Text -- Judges 15:1-11 (NET)

Samson Versus the Philistines

15:1 Sometime later, during the wheat harvest, Samson took a young goat as a gift and went to visit his bride. He said to her father, “I want to have sex with my bride in her bedroom!” But her father would not let him enter. 15:2 Her father said, “I really thought you absolutely despised her, so I gave her to your best man. Her younger sister is more attractive than she is. Take her instead!” 15:3 Samson said to them, “This time I am justified in doing the Philistines harm!” 15:4 Samson went and captured three hundred jackals and got some torches. He tied the jackals in pairs by their tails and then tied a torch to each pair. 15:5 He lit the torches and set the jackals loose in the Philistines’ standing grain. He burned up the grain heaps and the standing grain, as well as the vineyards and olive groves. 15:6 The Philistines asked, “Who did this?” They were told, “Samson, the Timnite’s son-in-law, because the Timnite took Samson’s bride and gave her to his best man.” So the Philistines went up and burned her and her father. 15:7 Samson said to them, “Because you did this, I will get revenge against you before I quit fighting.” 15:8 He struck them down and defeated them. Then he went down and lived for a time in the cave in the cliff of Etam. 15:9 The Philistines went up and invaded Judah. They arrayed themselves for battle in Lehi. 15:10 The men of Judah said, “Why are you attacking us?” The Philistines said, “We have come up to take Samson prisoner so we can do to him what he has done to us.” 15:11 Three thousand men of Judah went down to the cave in the cliff of Etam and said to Samson, “Do you not know that the Philistines rule over us? Why have you done this to us?” He said to them, “I have only done to them what they have done to me.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jdg 15:1

Which was the proper season for what follows.

Wesley: Jdg 15:1

As a token of reconciliation.

Wesley: Jdg 15:1

Into her chamber, which the women had separate from the mens.

Wesley: Jdg 15:2

Because thou didst desert her: but this was no sufficient cause; for he should have endeavored a reconciliation, and not have disposed of another man's wife without his consent.

Wesley: Jdg 15:3

_Because they have first provoked me by an irreparable injury: but although this may look like an act of private revenge; yet it is plain Samson acted as a judge (for so he was) and as an avenger of the publick injuries of his people.

Wesley: Jdg 15:4

Of which there were great numbers in Canaan. But it is not said that Samson caught them all, either at one time, or by his own hands; for being so eminent a person, and the judge of Israel, he might require assistance of as many persons as he pleased. And it must be allowed, that the God who made the world, and by his singular providence watched over Israel, and intended them deliverance at this time, could easily dispose things so that they might be taken. He chose to do this not by his brethren, whom he would preserve from the hatred and mischief which it might have occasioned them, but by brute creatures, thereby to add scorn to their calamity, and particularly by foxes; partly, because they were fittest for the purpose, being creatures very fearful of fire; and having such tails as the fire - brands might most conveniently be tied to; and not going directly forward, but crookedly, whereby the fire would be dispersed in more places.

Wesley: Jdg 15:4

brands - Made of such matter as would quickly take fire, and keep it for a long time; which was easy to procure.

Wesley: Jdg 15:4

That the foxes might not make too much haste, nor run into their holes, but one of them might delay another, and so continue longer in the places where they were to do execution.

Wesley: Jdg 15:5

Successively at several times; and in divers places, so that they might not hinder one another, nor all run into the same field; but being dispersed in all parts, might spread the plague farther; and withal might be kept at a distance from the fields and vineyards of the Israelites.

Wesley: Jdg 15:6

For the mischief which she had occasioned them; thus she brought upon herself that mischief which she studied to avoid. The Philistines had threatened to burn her and her father's house with fire. To avoid this she betrayed her husband. And now the very thing she feared comes upon her!

Wesley: Jdg 15:8

It seems to be a phrase, to express a desperate attack, attended with the utmost hurry and confusion: and perhaps intimates, that they all fled before him. So he smote them in the hinder parts.

Wesley: Jdg 15:8

A natural fortress, where he waited to see what steps the Philistines would take.

Wesley: Jdg 15:11

Thou hast by these actions punished not them only, but us, who are sure to smart for it.

JFB: Jdg 15:1

That is, about the end of our April, or the beginning of our May. The shocks of grain were then gathered into heaps, and lying on the field or on the threshing-floors. It was the dry season, dry far beyond our experience, and the grain in a most combustible state.

JFB: Jdg 15:1

It is usual for a visitor in the East to carry some present; in this case, it might be not only as a token of civility, but of reconciliation.

JFB: Jdg 15:1

That is, to himself. It was his secret purpose.

JFB: Jdg 15:1

The female apartments or harem.

JFB: Jdg 15:2

This allegation was a mere sham, a flimsy pretext to excuse his refusal of admittance. The proposal he made of a marriage with her younger sister was but an insult to Samson, and one which it was unlawful for an Israelite to accept (Lev 18:18).

JFB: Jdg 15:3

This nefarious conduct provoked the hero's just indignation, and he resolved to take signal vengeance.

JFB: Jdg 15:4-5

Rather, "jackals"; an animal between a wolf and a fox, which, unlike our fox, a solitary creature, prowls in large packs or herds and abounds in the mountains of Palestine. The collection of so great a number would require both time and assistance.

JFB: Jdg 15:4-5

Torches or matches which would burn slowly, retaining the fire, and blaze fiercely when blown by the wind. He put two jackals together, tail by tail, and fastened tightly a fire match between them. At nightfall he lighted the firebrand and sent each pair successively down from the hills, into the "Shefala," or plain of Philistia, lying on the borders of Dan and Judah, a rich and extensive corn district. The pain caused by the fire would make the animals toss about to a wide extent, kindling one great conflagration. But no one could render assistance to his neighbor: the devastation was so general, the panic would be so great.

JFB: Jdg 15:6

The author of this outrage, and the cause that provoked such an extraordinary retaliation, soon became known; and the sufferers, enraged by the destruction of their crops, rushing with tumultuous fury to the house of Samson's wife, "burnt her and her father with fire." This was a remarkable retribution. To avoid this menace, she had betrayed her husband; and by that unprincipled conduct, eventually exposed herself to the horrid doom which, at the sacrifice of conjugal fidelity, she had sought to escape [Jdg 14:15].

JFB: Jdg 15:7

By that act the husbandmen had been the instruments in avenging his private and personal wrongs. But as a judge, divinely appointed to deliver Israel, his work of retribution was not yet accomplished.

JFB: Jdg 15:8

A proverbial expression for a merciless slaughter.

JFB: Jdg 15:8

Rather went down and dwelt in the cleft--that is, the cave or cavern of the cliff Etam.

JFB: Jdg 15:9-17

To the high land of Judah.

JFB: Jdg 15:9-17

Now El-Lekieh, abounding with limestone cliffs; the sides of which are perforated with caves. The object of the Philistines in this expedition was to apprehend Samson, in revenge for the great slaughter he had committed on their people. With a view of freeing his own countrymen from all danger from the infuriated Philistines, he allowed himself to be bound and surrendered a fettered prisoner into their power. Exulting with joy at the near prospect of riddance from so formidable an enemy, they went to meet him. But he exerted his superhuman strength, and finding a new (or moist) jawbone of an ass, he laid hold of it, and with no other weapon, slew a thousand men at a place which he called Ramath-lehi--that is, "the hill of the jawbone."

Clarke: Jdg 15:1

Visited his wife with a kid - On her betraying him, he had, no doubt, left her in great disgust. After some time his affection appears to have returned; and, taking a kid, or perhaps a fawn, as a present, he goes to make reconciliation, and finds her given to his brideman; probably, the person to whom she betrayed his riddle.

Clarke: Jdg 15:2

Thou hadst utterly hated her - As he was conscious she had given him great cause so to do

Clarke: Jdg 15:2

Her younger sister - The father appears to have been perfectly sincere in this offer.

Clarke: Jdg 15:4

Went and caught three hundred foxes - There has been much controversy concerning the meaning of the term שועלים shualim , some supposing it to mean foxes or jackals, and others handfuls or sheaves of corn. Much of the force of the objections against the common version will be diminished by the following considerations: -

1.    Foxes, or jackals, are common and gregarious in that country

2.    It is not hinted that Samson collected them alone; he might have employed several hands in this work

3.    It is not said he collected them all in one day; he might have employed several days, as well as many persons, to furnish him with these means of vengeance

4.    In other countries, where ferocious beasts were less numerous, great multitudes have been exhibited at once

Sylla, in a public show to the Roman citizens, exhibited one hundred lions; Caesar, four hundred, and Pompey, nearly six hundred. The Emperor Probus let loose in the theater, at one time, one thousand ostriches, one thousand stags, one thousand wild boars, one thousand does, and a countless multitude of other wild animals; at another time he exhibited one hundred leopards from Libya, one hundred from Syria, and three hundred bears. - See Flavius Vopiscus in the Life of Probus, cap. xix., beginning with Dedit Romanis etiam voluptates , etc

That foxes, or the creature called shual , abounded in Judea, is evident from their frequent mention in Scripture, and from several places bearing their name. It appears they were so numerous that even their cubs ruined the vineyards; see Son 2:15 : Take us the foxes, the little foxes, that spoil our vines. Jeremiah complains that the foxes had occupied the mountains of Judea, Lam 5:18. They are mentioned as making incursions into enclosures, etc., Neh 4:3. Ezekiel compares the numerous false prophets to these animals, Eze 13:4. In Jos 15:28 we find a place called Hazar Shual, "the court of the foxes:"and in Jos 19:42 a place called Shaal-abbin, "the foxes;"no doubt from the number of those animals in that district. And mention is made of the land of Shual, or of the fox, 1Sa 13:17

The creature called shual is represented by travelers and naturalists who have been in Judea as an animal between a wolf and a fox. Hasselquist, who was on the spot, and saw many of them, calls it the little Eastern fox. They are frequent in the East, and often destroy infirm persons and children

