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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 15:9 vividly portrays the Philistines' aggressive military response to Samson's prior acts of vengeance, specifically his burning of their grain fields. This verse marks a significant escalation in the protracted conflict between Israel and their Philistine oppressors, as the Philistine army strategically advances into the tribal territory of Judah and establishes a formidable presence in Lehi, thereby setting the stage for Samson's next miraculous, albeit unconventional, deliverance of Israel.
Context
Literary Context
Judges 15:9 immediately follows a sequence of escalating retaliations between Samson and the Philistines. Samson had previously avenged the Philistines' burning of his wife and father-in-law by striking them "hip and thigh with a great slaughter" as recorded in Judges 15:8. This act was itself a response to the Philistines' retribution for Samson's earlier destruction of their grain fields using three hundred foxes, detailed in Judges 15:4-5. Thus, verse 9 represents the Philistines' organized, military-level counter-response to Samson's individual acts of violence. Their "going up" and "pitching in Judah" signifies a deliberate invasion aimed at apprehending Samson and reasserting their dominance over the Israelite territory, directly leading to the confrontation where Samson uses the jawbone of a donkey.
Historical & Cultural Context
During the tumultuous period of the Judges, the Philistines were a formidable power, having migrated from the Aegean Sea region (likely Crete) and settled along the southwestern coast of Canaan. They possessed superior military technology, including iron weapons and chariots, which gave them a significant advantage over the Israelites, who were still largely using bronze. Their pervasive presence in the land meant constant oppression, often involving economic exploitation and military incursions into Israelite territory. The act of "pitching" or encamping was a common military tactic to establish control, prepare for battle, or exert pressure on a region. Their invasion of Judah was not merely punitive but also a strategic move to force the tribe of Judah to hand over Samson, thereby avoiding a larger conflict and maintaining their hegemonic control. The name "Lehi" itself, meaning "jawbone" or "cheek," holds immense cultural and linguistic significance, as it directly foreshadows the weapon Samson will use in the ensuing battle, a detail that would have been immediately recognized by the original Hebrew audience.
Key Themes
This verse powerfully contributes to several overarching themes in the Book of Judges and the broader biblical narrative. Firstly, it highlights the cycle of sin, oppression, and deliverance that defines the era of the Judges, where Israel's unfaithfulness leads to foreign subjugation, their crying out to God, and God raising up a deliverer, as articulated in Judges 2:16. Here, the Philistine oppression is vividly demonstrated. Secondly, it underscores the theme of divine sovereignty and unconventional deliverance. Despite Samson's flawed character and often self-serving motives, God consistently uses him as an instrument to vex the Philistines and demonstrate His power, even through seemingly insignificant means like a jawbone in a place called "Jawbone." The Philistines' military might is set against God's ability to deliver through one man. Lastly, the specific mention of "Lehi" introduces the theme of providential wordplay and foreshadowing, where the very geography of the conflict hints at the miraculous outcome, emphasizing God's meticulous hand in history.
Exposition and Analysis
Key Word Analysis
This term refers to the dominant non-Israelite people group inhabiting the coastal plain of Canaan during the Iron Age, who served as Israel's primary oppressors in the period of the Judges and early monarchy. As a patrial from Pelesheth, their presence here signifies the organized military might of this formidable adversary, poised to quell the individual resistance of Samson and reassert their control over Israelite territory.
A primitive root meaning "to incline," but by implication, "to decline" (as the slanting rays of evening), and specifically "to pitch a tent" or generally "to encamp." This verb describes a deliberate, strategic maneuver, indicating that the Philistines were not merely passing through but were establishing a base of operations with the intent to exert control, engage in conflict, or lay siege. Their "pitching in Judah" signifies an invasion and occupation of Israelite tribal territory.
A geographical name in Palestine, literally meaning "jawbone" or "cheek." Its mention here is a prime example of biblical wordplay and foreshadowing. The location itself, named "Jawbone," sets the stage for Samson's extraordinary feat where he will use the fresh jawbone of a donkey to strike down a thousand Philistines, as described in Judges 15:15-17. The name itself becomes a prophetic hint of the divine deliverance to come.
Verse Breakdown
"Then the Philistines went up"
This phrase indicates a military ascent, likely from their coastal plain strongholds into the hill country of Judah. "Going up" often denotes a movement of invasion or a strategic advance into higher, more defensible territory, signifying their aggressive intent and the seriousness of their military operation against Samson and, by extension, Israel.
"and pitched in Judah"
This specifies the target of their invasion – the tribal territory of Judah. By encamping here, the Philistines were directly challenging Israelite sovereignty and putting immense pressure on the men of Judah to surrender Samson, who was the immediate cause of their present distress. It highlights the Philistine dominance over Israel and their ability to dictate terms.
"and spread themselves in Lehi"
This clause describes their strategic deployment within Judah, specifically at a location named Lehi. "Spread themselves" implies a comprehensive occupation, establishing control over the area, not just a temporary stop. The mention of Lehi, as discussed, is a crucial detail that sets the stage for the miraculous event that immediately follows, where the very name of the place becomes intertwined with Samson's weapon and God's unconventional deliverance.
