes his isolation and the unconventional nature of his divine calling to begin to deliver Israel from the hand of the Philistines.
Exposition and Analysis
Key Word Analysis
This primitive root signifies to strike, beat, or slay, encompassing a wide range of violent actions from a light tap to a severe, destructive blow. In the context of Judges 15:8, it denotes a relentless, overwhelming, and utterly decisive assault, leading to widespread casualties. The verb emphasizes the ferocity and effectiveness of Samson's attack, highlighting his capacity to inflict immense damage.
Derived from a root meaning "to be soft," this word primarily refers to the thigh or upper leg. In the idiom "hip and thigh," it contributes to the imagery of a complete and devastating defeat. Striking the thigh, a vital area for movement and stability, signifies rendering an opponent utterly incapacitated and unable to stand or fight. It conveys a sense of total physical destruction and incapacitation.
This noun, derived from the verb nâkâh (to strike), refers to a blow, wound, or, as in this context, a great killing or massacre. When coupled with the adjective "great" (H1419, gâdôwl), it forcefully underscores the immense scale and severity of the Philistine losses. It signifies not merely a skirmish but a decisive and overwhelming defeat resulting in a profound loss of life.
Verse Breakdown
"And he smote them hip and thigh"
This initial clause vividly describes the manner and intensity of Samson's attack. The idiomatic phrase "hip and thigh" communicates a thorough, devastating, and indiscriminate assault. It implies that Samson struck with full, unbridled force, leaving his Philistine enemies utterly overwhelmed, incapacitated, and unable to resist. It paints a picture of relentless and widespread destruction.
"with a great slaughter"
This phrase quantifies the horrific outcome of Samson's assault. The "great slaughter" indicates a massive loss of life among the Philistines, underscoring the extraordinary, divinely-empowered strength Samson wielded. He was able to single-handedly inflict such widespread casualties on a powerful, organized enemy, further demonstrating the supernatural enablement at work through him.
"and he went down and dwelt in the top of the rock Etam"
This final clause describes Samson's immediate action following his violent act of retribution. His withdrawal to "the rock Etam" signifies a strategic retreat to a natural, defensible fortress, providing safety, refuge, and a commanding vantage point. This act also highlights Samson's characteristic solitary nature and his tendency to operate independently, seeking isolated refuge after his exploits rather than rallying Israelite forces. The "top of the rock" emphasizes the elevated, secure position he sought.
Literary Devices
Judges 15:8 employs several potent literary devices that amplify its impact. Hyperbole is powerfully evident in the idiom "smote them hip and thigh," which, while describing a genuinely devastating defeat, uses exaggerated or vivid imagery to convey the totality and ferocity of Samson's attack. This emphasizes the extraordinary nature of his strength and the sheer scale of the Philistine loss. The broader narrative of Samson, including this verse, is deeply imbued with Irony: God sovereignly uses a deeply flawed, self-serving, and often violent individual to initiate the deliverance of His people. Samson's personal vendettas, though driven by selfish motives, paradoxically serve God's broader purpose of judging the Philistines and beginning Israel's liberation. Furthermore, the description of Samson's solitary action and his subsequent retreat to a natural stronghold serves as a strong form of Characterization, reinforcing his unique, often isolated, and unconventional role as a judge, distinct from others who led communal armies.
Theological and Thematic Connections
Judges 15:8, though depicting a brutal act of vengeance, must be understood within the broader theological framework of the book of Judges and God's sovereign plan for His people. While Samson's motives were often personal and driven by retribution, his actions nonetheless served as an instrument of divine judgment against the oppressive Philistines. God, in His infinite wisdom and power, is capable of using even the flawed, violent, and morally ambiguous acts of human agents to accomplish His righteous purposes and to initiate the deliverance of His covenant people. This passage reminds us that God's justice will ultimately prevail, even when delivered through unconventional means or by human hands that are far from perfect. It highlights God's enduring patience with His wayward people and His faithfulness in raising up deliverers, however imperfect, in response to their cries for salvation.
Reflection and Application
Samson's story, particularly this violent episode, challenges believers to grapple with the complexities of divine action through human instruments. While Samson's personal vengeance is not presented as a model for Christian behavior, the narrative powerfully underscores God's ability to work through imperfect individuals and difficult circumstances to achieve His redemptive purposes. For believers today, this passage serves as a profound reminder that our ultimate victory is not achieved through physical violence, personal retribution, or worldly power, but through spiritual warfare, relying on God's strength and wisdom. We are called to overcome evil with good, to extend grace and forgiveness, and to trust in God's perfect justice and timing, rather than seeking our own. It encourages us to discern God's hand even in the messy realities of history and to recognize that His power is often made perfect in weakness, manifesting in ways that defy human expectation. Our strength for spiritual battle, and for living a life pleasing to God, comes solely from the Lord, not from our own might, cleverness, or desire for vengeance.
Questions for Reflection
FAQ
What does "smote them hip and thigh" mean?
"Smote them hip and thigh" is an ancient Hebrew idiom that vividly describes a complete, overwhelming, and devastating defeat or slaughter. It conveys the idea that Samson attacked the Philistines with such ferocity and thoroughness that they were utterly incapacitated and destroyed, leaving no one able to resist or stand. It emphasizes the totality of the Philistine loss at Samson's hands, highlighting the immense scale of the "great slaughter" mentioned in the verse. The phrase likely refers to striking opponents in vital areas (like the hip and thigh) to ensure complete incapacitation and death, signifying an all-encompassing defeat.
Why did Samson retreat to the rock Etam after this battle?
Samson retreated to the "rock Etam" for several strategic and characteristic reasons. Firstly, it was a highly defensible natural stronghold, offering him immediate refuge and protection from potential Philistine retaliation following his massive slaughter. Such rock formations provided excellent natural fortifications in ancient times. Secondly, his retreat underscores Samson's characteristic solitary nature as a judge; unlike other judges who rallied and led armies, Samson consistently acted alone, relying solely on his supernatural strength. His withdrawal to an isolated stronghold emphasizes his unique, often unconventional, and individualistic approach to confronting the Philistines. This action also serves to set the stage for the subsequent events where the Philistines attempt to capture him there, requiring the men of Judah to intervene and deliver him into their hands, as described in Judges 15:9-13.
Christ-Centered Fulfillment
Samson, as a judge and deliverer for Israel, serves as a powerful, albeit deeply flawed, type of Christ. His supernatural strength, enabling him to single-handedly defeat Israel's oppressors with a "great slaughter," foreshadows the infinitely greater spiritual power of Jesus Christ. While Samson's victory was a physical act of vengeance, Christ's ultimate triumph was a spiritual one, achieved not through physical violence but through self-sacrificial love on the cross. Jesus, the true Lamb of God who takes away the sin of the world, decisively "smote" the spiritual enemies of humanity—sin, death, and the devil—with a "great slaughter" of their power and dominion. Just as Samson's solitary act initiated Israel's deliverance, Christ's singular atoning work on the cross achieved complete and eternal deliverance for all who believe, triumphing over principalities and powers, making a public spectacle of them (Colossians 2:15). Samson's retreat to the rock Etam, a place of refuge and strategic advantage, can be seen as a dim shadow of Christ's own withdrawals for prayer and preparation for His ultimate confrontation, or His ascension to the heavenly "rock" from which He reigns supreme. Ultimately, Samson's strength and victory point to Christ, the true "stronger man" who binds the strong man and plunders his house (Matthew 12:29), and who, through His death, destroyed the one who has the power of death, that is, the devil (Hebrews 2:14-15).