Dr. Kennicott, however, objects to the common interpretation; and gives reasons, some of which are far from being destitute of weight. "The three hundred foxes,"says he, "caught by Samson, have been so frequently the subject of banter and ridicule, that we should consider whether the words may not admit a more rational interpretation: for, besides the improbability arising here from the number of these foxes, the use made of them is also very strange. If these animals were tied tail to tail, they would probably pull contrary ways, and consequently stand still; whereas a firebrand tied to the tail of each fox singly would have been far more likely to answer the purpose here intended. To obviate these difficulties it has been well remarked, that the word שועלים shualim , here translated foxes, signifies also handfuls, Eze 13:19, handfuls of barley; if we leave out that one letter ו vau , which has been inserted or omitted elsewhere, almost at pleasure. No less than seven Hebrew MSS. want that letter here, and read שעלים shealim . Admitting this version, we see that Samson took three hundred handfuls or sheaves of corn, and one hundred and fifty firebrands; that he turned the sheaves end to end, and put a firebrand between the two ends in the midst; and then, setting the brands on fire, sent the fire into the standing corn of the Philistines. The same word is now used twice in one chapter, (Eze 13:4, Eze 13:19); in the former verse signifying foxes, in the latter handfuls: and in 1Ki 20:10, where we render it handfuls, it is αλωπεξι, foxes, in the Greek version."- Remarks on Select Passages

The reasoning of Dr. Kennicott in the first part of this criticism has already been answered; other parts shall be considered below. Though there are seven MSS., which agree in the reading contended for by Dr. Kennicott, yet all the versions are on the other side. I see no improbability in the common version

Clarke: Jdg 15:4

Turned tail to tail - Had he put a firebrand to each, which Dr. Kennicott thinks more reasonable, the creature, naturally terrified at fire, would have instantly taken to cover, and thus the design of Samson would have been frustrated. But, tying two of them together by their tails, they would frequently thwart each other in running, pull hither and thither, and thus make the greater devastation. Had he tied them all together, the confusion would have been so great that no execution could have been done.

Clarke: Jdg 15:6

Burnt her and her father - This was probably done to appease Samson: as they saw he had been unjustly treated both by his wife and her father; therefore they destroyed them both, that they might cause his wrath to cease from them. And this indeed seems intimated in the following verse: And Samson said - Though ye have done this, yet will I be avenged of you; that is, I am not yet satisfied: ye have done me great wrongs, I must have proportionate redress; then I shall rest satisfied.

Clarke: Jdg 15:8

He smote them hip and thigh - This also is variously understood; but the general meaning seems plain; he appears to have had no kind of defensive weapon, therefore he was obliged to grapple with them, and, according to the custom of wrestlers, trip up their feet, and then bruise them to death. Some translate heaps upon heaps; others, he smote horsemen and footmen; others, he wounded them from their legs to their thighs, etc., etc. See the different versions. Some think in their running away from him he kicked them down, and then trod them to death: thus his leg or thigh was against their hip; hence the expression

Clarke: Jdg 15:8

The top of the rock Etam - It is very likely that this is the same place as that mentioned 1Ch 4:32; it was in the tribe of Simeon, and on the borders of Dan, and probably a fortified place.

Clarke: Jdg 15:10

To bind Samson are we come up - It seems they did not wish to come to an open rupture with the Israelites, provided they would deliver up him who was the cause of their disasters.

Clarke: Jdg 15:11

Three thousand men of Judah went - It appears evidently from this that Samson was strongly posted, and they thought that no less than three thousand men were necessary to reduce him.

Defender: Jdg 15:4

These were probably jackals (same Hebrew word) which travel in packs, and thus could be more easily corralled than foxes."

TSK: Jdg 15:1

a kid : Gen 38:17; Luk 15:29

I will go : Gen 6:4, Gen 29:21

TSK: Jdg 15:2

I verily : Jdg 14:16, Jdg 14:20; Act 26:9

I gave : Jdg 14:20; Gen 38:14

take her : Heb. let her be thine

TSK: Jdg 15:3

Now shall : etc. or, Now shall I be blameless from the Philistines

though : etc. Jdg 14:15

TSK: Jdg 15:4

caught three : Dr. Kennicott and others contend, that for shualim , ""foxes,""we should read shoalim , ""handfuls,""or sheaves of corn. But:

1.    The word lachad , rendered caught, never signifies simply to get or take but always to catch, seize, or take by assault or stratagem.

2.    Though the proposed alteration is sanctioned by seven manuscripts, yet all the versions are on the other side.

3.    Admitting this alteration, it will be difficult to prove that the word shoal means either a sheaf or a handful of corn in the ear, and straw. It occurs but thrice in Scriptures (1Ki 20:10. Isa 40:12. Eze 13:9): where it evidently means as much as can be contained in the hollow of the hand; but when handfuls of grain in the shock, or sheaves are intended, very different words are used. See note on Rth 2:15, Rth 2:16, etc.

4.    It is not hinted that Samson collected them alone, or in one day; he might have employed many hands and several days in the work.

5.    The word shual properly denotes the jackal, which travellers describe as an animal in size between the wolf and fox, gregarious, as many as 200 having been seen together, and the most numerous of any in eastern countries; so that Samson might have caught many of them together in nets. Psa 63:10; Son 2:15; Lam 5:18

firebrands : or, torches

TSK: Jdg 15:5

he let them go : Exo 22:6; 2Sa 14:30

TSK: Jdg 15:6

and burnt : Jdg 12:1, Jdg 14:15; Pro 22:8; 1Th 4:6

TSK: Jdg 15:7

Though : Jdg 14:4, Jdg 14:19; Rom 12:19

TSK: Jdg 15:8

Isa 25:10, Isa 63:3, Isa 63:6

TSK: Jdg 15:9

Lehi : Jdg 15:17, Jdg 15:19

TSK: Jdg 15:11

went : Heb. went down

the rock Etam : Probably near the town Etam, mentioned in 1Ch 4:32.

Philistines : Jdg 13:1, Jdg 14:4; Deu 28:13, Deu 28:47, Deu 28:48; Psa 106:41

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jdg 15:1

Visited his wife with a kid - A common present (see Gen 38:17; Luk 15:29). From Samson’ s wife being still in her father’ s house, it would seem that she was only betrothed, not actually married, to his companion.

Barnes: Jdg 15:2

I gave her - In marriage. Samson had probably not heard of this before. Samson’ s father had paid the dowry for the older sister; her father therefore offers her sister in her room. The fear of Samson probably also influenced him.

Barnes: Jdg 15:3

See the margin. Before, when the Philistines injured him he was in covenant with the Timnathites through his marriage and by the rites of hospitality, for which reason he went off to Ashkelon to take his revenge Jdg 14:19. But now the Philistines themselves had broken this bond, and so he was free to take his revenge on the spot.

Barnes: Jdg 15:4

Foxes - Rather, "jackals,"which are still very common in Palestine, especially about Joppa and Gaza. 1Sa 13:17 and Jos 15:28; Jos 19:3, are indications of the abundance of foxes or jackals giving names to places, especially in the country of the Phililstines. It belongs to Samson’ s character, and agrees with the incident about the lion, that he should be an expert hunter. Ovid relates a very curious custom at Rome of letting loose foxes with lighted torches fastened to their tails in the circus at the Cerealia, in commemoration of the damage once done to the standing grain by a fox which a rustic had wrapped in hay and straw and set on fire, and which, running away, put the grain-fields in a blaze. This custom, which may have had a Phoenician origin, is a curious illustration of the narrative.

Barnes: Jdg 15:6

burnt her and her father - Out of revenge on Samson’ s nearest relations; or, as others think, as an act of justice in favor of Samson, and in hope of pacifying his anger. Burning was the punishment for adultery and kindred crimes among the Jews Gen 38:24; Lev 20:14; Lev 21:9. Samson’ s wife brought upon herself the very punishment which she sought to escape by betraying her husband Jdg 14:15.

Barnes: Jdg 15:8

Hip and thigh - A proverbial expression of doubtful origin, meaning all the "great"and "mighty,"all the choice pieces like the thigh and shoulder.

In the top of the rock - Rather, "the cleft of the rock."These clefts of the rock were the natural fortresses and hiding places of the land. (Isa 2:21; Isa 57:5. Compare 1Sa 13:6; 1Ki 18:13.)

Etam - Not the same as the place in the territory of Simeon 1Ch 4:32. Its situation is uncertain, but a site near Eleutheropolis ("Beth-jibrin") is required; and there exist some extraordinary caverns in the soft limestone or chalky rock, fifteen or twenty feet deep, with perpendicular sides, opening into extensive excavations in the rock, about two hours from Eleutheropolis. (Conder conjectures it to be the same as Atab, a village 12 miles southwest of Jerusalem, in the ‛arkub or Ridge.)

Barnes: Jdg 15:9

Spread themselves - An expression used of the Philistine mode of war 2Sa 5:18, 2Sa 5:22, alluding to the compact way in which they came up the wadys, and then distpersed. Lehi is so called by anticipation (see Jdg 15:17).

Barnes: Jdg 15:11

The dispirited men of Judah were prepared to give up their champion, in order to conciliate their masters. This shows how hard was the task of the Judge, whose office it was to restore his countrymen to freedom and independence.

Poole: Jdg 15:1

In the time of wheat harvest which circumstance is noted as the proper season for the following exploit.

Into the chamber into her proper chamber, which women had distinct and separate from the men’ s.

Poole: Jdg 15:2

I verily thought that thou hadst utterly hated her because thou didst desert her in great wrath: but this was not sufficient cause; for he should have endeavoured a reconciliation, or waited for it; and not have disposed of another man’ s wife without his consent; which is not only against the law of God, but of nature also.

Poole: Jdg 15:3

Because they have first provoked me by an irreparable injury. But although this may look like an act of private revenge, yet it is plain enough that Samson acted as a judge, (for so he was,) and as an avenger of the public injuries and oppressions of his people; as plainly appears from hence, that Samson designed this very thing before he had received any personal injury, Jud 14:4 .