Literary Devices
Judges 15:9 employs several potent literary devices that enrich its meaning and foreshadow the narrative's progression. The most prominent is Foreshadowing and Wordplay, centered around the place name "Lehi." The Hebrew word Lechîy literally means "jawbone," and its mention here directly anticipates Samson's miraculous use of a donkey's jawbone as his weapon to defeat the Philistines in the very next verses, specifically Judges 15:15. This clever linguistic connection highlights God's sovereign control over seemingly coincidental details, turning a geographical name into a prophetic hint of His impending action. Furthermore, there is a profound element of Irony in the Philistines' choice of encampment. They strategically position their vast army in a location whose name subtly mocks their impending defeat, as they unknowingly prepare to be routed by a single man wielding an animal's bone in a place named "Jawbone." This demonstrates the ultimate futility of human might and strategic planning when set against divine purpose.
Theological and Thematic Connections
Judges 15:9, while seemingly a straightforward account of military movement, profoundly illustrates God's sovereign hand at work even amidst human conflict and the flawed actions of His chosen instruments. The Philistines' organized invasion, a direct consequence of Samson's personal vendetta, becomes the very context through which God will once again demonstrate His power and deliver His people. It underscores that God's plans are not thwarted by human imperfection or external oppression; rather, He orchestrates circumstances, even the movements of enemy armies and the names of places, to fulfill His purposes. This passage reminds us that God often uses unconventional means and seemingly weak instruments to accomplish His mighty deeds, highlighting His power over human strength and strategic planning, and demonstrating His unwavering commitment to His covenant people.
Reflection and Application
Judges 15:9 serves as a powerful reminder that even in the midst of escalating conflict and seemingly overwhelming opposition, God is actively at work, often in ways we least expect. The Philistines' advance, intended to crush Samson and reassert their dominance, becomes the backdrop for one of Samson's most iconic acts of deliverance. This challenges us to look beyond immediate circumstances and trust in God's overarching plan, even when our personal actions, like Samson's, may have led to unforeseen and difficult consequences. It encourages us to recognize that God can use imperfect people and unconventional methods to achieve His purposes, demonstrating His power and faithfulness. For us, this means discerning God's hand in our own lives, even in chaotic or oppressive situations, and trusting that He can turn what appears to be a setback into an opportunity for His glory, revealing His strength in our weakness.
Questions for Reflection
FAQ
Why did the Philistines specifically choose Lehi to "spread themselves"?
The Philistines likely chose Lehi for strategic reasons, as it was a defensible location within Judah's tribal territory, allowing them to exert pressure and establish a base of operations. However, from a theological and literary perspective, the choice of Lehi (meaning "jawbone") is deeply significant and providential. It sets the stage for Samson's miraculous victory using a donkey's jawbone, turning a seemingly ordinary geographical detail into a powerful piece of divine foreshadowing. God, in His sovereignty, orchestrated their encampment in the very place whose name would become inextricably linked with their unexpected defeat by Samson, highlighting His control over all circumstances.
What was the nature of the Philistine oppression during the time of Judges?
The Philistine oppression was multifaceted, encompassing military, economic, and political dominance. Militarily, they had superior iron weaponry and chariots, allowing them to subdue Israelite tribes and conduct punitive expeditions like the one described in Judges 15:9. Economically, they often controlled trade routes and agricultural lands, extracting tribute and limiting Israel's access to iron technology, as seen in 1 Samuel 13:19-22. Politically, they sought to maintain control over Israelite territories, often installing puppet rulers or directly governing. This constant pressure was part of the cyclical pattern of judgment and deliverance described throughout the Book of Judges, compelling Israel to cry out to God for a deliverer.
Was Samson considered a "good" judge or a moral example for Israel?
Samson's character is complex and often contradictory. While he was divinely appointed and empowered by God's Spirit to begin the deliverance of Israel from the Philistines, as prophesied in Judges 13:5, his personal life was marked by impulsiveness, self-indulgence, and a disregard for his Nazirite vows. His actions, including those leading up to Judges 15:9, were frequently driven by personal vendetta rather than nationalistic or spiritual zeal. Therefore, Samson is not presented as a moral exemplar in the same way as, say, Samuel or David. Instead, he serves as a powerful testament to God's ability to use even deeply flawed individuals to accomplish His sovereign purposes, highlighting God's faithfulness despite human unfaithfulness and His power perfected in weakness.
Christ-Centered Fulfillment
Judges 15:9, detailing the Philistines' overwhelming military advance against a lone Samson, powerfully foreshadows the ultimate confrontation between the forces of evil and the singular, perfect Deliverer, Jesus Christ. Just as the Philistines "spread themselves" in Lehi, confident in their might, so too did the powers of sin and death seem to overwhelm humanity. Samson, though a deliverer, was deeply flawed, driven by personal revenge, and his victories were temporary and localized. He stood alone against a multitude, but his strength was still physical and his deliverance incomplete. In contrast, Jesus Christ, the true and ultimate Deliverer, stood alone not against a physical army, but against the spiritual forces of darkness, sin, and death. He willingly offered Himself as the Lamb of God, who takes away the sin of the world, enduring the ultimate invasion of divine wrath on the cross. His victory was not achieved with a jawbone, but through His own weakness and suffering, demonstrating that God's power is perfected in weakness, as articulated in 2 Corinthians 12:9. Christ's triumph over death and the grave, described in Colossians 2:15, provides an eternal, perfect deliverance that Samson could only imperfectly prefigure. The Philistines' encampment in "Jawbone" ultimately led to their defeat, just as the grave, the ultimate "jawbone" of death, could not hold the Christ who conquered it, rising victorious over all principalities and powers.