Poole: Jdg 15:4

There were great numbers of foxes in Canaan, as appears from Neh 4:3 Psa 63:10 Son 2:15 Lam 5:18 Eze 13:4 . So that divers places there have their names from the foxes which abounded there; as Jos 15:28 19:42 1Sa 13:17 . Add to this, that some learned men conceive that the Hebrew name schual is more general, and contains not only the foxes, but another sort of creature very like to them, called thoes , whereof there were so many, there, that sometimes two hundred of them have been met together in one company, its some who have lived in those parts have left upon record. But infidels are much scandalized at this history, and pretend it incredible that Samson should catch so many foxes together; so nice and delicate is the faith of these men in things concerning God and Scripture, that can devour things ten times more difficult and absurd, concerning the production of the world, and of men, &c. But there is no cause of wonder here, for any man that is tolerably wise; for it is not said that Samson caught them all, either at one time, or by his own hands; for being so eminent a person, and the judge of Israel, he might require assistance of as many persons as he pleased, and all his people would readily assist him; nor can it at all perplex any man’ s reason or faith, if it be allowed that the God who made the world, and by his singular providence watched over Israel, and intended them deliverance at this time, could easily dispose things so that they might be taken. He chose to do this exploit, not by his brethren, whom he would preserve from the envy, and hatred, and mischief which that might have occasioned to them, but by brute creatures, thereby to add scorn and contempt to their calamity, and particularly by foxes; partly, because they were fittest for the purpose, being creatures very fearful of fire; and having such tails as the firebrands might most conveniently be tied to; and not going directly forward, trot crookedly and involvedly, whereby the fire was likely to be dispersed in more places.

Fire-brands made of such matter as would quickly take fire, and keep it for a long time; which was easy to procure.

Between two tails that the foxes might not make too much haste, nor run into their holes, but one of them might delay and stop another in his course, and so continue longer in the places where they were to do execution.

Poole: Jdg 15:5

He let them go to wit, successively at several times, and in divers places, with great care and discretion, so as they might not hinder one another, nor all run into the same field; but being dispersed in all parts, might spread the plague further; and withal might be kept at a distance from the fields and vineyards of the Israelites. It is not worthy of our inquiry what became of these foxes afterward, whether they were burnt by the firebrands, or run into holes, or were taken and killed by the Philistines. The truth of this history is notably attested by a custom of the Romans, which it is very probable they had from the Phoenicians, upon this occasion; for every year they had a solemnity in April, the very time of Canaan’ s wheat harvest, wherein foxes were let loose with burning torches fastened to their backsides, &c.

Poole: Jdg 15:6

Partly for her adultery, which divers heathens punished with death; and partly for that mischief which she had occasioned to them; thus she brought upon herself that mischief which she studied to avoid, Jud 14:15 , as wicked persons oft do, Pro 10:24 .

Poole: Jdg 15:7

Whereby it appears, that it was not his private injuries, but the public, which he did revenge.

Poole: Jdg 15:8

Hip and thigh upon their hips and thighs, peradventure not designing to kill them, but to make them incapable of military employment, or of doing hurt to the Israelites. Or, He smote them with his leg upon their thigh , i.e. without any other weapon but his leg and foot he kicked them, and made them lame and useless for war.

With a great slaughter Heb . with a great stroke ; for so it was, even to them whom it did not kill.

He dwelt in the top of the rock Etam partly because there he could better defend himself from his enemies; and partly because he would not involve his brethren in the same danger with himself, but, like a worthy magistrate, would secure them even with his own greater hazard.

Poole: Jdg 15:9

The rock Etam was

in Judah: see 1Ch 4:32 2Ch 11:5,6 .

Spread themselves as coming in great numbers with a powerful host.

Lehi a place so called by anticipation, Jud 15:17 .

Poole: Jdg 15:11

What is this that thou hast done unto us? thou hast by these actions punished not them, as thou intendest; but us, who being under their dominion, are sure to smart for it.

Haydock: Jdg 15:1

Years. Salien gathers from this remark being made here, that the Philistines still asserted their dominion over Israel, but with greater moderation than they had done before: and both nations acknowledged the judicial authority of Samson, who had now been giving them such proofs of his valour for two years, soon after he performed the feat at Gaza, in the year before Christ 1169, being on some business. (Haydock)

Haydock: Jdg 15:1

After. The same term is used in the original as chap. xiv. 8, which may be rendered "a year after," as it is not probable that the wife of Samson should be married to another, nor that he should lay aside his resentment much sooner. (Calmet)

Haydock: Jdg 15:2

Sister. Jacob married two sisters, and such marriages were not uncommon among the eastern nations. (Calmet) ---

Samson does not accept the offer, as it was now contrary to the law, Leviticus xviii. 18. (Menochius)

Haydock: Jdg 15:3

Evils. This is a declaration of war, made by Samson in person, against a whole nation. (Haydock) ---

He does not wish to engage his countrymen in the quarrel, that they may not be more oppressed. God chose that he should weaken the Philistines by degrees. They had been apprised of the injustice done to Samson, and did not strive to hinder it, so that they all deserved to suffer. (Grotius; Estius; Calmet)

Haydock: Jdg 15:4

Foxes. Being judge of the people, he might have many to assist him to catch with nets or otherwise a number of these animals; of which there were great numbers in that country, (Challoner) as we may gather from Canticle of Canticles ii. 15., and Lamentations v. 15. (Menochius) ---

Hence many places received the name of Sual, Josue xv. 28., and xix. 42. Pompey exhibited 600 lions at Rome, and the Emperor Probus 5000 ostriches, and as many wild boars, &., in the theatre. (Vopisc.; Pliny [Natural History?] viii. 16.; Cornelius a Lapide) ---

Is it more incredible that Samson should collect 300 foxes? By this means he cleared his country of a pernicious animal, the most proper for carrying flambeaux, and spreading fire far and wide among the fields of the enemy. By tying the foxes together, he hindered them from retiring into their holes, and gave the fire time to take hold of the corn and vineyards. (Calmet) ---

Ovid mentions a Roman custom of burning foxes in the theatre, with torches tied upon their backs, in the month of April; which some have imagined was in memorial of this transaction. (Serarius, q. 7.) "Factum abiit, monumenta manent, nam vivere captam

Nunc quoque lex vulpem Carseolana vetat.

Utque luat pænas genus hoc cerealibus ardet,

Quoque modo segetes perdidit, illa perit." ----- Fast. iv.

--- Torches. Hebrew and Septuagint, "a torch or firebrand," (Haydock) made of resinous wood, such as the pine, olive, &c., which easily catch fire, and are extinguished with difficulty. (Calmet) ---

Qua fugit incendit vestitos messibus agros---Damnosis vires ignibus aura dabat. (Ovid)

"Where'er he flees, corn-fields in flames appear,

The fanning breeze brings devastation near."

A hundred and fifty firebrands, in different parts of the country, destroy the farmer's hopes. (Haydock) ---

And olive. The conjunction in now wanting in Hebrew and some translate, "the vineyards of olive-trees." (Kimchi) ---

But who ever heard of such an expression? It is better therefore to supply and, with the Septuagint (Calmet) as the Protestants also have done. (Haydock) ---

"The foxes signify the deceitful ensnares, and chiefly heretics." (St. Augustine in Psalm viii.) (Du Hamel)

Haydock: Jdg 15:6

Father. Thus they met with the fate which the woman had endeavoured to avoid, by an infidelity to her husband. (Salien) ---

The princes of the Philistines acknowledged the wrong which had been done to Samson, and thus testify their abhorrence of adultery. (Calmet) ---

Some Hebrew manuscripts confirm the Septuagint, Arabic, and Syriac versions; and instead of "her father with her," read, "and her father's house," (Kennicott) or all his family.

Haydock: Jdg 15:7

Of you. He intimates that they should answer for the injustice which they ought to have prevented, or punished sooner. (Haydock) ---

Hebrew, "If you had done like this," and slain the father and daughter, I should be quiet. (Du Hamel)

Haydock: Jdg 15:8

Thigh. Striking this part is often mentioned as a mark of consternation, Jeremias xxxi. 19. (Menochius) ---

Hebrew, "and he smote them thigh and leg, with a great slaughter." (Haydock) ---

Vatable supposes this means an entire destruction. Chaldean, "he smote both horse and foot." He rendered them incapable of fleeing, or of making resistance, Nahum ii. 5. (Calmet) ---

Cavern. Hebrew sahiph, signifies, "the top, branch, &c. The rock might be covered with wood, (Calmet) and was situated in the confines of the tribes of Simeon, Juda, and Dan, 1 Paralipomenon iv. 32. (Menochius)

Haydock: Jdg 15:9

Spread. Hebrew, "encamped in Juda, and spread themselves in Lechi." (Haydock)

Gill: Jdg 15:1

But it came to pass within a while after,.... Or "after days", a year after, the same phrase as in Jdg 14:8 in the time of wheat harvest; which began at Pentecost, as barley harvest did at the passover; this circumstance is mentioned for the sake of the following piece of history:

that Samson visited his wife with a kid; by this time his passion of anger subsided, and he "remembered" his wife, as the Targum expresses it, and thought proper to return to her, and attempt a reconciliation with her; and for that purpose took a kid with him to eat a meal with her in her own apartment, which in those days was reckoned an elegant entertainment, and was a present to a king, 1Sa 16:20. Isidore ^s derives the Latin word for a kid, "ab edendo", from eating, as if it was food by way of eminency, as it is both savoury and wholesome:

and he said, I will go with my wife into the chamber; where she was, as women had their chambers and apartments by themselves; this he said within himself, or resolved in his own mind, and perhaps expressed it in her father's hearing, or however moved that way, which plainly indicated his design:

but her father would not suffer him to go in; placed himself perhaps between him and the door, and parleyed with him, and declared he should not go into his daughter's chamber; Samson, through his superior strength, could easily have pushed him away, and broke open the door, but he did not choose to use such violent methods, and patiently heard what he had to say, and submitted.

Gill: Jdg 15:2

And her father said, I verily thought that thou hadst utterly hated her,.... Not only thought so, but said so, and had said it over and over again; for the words are, "saying I said" ^t, affirmed it confidently and constantly, that "in hating thou hast hated her" ^u, with an implacable hatred, that there was no hope of any reconciliation:

therefore I gave her to thy companion; this he said to excuse his daughter, and soften his resentment, that it was not his daughter's doing, but his, and that he had disposed of her not to anybody, but to a companion of Samson's; and what follows seems to be said with the same view, for he might be in some fear of Samson, knowing him to be a man of spirit and strength:

is not her younger sister fairer than she? take her, I pray thee, instead of her; that is, to wife; and two things he observes to recommend her, her youth and beauty, in which she was preferable to her sister. Such incestuous marriages were common with the old Canaanites, and it seems still continued; but were condemned by the law of God, and not allowed an Israelite, which Samson knew full well, and therefore listened not to the proposal; see Lev 18:3.

Gill: Jdg 15:3

And Samson said concerning them,.... His wife's father, and other relations, and the citizens of Timnath; this, which is what follows, he said either within himself respecting them, or he said it to them openly and publicly before them all:

now shall I be more blameless than the Philistines, though I do them a displeasure; signifying, that if he did them an ill thing, or what might be reckoned an injury to their persons or properties, and which would be disagreeable and displeasing to them, they could not justly blame him for it, since they had given him such a provocation as to dispose of his wife to another man; though Samson did not mean to act, nor did he act in the following instances as a private person taking private revenge, but as a public person, and judge of Israel; and took occasion, from the private injuries done him, to avenge the public ones of the children of Israel upon the Philistines; and they might thank themselves for giving the opportunity, which they could not justly condemn him for taking.

Gill: Jdg 15:4

And Samson went and caught three hundred foxes,.... Nor should this be thought at all incredible, since Canaan and Palestine abounded with foxes; hence several places therein had their names of Shual, which signifies a fox, Jos 15:28. A traveller ^w in those parts says that foxes swarm there, and that there are very great numbers of them in the hedges, and ruins of buildings: and these creatures were very pernicious to vines, and so may reasonably be thought to be about Timnath in great numbers, because of the vineyards there, Jdg 14:5, besides, there is no necessity of supposing that Samson took all these himself, he might employ others in catching them for him, nor that he took them at the same time, on one and the same day; he might be many days and weeks about it, and keep them up until he had got his number: to which may be added, there was a creature in those parts very much like a fox, called Thoes, which, as Bellonius ^x says, were about Caesarea and Palestina, and go two hundred in company; and so making use of proper means, which Samson was not unacquainted with, great numbers might be taken together; but, above all, it may be observed, that as this was under the direction of the divine Providence, God could easily cause such a number of creatures to be gathered together, and taken, as he ordered all the living creatures, as by an instinct, to come into the ark to Noah:

and he took fire brands; or rather torches, made of oily and resinous matter, which were not easily extinguished:

and turned tail to tail; took two foxes, and tied their tails together with a cord, giving them room enough to run about, as such creatures do, not forward, but in a crooked, flexuous manner, here and there:

and put a firebrand in the midst between two tails: which torch seems to have been fastened to the cord with which the tails were tied; he did not put a firebrand or torch to the tail of every single fox, which then would have made its way to its own den, but between two, which could not enter into one hole, and would draw different ways, and stop each other, and so do greater damage to the fields and vineyards into which they came.

Gill: Jdg 15:5

And when he had set the brands on fire,.... Disposed as before related; and foxes being naturally fearful of, and frightened with fire, and especially so near them as at their tails, would run into the first place they could for shelter:

he let them go into the standing corn of the Philistines; which being ripe, as it was now wheat harvest, would soon take fire; and taking fire, this would in course cause the foxes to run still further to other parts of standing corn, and set fire to them also; besides, it is reasonable to suppose that Samson did not let them go all at once on one spot, but disposed of them, some here, and some there, to do the greater and more speedy execution:

and burnt up both the shocks, and also the standing corn, with the vineyards and olives; for as it was in the time of harvest, in some places the corn was standing, and in other places it was cut down, and put into shocks or heaps; and to these the foxes would naturally run to shelter themselves, and so set fire to them, as well as they would make their way to the vineyards or oliveyards, either for shelter also, or for the sake of the grapes and olives, to satisfy their hunger, after having been detained long for this purpose; and thus by one means or another they destroyed the corn, the vines, and olives of the Philistines in those parts. Some would have it, in order to shun the difficulties objected by the enemies of revelation, that the word for "foxes" should be rendered "sheaves" or shocks of corn, set end to end ^y, which the word for "tail" is said to signify; and firebrands or torches being set on fire, communicated it to standing corn, shocks of corn, vineyards, and oliveyards; but there is no need to put such a sense upon the words, as already observed; nor is the word translated "foxes" ever used in Scripture in any form for "sheaves" or shocks of corn, but always others; nor in any Jewish writings, nor in the sister dialects, Arabic, Chaldee, or Ethiopic; and in any place of Scripture where it is translated "fox" or "foxes", should the word "sheaves" or "shocks" be put, the sense would appear most ridiculous; nor is the word for "tail" ever used in Scripture, in a literal sense, but for the tail of a living creature; nor is the word for "took" or "caught" ever used of taking anything in common, but either of taking men or cities by force, or of creatures in nets, traps, and snares: and the sense which such a version of the words would give is not only contrary to the Hebrew text, and to the Chaldee paraphrase, but to all the ancient versions, Arabic, Syriac, Septuagint, and Vulgate Latin, and to Josephus. The memory of this great event was kept up, or a custom borrowed from it, as some learned men have observed in the Vulpinaria of the Romans, mentioned by Ovid ^z, and others, which bore a great resemblance to this, and which was observed at the same time of the year, about the middle of April, or calends of May; which exactly agrees with the time of wheat harvest in Palestine; when in the Circus they used to send out foxes with burning torches fixed to their backs. Nor need this affair of Samson's seem more strange or incredible than the great number of creatures brought into the Circus at Rome, to be seen there together. Sylla first introduced one hundred lions, after him Pompey the great three hundred, and Julius Caesar, when he was dictator, four hundred, as Pliny ^a relates. Probus ^b sent into the amphitheatre at one time, which he made like a wood full of trees, 1000 ostriches, a like number of harts, does, boars, and other creatures each; and at another time one hundred lions, as many lionesses and leopards each, and three hundred bears; Heliogabalus ^c got together 1000 weasels, 10,000 mice, 10,000 weight of spiders and flies.

Gill: Jdg 15:6

Then the Philistines said, who hath done this?.... They asked and inquired one of another, who they thought could be the author of such mischief:

and they answered, Samson, the son in law of the Timnite; this they said either by conjecture, which might be the case of some; and others more confidently asserted it, having heard what he said, Jdg 15:3 and they assign a very good reason for it:

because he had already taken away his wife, and given her to his companion, which had provoked him to do such an action as this; and perhaps the very same persons that were very well pleased before that Samson was so served, yet now were full of wrath and indignation at the Timnite, having suffered so much in their property on his account:

and the Philistines came up, and burnt her and her father with fire; Josephus ^d says, her and her relations; they set fire to her father's house, where she was, and burnt them both in it, whereby that evil came upon her she thought to avoid by getting the secret of the riddle out of Samson, and telling it to his companion, Jdg 14:15 and suffered the proper punishment for her adultery; the people that did this were those that lived in the towns adjacent, from whence they came up to Timnath, whose fields, vineyards, and oliveyards, had been destroyed by the foxes with their firebrands.

Gill: Jdg 15:7

And Samson said unto them,.... After they had burnt his wife and her father in their dwelling house, by which they thought to appease him, being afraid of him:

though ye have done this, yet will I be avenged of you; not for burning his wife and father-in-law; his sense is, that though they had done this, in order to ingratiate themselves with him, yet he should not stop on this account, but be avenged on them, not for private injuries done to him, or any that had been in connection with him, but for public injuries done to Israel, and their oppression of them:

and after that I will cease; when he had taken full vengeance on them, and not before.

Gill: Jdg 15:8

And he smote them hip and thigh with a great slaughter,.... Either smote them on their hips and thighs with his hands (for it does not appear he had any weapon of war), so that they were sadly bruised, and maimed, and lamed, that they could not stir, and of which blows and bruises multitudes died: or he smote them with his legs on their thighs, kicked them about at pleasure, which kicks numbers of them never got over; or the meaning of the proverbial expression is, he laid on them at a great rate, and smote them here and there, and any where, which issued in the death of many of them: the Targum is,"he smote them horse and foot,''their cavalry and infantry, destroyed them both; but it does not appear that they came out in an hostile manner unto him, and much less in the form of a regular army:

and he went down and dwelt in the top of the rock Etam. Josephus says ^e, that Samson having slain many in the fields of the Philistines, went and dwelt at Etam, a strong rock in the tribe of Judah; and which agrees with 2Ch 11:6, where mention is made of the city Etam, along with Bethlehem and Tekoah, cities in that tribe, which had its name either from this rock, or the rock from that. The Septuagint and Vulgate Latin versions read,"in a cave of the rock of Etam;''and the Syriac and Arabic versions, in Sahaph, which is on the rock of Etam, as if Sahaph was the name of a city there; hither Samson went, not through fear, or for safety, but to wait for another opportunity of further avenging the injuries of Israel on the Philistines.

Gill: Jdg 15:9

Then the Philistines went up,.... From Palestine, which lay low on the shore of the Mediterranean sea:

and pitched in Judah; in the laud of Judea, which lay higher, particularly in the tribe of Judah, whither they came with an army, and encamped there:

and spread themselves in Lehi; their forces were so many, that they extended a considerable way, and particularly reached to Lehi, that is, which was afterwards so called; for it has its name by anticipation from the jaw bone, which it signifies, with which Samson slew many in this place, as after related.

Gill: Jdg 15:10

And the men of Judah said,.... To the Philistines, very probably by a deputation, which they sent unto them, to know the reason of this formidable appearance:

why are ye come up against us? in this hostile manner, with such a number of forces, since they were not conscious to themselves that they had done anything to offend them; they had not attempted to cast off their yoke, they quietly submitted to their government, and had paid their whole tribute, as Josephus ^f represents them saying; they could not imagine what should be the meaning of all this:

and they answered, to bind Samson are we come up; that is, to oblige them to bind him, and deliver him into their hands:

to do to him as he hath done to us: to put him to death, as he had slain many of their people in the last rencounter with them.

Gill: Jdg 15:11

Then three thousand of Judah went up to the top of the rock of Etam,.... Or "went down" ^g; that is, into the cave of the rock of Etam, as the Septuagint and Vulgate Latin versions; and so it is taken by David de Pomis ^h for a cave dug in the rock: this was a large number that went to take one man; the reason is, they knew his great strength:

and said to Samson, knowest thou not that the Philistines are rulers over us? and therefore it must be a very unwise thing to disoblige and provoke them, when it lay in their power to oppress them yet more and more, to increase their tribute, and make their burdens heavier, and even take away their lives:

what is this that thou hast done unto us? they ask not what he had done to them, but unto us; though they mean that, but express themselves thus, because what he had done to the Philistines was the occasion of their coming up against them, and so eventually it was doing them ill:

and he said unto them, as they did unto me, so have I done to them; they had done him ill, and therefore he did ill to them; they had burnt his wife and her father with fire, and he had slain many of them; at least this was what he thought fit to say in his own vindication; otherwise what he did was not in a way of private revenge, but on account of the injury done to the people of Israel, he taking what was done to them as done to himself, the chief magistrate and judge of Israel.

Commentary -- Verse Notes / Footnotes

NET Notes: Jdg 15:1

¹ sn The wheat harvest took place during the month of May. See O. Borowski, Agriculture in Iron Age Israel, 37, 88.

² tn Heb “Samson visited his wife with a young goat.”

³ tn The words “to her father” are supplied in the translation (see the end of the verse).

⁴ tn Heb “I will go to my wife in the bedroom.” The Hebrew idiom בּוֹא אֶל (bo’ ’el, “to go to”) often has sexual connotations. The cohortative form used by Samson can be translated as indicating resolve (“I want to go”) or request (“let me go”).

NET Notes: Jdg 15:2

¹ tn Heb “saying, I said.” The first person form of אָמַר (’amar, “to say”) sometimes indicates self-reflection. The girl’s father uses the infinitive absolute for emphasis.

² tn Heb “hating, you hated.” Once again the girl’s father uses the infinitive absolute for emphasis.

³ tn Heb “Is her younger sister not better than her? Let her [i.e., the younger sister] be yours instead of her [i.e., Samson’s ‘bride’]).”

NET Notes: Jdg 15:3

¹ tc Codex Alexandrinus (A) of the (original) LXX has the singular “to him.”

² tn Heb “I am innocent this time from the Philistines when I do with them harm.”

NET Notes: Jdg 15:4

¹ tn Traditionally, “foxes.”

² tn Heb “He turned tail to tail and placed one torch between the two tails in the middle.”

NET Notes: Jdg 15:5

¹ tn Heb “He set fire to the torches.”

NET Notes: Jdg 15:6

¹ tn Or “said.”

² tn Heb “and they said.” The subject of the plural verb is indefinite.

³ tn Heb “he”; the referent (the Timnite) has been specified in the translation for clarity.

⁴ tn Heb “his”; the referent (Samson) has been specified in the translation for clarity.

⁵ tn The Hebrew text expands the statement with the additional phrase “burned with fire.” The words “with fire” are redundant in English and have been omitted from the translation for stylistic reasons. Some textual witnesses read “burned…her father’s house,” perhaps under the influence of 14:15. On the other hand, the shorter text may have lost this phrase due to haplography.

NET Notes: Jdg 15:7

¹ tn The Niphal of נָקָם (naqam, “to avenge, to take vengeance”) followed by the preposition ב (bet) has the force “to get revenge against.” See 1 Sam 18:25; Jer 50:15; Ezek 25:12.

² tn Heb “and afterward I will stop.”

NET Notes: Jdg 15:8

¹ tn Heb “He struck them, calf on thigh, [with] a great slaughter.” The precise meaning of the phrase “calf on thigh” is uncertain.

NET Notes: Jdg 15:9

¹ tn Or “camped in.”

² tn Or “spread out.” The Niphal of נָטָשׁ (natash) has this same sense in 2 Sam 5:18, 22.

NET Notes: Jdg 15:10

¹ tn Or “come up against.”

² tn Heb “they”; the referent (the Philistines) has been specified in the translation for clarity.

Geneva Bible: Jdg 15:1

But it came to pass within a while after, in the time of wheat harvest, that Samson visited his wife with a kid; and he said, I will ^{( a )} go in to my wife into the chamber. But her father would not suffer him to go in.

^{( a )} That is, I will use her as my wife.

Geneva Bible: Jdg 15:3

And Samson said concerning them, Now shall I be more ^{( b )} blameless than the Philistines, though I do them a displeasure.

^{( b )} For through his father-in-law's actions, he was moved again to take vengeance on the Philistines.

Geneva Bible: Jdg 15:5

And when he had set the brands on fire, he let [them] go into the standing corn of the Philistines, and burnt up both the ^{( c )} shocks, and also the standing corn, with the vineyards [and] olives.

^{( c )} Or, that which was reaped and gathered.

Geneva Bible: Jdg 15:6

Then the Philistines said, Who hath done this? And they answered, Samson, the son in law of the ^{( d )} Timnite, because he had taken his wife, and given her to his companion. And the Philistines came up, and ^{( e )} burnt her and her father with fire.

^{( d )} Or, the citizen of Timnath.

^{( e )} So the wicked do not punish vice for love of justice, but for fear of danger, which also might come to them.

Geneva Bible: Jdg 15:10

And the men of Judah said, Why are ye come up against us? And they answered, To ^{( f )} bind Samson are we come up, to do to him as he hath done to us.

^{( f )} And so being our prisoner to punish him.

Geneva Bible: Jdg 15:11

Then three thousand men of Judah went to the top of the rock Etam, and said to Samson, Knowest thou not that the Philistines [are] rulers over us? ^{( g )} what [is] this [that] thou hast done unto us? And he said unto them, As they did unto me, so have I done unto them.

^{( g )} Such was their gross ignorance, that they judged God's great benefits to be a plague to them.

Commentary -- Verse Range Notes

TSK Synopsis: Jdg 15:1-20

1 Samson is denied his wife.

3 He burns the Philistines' corn with foxes and firebrands.

6 His wife and her father are burnt by the Philistines.

7 Samson smites them hip and thigh.

9 He is bound by the men of Judah, and delivered to the Philistines.

14 He kills them with a jawbone.

18 God makes the fountain En-hakkore for him in Lehi.

MHCC: Jdg 15:1-8

When there are differences between relations, let those be reckoned the wisest and best, who are most forward to forgive or forget, and most willing to stoop and yield for the sake of peace. In the means which Samson employed, we must look at the power of God supplying them, and making them successful, to mortify the pride and punish the wickedness of the Philistines. The Philistines threatened Samson's wife that they would burn her and her father's house. She, to save herself and oblige her countrymen, betrayed her husband; and the very thing that she feared, and by sin sought to avoid, came upon her! She, and her father's house, were burnt with fire, and by her countrymen, whom she thought to oblige by the wrong she did to her husband. The mischief we seek to escape by any unlawful practices, we often pull down upon our own heads.

MHCC: Jdg 15:9-17

Sin dispirits men, it hides from their eyes the things that belong to their peace. The Israelites blamed Samson for what he had done against the Philistines, as if he had done them a great injury. Thus our Lord Jesus did many good works, and for those the Jews were ready to stone him. When the Spirit of the Lord came upon Samson, his cords were loosed: where the Spirit of the Lord is, there is liberty, and those are free indeed who are thus set free. Thus Christ triumphed over the powers of darkness that shouted against him, as if they had him in their power. Samson made great destruction among the Philistines. To take the bone of an ass for this, was to do wonders by the foolish things of the world, that the excellency of the power might be of God, not of man. This victory was not in the weapon, was not in the arm; but it was in the Spirit of God, which moved the weapon by the arm. We can do all things through Him that strengtheneth us. Seest thou a poor Christian, who is enabled to overcome a temptation by weak, feeble counsel, there is the Philistine vanquished by a sorry jaw-bone.

Matthew Henry: Jdg 15:1-8

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.

Matthew Henry: Jdg 15:9-17

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, 1Ch 11:11. Another slew of them till his hand was weary and stuck to his sword, 2Sa 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.

Keil-Delitzsch: Jdg 15:1-2

Further Acts of Samson. - Jdg 15:1-8. His Revenge upon the Philistines . - Jdg 15:1.

Some time after, Samson visited his wife in the time of the wheat harvest with a kid-a customary present at that time (Gen 38:17)-and wished to go into the chamber (the women's apartment) to her; but her father would not allow him, and said, " I thought thou hatedst her, and therefore gave her to thy friend (Jdg 14:20): behold her younger sister is fairer than she; let her be thine in her stead. "

Keil-Delitzsch: Jdg 15:3

Enraged at this answer, Samson said to them (i.e., to her father and those around him), " Now am I blameless before the Philistines, if I do evil to them. " נקּה with מן , to be innocent away from a person, i.e., before him (see Num 32:22). Samson regarded the treatment which he had received from his father-in-law as but one effect of the disposition of the Philistines generally towards the Israelites, and therefore resolved to avenge the wrong which he had received from one member of the Philistines upon the whole nation, or at all events upon the whole of the city of Timnath.

Keil-Delitzsch: Jdg 15:4-5

He therefore went and caught three hundred shualim , i.e., jackals, animals which resemble foxes and are therefore frequently classed among the foxes even by the common Arabs of the present day (see Niebuhr , Beschr. v. Arab. p. 166). Their European name is derived from the Persian schaghal . These animals, which are still found in great quantities at Joppa, Gaza, and in Galilee, herd together, and may easily be caught (see Rosenmüller , Bibl. Althk. iv. 2, pp. 155ff.). He then took torches, turned tail to tail, i.e., coupled the jackals together by their tails, putting a torch between the two tails, set the torches on fire, and made the animals run into the fields of standing corn belonging to the Philistines. Then he burned " from the shocks of wheat to the standing grain and to the olive gardens, "i.e., the shocks of wheat as well as the standing corn and the olive plantations. זית מרךּ are joined together in the construct state.

Keil-Delitzsch: Jdg 15:6

The Philistines found out at once, that Samson had done them this injury because his father-in-law, the Timnite, had taken away his wife and given her to his companion. They therefore avenged themselves by burning her and her father-probably by burning his house down to the ground, with its occupants within it-an act of barbarity and cruelty which fully justified Samson's war upon them.

Keil-Delitzsch: Jdg 15:7

Samson therefore declared to them, " If ye do such things, truly ( כּי ) when I have avenged myself upon you, then will I cease, "i.e., I will not cease till I have taken vengeance upon you.

Keil-Delitzsch: Jdg 15:8

" Then he smote them hip and thigh ( lit . 'thigh upon hip;' על as in Gen 32:12), a great slaughter. " שׁוק , thigh, strengthened by על־ירך , is a second accusative governed by the verb, and added to define the word אותם more minutely, in the sense of "on hip and thigh;"whilst the expression which follows, גדולה מכּה , is added as an adverbial accusative to strengthen the verb ויּך . Smiting hip and thigh is a proverbial expression for a cruel, unsparing slaughter, like the German "cutting arm and leg in two,"or the Arabic "war in thigh fashion"(see Bertheau in loc .). After smiting the Philistines, Samson went down and dwelt in the cleft of the rock Etam . There is a town of Etam mentioned in 2Ch 11:6, between Bethlehem and Tekoah, which was fortified by Rehoboam, and stood in all probability to the south of Jerusalem, upon the mountains of Judah. But this Etam , which Robinson (Pal. ii. 168) supposes to be the village of Urtas , a place still inhabited, though lying in ruins, is not to be thought of here, as the Philistines did not go up to the mountains of Judah (Jdg 15:9), as Bertheau imagines, but simply came forward and encamped in Judah. The Etam of this verse is mentioned in 1Ch 4:32, along with Ain Rimmon and other Simeonitish towns, and is to be sought for on the border of the Negeb and of the mountains of Judah, in the neighbourhood of Khuweilifeh (see V. de Velde , Mem. p. 311). The expression "he went down"suits this place very well, but not the Etam on the mountains of Judah, to which he would have had to go up, and not down, from Timnath.

Keil-Delitzsch: Jdg 15:9-17

Samson is delivered up to the Philistines, and smites them with the jaw-bone of an Ass.

Jdg 15:9

The Philistines came ("went up,"denoting the advance of an army: see at Jos 8:1) to avenge themselves for the defeat they had sustained from Samson; and having encamped in Judah, spread themselves out in Lechi ( Lehi ). Lechi ( לחי , in pause לחי , i.e., a jaw), which is probably mentioned again in 2Sa 23:11, and, according to Jdg 15:17, received the name of Ramath-lechi from Samson himself, cannot be traced with any certainty, as the early church tradition respecting the place is utterly worthless. Van de Velde imagines that it is to be found in the flattened rocky hill el Lechieh , or Lekieh , upon which an ancient fortification has been discovered, in the middle of the road from Tell Khewelfeh to Beersheba , at the south-western approach of the mountains of Judah.

Jdg 15:10-12

When the Judaeans learned what was the object of this invasion on the part of the Philistines, three thousand of them went down to the cleft in the rock Etam, to bind Samson and deliver him up to the Philistines. Instead of recognising in Samson a deliverer whom the Lord had raised up for them, and crowding round him that they might smite their oppressors with his help and drive them out of the land, the men of Judah were so degraded, that they cast this reproach at Samson: " Knowest thou not that the Philistines rule over us? Wherefore hast thou done this (the deed described in Jdg 15:8)? We have come down to bind thee, and deliver thee into the hand of the Philistines. "Samson replied, " Swear to me that ye will not fall upon me yourselves ." פּגע with בּ , to thrust at a person, fall upon him, including in this case, according to Jdg 15:13, the intention of killing.

Jdg 15:13

When they promised him this, he let them bind him with two new cords and lead him up (into the camp of the Philistines) out of the rock (i.e., the cleft of the rock).

Jdg 15:14

But when he came to Lechi, and the Philistines shouted with joy as they came to meet him, the Spirit of Jehovah came upon him, "and the cords on his arms became like two that had been burnt with fire, and his fetters melted from his hands." The description rises up to a poetical parallelism, to depict the triumph which Samson celebrated over the Philistines in the power of the Spirit of Jehovah.

Jdg 15:15-16

As soon as he was relieved of his bands, he seized upon a fresh jaw-bone of an ass, which he found there, and smote therewith a thousand men. He himself commemorated this victory in a short poetical strain (Jdg 15:16): " With the ass's jaw-bone a heap, two heaps; with the ass's jaw-bone I smote a thousand men. "The form of the word חמור = חמר is chosen on account of the resemblance to חמור , and is found again at 1Sa 16:20. How Samson achieved this victory is not minutely described. But the words "a heap, two heaps,"point to the conclusion that it did not take place in one encounter, but in several. The supernatural strength with which Samson rent asunder the fetters bound upon him, when the Philistines thought they had him safely in their power, filled them with fear and awe as before a superior being, so that they fled, and he pursued them, smiting one heap after another, as he overtook them, with an ass's jaw-bone which he found in the way. The number given, viz., a thousand, is of course a round number signifying a very great multitude, and has been adopted from the song into the historical account.

Jdg 15:17

When he had given utterance to his saying, he threw the jaw-bone away, and called the place Ramath-lechi , i.e., the jaw-bone height. This seems to indicate that the name Lechi in Jdg 15:9 is used proleptically, and that the place first received its name from this deed of Samson.

Constable: Jdg 3:7--17:1

II. THE RECORD OF ISRAEL'S APOSTASY 3:7--16:31

Israel's Judges
Judge	Scripture	Israel's Oppressors		Length in Years
		Nation(s)	King(s)	Oppression	Judgeship	Peace
Othniel	3:7-11	Mesopotamia	Cushan-rishathaim	8(ca. 1358-1350 B.C.)		40(ca. 1350-1310 B.C.)
Ehud	3:12-30	Moab (with Ammon & Amalek)	Eglon	18		80
Shamgar	3:31	Philistia
Deborah	Chs. 4-5	Canaan	Jabin	20(ca. 1250-1230 B.C.)		40(ca. 1230-1190 B.C.)
Gideon	Chs. 6-8	Midian (with Amalek & Arabia)	Zebah & Zalmunna	7		40(ca. 1180-1140 B.C.)
Tola	10:1-2				23(ca. 1117-1094 B.C.)
Jair	10:3-5				22(ca. 1115-1093 B.C.)
Jephthah	10:8-12:7	Ammon		18(ca. 1123-1105 B.C.)	6
Ibzan	12:8-10				7
Elon	12:11-12				10
Abdon	12:13-15				8
Samson	Chs. 13-16	Philistia		40(ca. 1124-1084 B.C.)	20(ca. 1105-1085 B.C.)

"The judges are twelve in number, reckoning either Deborah or Barek as a judge and omitting Abimelech, whose status in fact depended wholly on his descent from Gideon, and who was in effect not a deliverer', and a judge' only in the sense of a local ruler on his own account."⁶⁰

Notice that the writer recorded seven examples of oppression and deliverance (by Othniel, Ehud, Shamgar, Deborah, Gideon, Jephthah, and Samson). This sevenfold scheme gives the impression of totality to Israel's degeneration. It also suggests that the writer viewed these disasters as fulfillments of the curses in Leviticus 26 where the number seven occurs four times (Lev. 26:18, 21, 24, and 28; cf. Deut. 28:25).⁶¹

The total number of judges cited is 12. By selecting 12 judges the writer may also have been suggesting that all 12 tribes of Israel had apostatized. One writer argued that these 12 judges each did their work in a different month, thus adding another impression of completeness to the record.⁶²

Certain formulaic expressions appear in 2:11-23 and then recur in the record of Israel's apostasy (3:7-16:31). However, as noted in the table below, they appear with less frequency as the narrative proceeds. Having established the pattern, the writer did not feel compelled to repeat these expressions as frequently since the reader learns to anticipate them as the narrative unfolds. The breakdown of these expressions is a rhetorical device that parallels and reflects the general moral and spiritual disintegration in Israel as a whole.⁶³

Expression	Othniel	Ehud	Deborah	Gideon	Jephthah	Samson
The Israelites did evil (2:11-13).	3:7	3:12	4:1	6:1	10:6	13:1
Yahweh gave them over (2:14).	3:8	3:12	4:2	6:1	10:7	13:1
The Israelites cried out (2:15, 18).	3:9	3:15	4:3	6:7	10:10
Yahweh raised up a deliverer (2:16, 18).	3:9	3:15
Yahweh gave the oppressor to the deliverer (2:18).	3:10	3:28
The land had rest.	3:11	3:30		5:31	8:28

Constable: Jdg 8:1--16:31

B. Present Failures vv. 8-16

Jude next expounded the errors of the false teachers in his day to warn his readers even more strongly. A feature of Jude's style is that he referred to certain Old Testament types (vv. 5-7 and 11) or prophecies (vv. 14-15 and 17-18) and then proceeded to interpret them as fulfilled by the false teachers (vv. 8-10, 12-13, 16, and 19).³⁸

"Following his illustrations of the past fate of apostates (vv. 5-7), Jude turns to a direct attack upon the apostates who are invading the churches being addressed."³⁹

Constable: Jdg 13:1--16:31

F. The sixth apostasy chs. 13-16

"From chapters 13 to 18, the author concentrates on the tribe of Dan, which had been one of the largest and most prominent tribes during the wilderness march (Num 2:25-31). In the period of the judges, however, Dan seemed helpless against the Amorites (1:34) and moved northward to find new territory (chs. 17-18). Contrasted with these failures are the exploits of Samson, whose personal achievements are detailed in four chapters. Yet his own life was a strange mixture of the strength and weakness that epitomized the tragic conditions within the tribe itself."²³⁸

Constable: Jdg 14:1--16:31

3. The consequences of the error vv. 14-16

vv. 14-15 Jude quoted loosely from a prophecy Enoch gave recorded in the Book of 1 Enoch.⁶² Though God had not inspired that book, He led Jude to quote Enoch's prophecy.⁶³ This was a prophecy of God's judgment as it will take place at the second coming of Christ (cf. Matt. 24:30; 2 Thess. 1:7-10). The unbelievers among the false teachers would be the objects of God's judgment then if they were living then.

Jude's reference to Enoch as the seventh (generation) from Adam seems to support the idea that Genesis 5 records all the generations (i.e., it is a closed genealogy). However, critics of this view contend that Jude simply meant that Enoch was the seventh generation from Adam in the biblical genealogy. They assume there were additional intervening generations that Moses did not mention in Genesis. Nevertheless a careful reading of that genealogy shows that Moses left no room for omitted generations.

"Ungodly deeds may be performed by persons who have a form of godliness. Every action that proceeds from an unholy, unrepentant heart is an ungodly deed."⁶⁴

"Satan in Eden and Judas in Gethsemane clothed ungodly deeds in soft words."⁶⁵

v. 16 Enoch spoke of the words and the deeds of the ungodly in the quotation just cited. Jude commented further on the words and deeds of the contemporary false teachers in this verse. As the former grumblers, the false teachers in his day grumbled primarily against God.

"He who is out of touch with God is prone to grumble about anything."⁶⁶

They pursued their lusts for sensuality and gain (cf. vv. 4, 8, 10-11). Their arrogant words probably refer to what they claimed was true about God that contradicted apostolic revelation (cf. Dan. 11:36). Furthermore they flattered people to obtain personal advantage (cf. James 2:1-13).

"As the fear of God drives out the fear of man, so defiance of God tends to put man in His place, as the chief source of good or evil to his fellows."⁶⁷

Constable: Jdg 15:1-20

3. Samson's vengeance on the Philistines ch. 15

Samson's weaknesses dominate chapter 14, but his strengths shine forth in chapter 15.

Constable: Jdg 15:1-8

Samson's revenge on the Timnites 15:1-8

Wheat harvest took place in late May or early June in this part of Palestine.²⁶⁶ Samson's anger had cooled, and he decided to return to Timnah and arrange for the completion of his marriage. Instead of flowers or candy he took a young goat as a gift for his fiancée. The woman's father, however, claimed that he was sure Samson so thoroughly hated his daughter because of her betrayal that he would never want to marry her. Whether this was the real reason he gave her to another man is not clear. He may have simply wanted to avoid losing face. In any case Samson believed treachery had motivated his act. He must have realized that his treatment of the 30 Philistines in Ashkelon (14:19) was blameworthy since he announced that what he was about to do would be blameless (v. 3). He was about to embark on holy war.

"Samson regarded the treatment he had received from his father-in-law as but one effect of the disposition of the Philistines generally toward the Israelites, and therefore resolved to revenge the wrong which he had received from one member of the Philistines upon the whole nation, or at all events upon the whole of the city of Timnah."²⁶⁷

"His words indicate that he felt completely justified in such vindictive action."²⁶⁸

The word translated "foxes" (v. 4) probably refers to jackals. Foxes are solitary animals, but jackals run in packs and are relatively easy to capture.

"The burning of standing corn was a common method of retaliation or revenge in the ancient world and its effect in an agricultural community was very serious [cf. 2 Sam. 14:30]."²⁶⁹

"Samson is a man with a higher calling than any other deliverer in the book, but he spends his whole life doing his own thing.'"²⁷⁰

The fate that Samson's "wife" sought to avoid by betraying him overtook her after all (cf. 14:15). The Philistines presumably burned the house down with the woman and her parents inside (v. 6).

The Philistines' act of revenge on his "wife" simply added more fuel to the desire for revenge that was already burning within Samson (v. 7). Evidently he loved the Timnite woman. He proceeded to avenge her death by killing many more of the Philistines (v. 8). Then he took refuge in a cave nearby.

Constable: Jdg 15:9-13

Samson's treatment by the Judahites 15:9-13

The Philistines pursued Samson into the territory of Judah that they controlled (v. 9; cf. 14:4). The exact location of Lehi is still uncertain.

We get a glimpse into the spiritual condition in Judah at this time from how the 3,000 Judahites (more probable than 3 units of people) responded to their Philistine oppressors. The men of Judah were no threat to the Philistines, but Samson was. The men of Judah did not respond to Samson as a judge whom God had raised up to deliver them from the Philistines. Instead of supporting him they meekly bowed before their oppressors and took the Philistines' side against Samson (v. 11-13). They rebuked Samson for jeopardizing their safety by attacking the Philistines. They were content to live under the Philistines' heel. They regarded Samson's action as something he was doing against them rather than an as act of aggression against the enemies of God's people. The Judahites were compromisers who preferred slavery to freedom.

"It is a sad fact of Christian experience that if you are a Christian committed to growing and maturing in Jesus Christ, you will often be hindered the most by other Christians who have become accustomed and accommodated to an anemic, wishy-washy spiritual life."²⁷¹

During his whole ministry Samson never had an army or even several Israelites behind him. He fought the Lord's battles alone. The Judahites were doing their enemies' work for them by binding Samson and handing him over to them (v. 12). They swore not to kill their judge themselves, but they bound him and handed him over to the Philistines so they could kill him (v. 13).

"The tribe that had formerly waded into battle after battle (1:1-20) has become a collection of spineless wimps (15:13)."²⁷²

Samson's patience and grace with his fellow Israelites are astounding. He must have realized what they were doing, but he also apparently believed that when delivered over to the enemy he could overcome them. If his courage, as his fellow Israelites brought him bound before hoards of Philistines and handed him over to them, arose from trust in God, his faith was remarkable. This would have been one of the high points of Samson's spiritual career. Alternatively Samson's confidence may have rested in himself, particularly in his strength. If that was so, this incident was a low point for him spiritually. I prefer the second explanation since it seems more consistent with Samson's character.

Guzik: Jdg 15:1-20

Judges 15 - Samson Takes on the Philistines

A. Retaliation back and forth.

1. (1-3) Samson's rage at discovering that his wife is given to another.

After a while, in the time of wheat harvest, it happened that Samson visited his wife with a young goat. And he said, "Let me go in to my wife, into her room." But her father would not permit him to go in. Her father said, "I really thought that you thoroughly hated her; therefore I gave her to your companion. Is not her younger sister better than she? Please, take her instead." And Samson said to them, "This time I shall be blameless regarding the Philistines if I harm them!"

a. I really thought that you thoroughly hated her: It's hard to know why Samson's father-in-law thought that Samson hated his wife. Perhaps this was just an excuse to explain why he did what he did; or perhaps Samson's Philistine wife poisoned her father's opinion of Samson (Judges 14:16).

b. Samson said to them: Even though Samson was angry with his wife's father, the real root of the problem was the bad choices Samson made in love. He had no business allowing himself to fall in love with an ungodly, pagan woman.

i. No wonder Proverbs 4:23 tells us: Keep (literally, guard or protect) your heart with all diligence, For out of it spring the issues of life. Failure to guard our heart can result in great trouble.

c. This time I shall be blameless regarding the Philistines if I harm them! God used Samson's ungodly anger for His purposes. As Psalm 76:10 says, Surely the wrath of man shall praise You. This doesn't justify Samson's anger, but it shows the glory and power of God to use all things to His purposes.

2. (4-5) Samson strikes out against the Philistines by burning their crops.

Then Samson went and caught three hundred foxes; and he took torches, turned the foxes tail to tail, and put a torch between each pair of tails. When he had set the torches on fire, he let the foxes go into the standing grain of the Philistines, and burned up both the shocks and the standing grain, as well as the vineyards and olive groves.

a. Samson went and caught three hundred foxes: Samson seems to act like a juvenile delinquent. Yet God used it all for His purpose of fighting against the Philistines.

b. Put a torch between each pair of tails: Some object that Samson could not have captured 300 foxes. Yet the word translated foxes probably refers to a jackal, not a fox, and jackals are known to run in large packs, sometimes up to 200. Second, there is nothing that says Samson did this all by himself. Third, there is nothing that says he did it all in one day.

3. (6-7) The Philistines retaliate by killing Samson's wife and family.

Then the Philistines said, "Who has done this?" And they answered, "Samson, the son-in-law of the Timnite, because he has taken his wife and given her to his companion." So the Philistines came up and burned her and her father with fire. Samson said to them, "Since you would do a thing like this, I will surely take revenge on you, and after that I will cease."

a. So the Philistines came up and burned her and her father with fire: God was used all this to advance His plan for Israel and redemption. Yet because of Samson's disobedience, it all happened at great personal cost to Samson. It is fair to suppose that if Samson were obedient, God would have furthered His plan in a way that blessed Samson.

b. I will surely take revenge on you, and after that I will cease: We have here the bitter story of retaliation - of trying to avenge wrongs done to us. Retaliation is a never-ending story, and one that never wins in the end. Those who trust in God must be able to say, "Retaliation belongs to God. I'll let Him settle the score."

i. Much of the war, disaster, deep-seated hatred, and pain in our world come from this instinct to retaliate. But Jesus told us to not retaliate an eye for an eye, but to take control of the situation by giving even more (Matthew 5:38-42). When we do this, we act like God, who did not retaliate against man for his sin and rebellion, but instead gave His only Son to die for man.

4. (8) Samson repays the Philistines for the murder of his wife.

So he attacked them hip and thigh with a great slaughter; then he went down and dwelt in the cleft of the rock of Etam.

a. Hip and thigh is an expression for a cruel, unsparing slaughter. Samson was a one-man army against the Philistines.

b. Dwelt in the cleft of the rock of Etam: Samson has no more family and can trust virtually no one. He lives like a fugitive, alone in a cave.

B. Samson slays one thousand Philistines.

1. (9-13) Judah surrenders Samson to the Philistines.

Now the Philistines went up, encamped in Judah, and deployed themselves against Lehi. And the men of Judah said, "Why have you come up against us?" So they answered, "We have come up to arrest Samson, to do to him as he has done to us." Then three thousand men of Judah went down to the cleft of the rock of Etam, and said to Samson, "Do you not know that the Philistines rule over us? What is this you have done to us?" And he said to them, "As they did to me, so I have done to them." But they said to him, "We have come down to arrest you, that we may deliver you into the hand of the Philistines." Then Samson said to them, "Swear to me that you will not kill me yourselves." So they spoke to him, saying, "No, but we will tie you securely and deliver you into their hand; but we will surely not kill you." And they bound him with two new ropes and brought him up from the rock.

a. We have come up to arrest Samson, to do to him as he has done to us: The fact that soldiers from the tribe of Judah will give up Samson to the Philistines shows just how much they are under the oppression of the Philistines. They would rather please their oppressors than support their deliverer.

b. Do you not know that the Philistines rule over us? Samson didn't want to hear this or recognize it. As far as he was concerned, the Philistines should not rule over the people of God.

c. They bound him with two new ropes and brought him up from the rock: It seems that Samson submitted to this. Assuming this is true, it shows great faith on Samson' part. He was willing to put himself in a difficult position and to trust God to take care of him.

2. (14-17) Samson uses the jawbone of a donkey to kill a thousand Philistines.

When he came to Lehi, the Philistines came shouting against him. Then the Spirit of the LORD came mightily upon him; and the ropes that were on his arms became like flax that is burned with fire, and his bonds broke loose from his hands. He found a fresh jawbone of a donkey, reached out his hand and took it, and killed a thousand men with it. Then Samson said: "With the jawbone of a donkey, Heaps upon heaps, With the jawbone of a donkey I have slain a thousand men!" And so it was, when he had finished speaking, that he threw the jawbone from his hand, and called that place Ramath Lehi.

a. He found a fresh jawbone of a donkey, reached out his hand and took it, and killed a thousand men with it: Samson was unique among the judges because he was used as a "one-man army" against the Philistines. Other Judges of Israel led armies to against their enemies, but Samson fought alone.

b. With the jawbone of a donkey, heaps upon heaps: Samson's bold declaration of victory has a poetic touch that is difficult to render in translation. One effort goes like this: "With the jawbone of an ass I have piled them in a mass!"

c. And called that place Ramath Lehi: This name essentially means "Jawbone Hill." It was an obviously appropriate name for this place of Samson's great victory.

i. One preacher came up with a five point sermon on the jawbone of an ass, likening it to the weapon of the gospel:

· It was a novel weapon

· It was a most convenient weapon

· It was a simple weapon

· It was a ridiculous weapon

· It was a successful weapon

3. (18-20) God provides for Samson miraculously.

Then he became very thirsty; so he cried out to the LORD and said, "You have given this great deliverance by the hand of Your servant; and now shall I die of thirst and fall into the hand of the uncircumcised?" So God split the hollow place that is in Lehi, and water came out, and he drank; and his spirit returned, and he revived. Therefore he called its name En Hakkore, which is in Lehi to this day. And he judged Israel twenty years in the days of the Philistines.

a. Then he became very thirsty: Samson needed this thirst to remind himself of his own weakness and need right after such a great victory. After a great victory we need to remember our mortality.

i. Matthew Poole comments on Samson's great thirst: it was "partly sent by God, that by the experience of his own impotency he might be forced to ascribe the victory to God only, and not to himself."

b. God split the hollow place that is in Lehi, and water came out, and he drank; and his spirit returned, and he revived: This is an example of the principle that God's work, done God's way, will always be provided for by God. Here the LORD showed His faithfulness to Samson by supplying the needs of His servant.

© 2003 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Jdg 15:4

JUDGES 15:4 —How could Samson capture 300 foxes?

PROBLEM: According to Judges 15:4 , Samson captured 300 foxes, tied torches between the tails of two foxes, lit the torches, and released the foxes into the fields of the Timnite farmers. But, how could Samson have captured this many foxes?

SOLUTION: It must be remembered that Samson was endowed with supernatural strength. Although the passage does not describe how Samson was able to capture so many foxes, it is not difficult to see that a man who could use the jawbone of an ass to kill “a thousand” warriors ( Jud. 15:15 ) would have little problem capturing 300 foxes. JUDGES 16:26-27 —If suicide is wrong, why did God bless Samson for doing it?

PROBLEM: Suicide is murder, and God said, “You shall not murder” ( Ex. 20:13 ). There were many suicides in the Bible (see comments on 1 Sam. 31:4 ), and none of them received divine approval. Yet Samson committed suicide here with God’s apparent blessing.

SOLUTION: Samson never took his life; he sacrificed it for his people. There is a big difference. Jonah prayed, “Lord, please take my life from me, for it is better for me to die than to live!” ( Jonah 4:3 ) But he never took his own life. Suicide is acting “for one’s self. ” What Samson did was to lay his life on the linefor others —his people. Samson’s act was no more suicide than Christ’s, when He said, “I lay down my life,” for “the good shepherd gives His life for the sheep” ( John 10:11 , 17 ). In fact, “greater love has no one than this, than to lay down one’s life for his friends” ( John 15:13 ).

Of course, not every apparent death “for others” is really an act of love. Paul made this plain in his great love chapter: “though I give my body to be burned, but have not love, it profits me nothing” ( 1 Cor. 13:3 ). Even a martyr may not be dying out of love, but in an obstinate commitment to his own self-centered cause. Saul took self-death “lest these uncircumcised men come and thrust me through and abuse me” ( 1 Sam. 31:4 ). Abimelek sought death for himself “lest men say of me, `A woman killed him’ ” ( Jud. 9:54 ). Samson by contrast asked God for permission to die, praying, “Let me die with the Philistines” ( Jud. 16:30 ). God granted his request, “so the dead that he killed at his death were more than he had killed in his life” (v. 30 ). Paul also was willing to be “accursed from Christ for my brethren” ( Rom. 9:3 ). The soldier who falls on a hand grenade to save his buddies is not taking his life by suicide; he is giving his life for others. Likewise, Christ did not commit suicide when He came to “give His life a ransom for many” ( Mark 10:45 ).   

Introduction / Outline

JFB: Judges (Book Introduction)

JUDGES is the title given to the next book, from its containing the history of those non-regal rulers who governed the Hebrews from the time of Joshua to that of Eli, and whose functions in time of peace consisted chiefly in the administration of justice, although they occasionally led the people in their wars against their public enemies. The date and authorship of this book are not precisely known. It is certain, however, that it preceded the Second Book of Samuel (compare Jdg 9:35 with 2Sa 11:21), as well as the conquest of Jerusalem by David (compare Jdg 1:21 with 2Sa 5:6). Its author was in all probability Samuel, the last of the judges (see Jdg 19:1; Jdg 21:25), and the date of the first part of it is fixed in the reign of Saul, while the five chapters at the close might not have been written till after David's establishment as king in Israel (see Jdg 18:31). It is a fragmentary history, being a collection of important facts and signal deliverances at different times and in various parts of the land, during the intermediate period of three hundred years between Joshua and the establishment of the monarchy. The inspired character of this book is confirmed by allusions to it in many passages of Scripture (compare Jdg 4:2; Jdg 6:14 with 1Sa 12:9-12; Jdg 9:53 with 2Sa 11:21; Jdg 7:25 with Psa 83:11; compare Jdg 5:4-5 with Psa 7:5; Jdg 13:5; Jdg 16:17 with Mat 2:13-23; Act 13:20; Heb 11:32).

JFB: Judges (Outline)

• THE ACTS OF JUDAH AND SIMEON. (Jdg 1:1-3)
• ADONI-BEZEK JUSTLY REQUITED. (Jdg. 1:4-21)
• SOME CANAANITES LEFT. (Jdg 1:22-26)
• AN ANGEL SENT TO REBUKE THE PEOPLE AT BOCHIM. (Jdg 2:1-10)
• WICKEDNESS OF THE NEW GENERATION AFTER JOSHUA. (Jdg 2:11-19)
• NATIONS LEFT TO PROVE ISRAEL. (Jdg 3:1-4)
• BY COMMUNION WITH THESE THE ISRAELITES COMMIT IDOLATRY. (Jdg 3:5-7)
• OTHNIEL DELIVERS ISRAEL. (Jdg 3:8-11)
• EHUD SLAYS EGLON. (Jdg. 3:12-30)
• DEBORAH AND BARAK DELIVER ISRAEL FROM JABIN AND SISERA. (Jdg. 4:1-17)
• DEBORAH AND BARAK'S SONG OF THANKSGIVING. (Jdg. 5:1-31)
• THE ISRAELITES, FOR THEIR SINS, OPPRESSED BY MIDIAN. (Jdg 6:1-6)
• A PROPHET REBUKES THEM. (Jdg 6:7-10)
• AN ANGEL SENDS GIDEON TO DELIVER THEM. (Jdg 6:11-16)
• GIDEON'S PRESENT CONSUMED BY FIRE. (Jdg. 6:17-32)
• THE SIGNS. (Jdg 6:33-39)
• GIDEON'S ARMY. (Jdg 7:1-8)
• HE IS ENCOURAGED BY THE DREAM AND THE INTERPRETATION OF THE BARLEY CAKE. (Jdg 7:9-15)
• HIS STRATAGEM AGAINST MIDIAN. (Jdg 7:16-24)
• THE EPHRAIMITES OFFENDED, BUT PACIFIED. (Jdg 8:1-9)
• ZEBAH AND ZALMUNNA TAKEN. (Jdg. 8:10-27)
• MIDIAN SUBDUED. (Jdg 8:28)
• ABIMELECH IS MADE KING BY THE SHECHEMITES. (Jdg 9:1-6)
• JOTHAM BY A PARABLE REPROACHES THEM. (Jdg 9:7-21)
• GAAL'S CONSPIRACY. (Jdg. 9:22-49)
• ABIMELECH SLAIN. (Jdg 9:50-57)
• TOLA JUDGES ISRAEL IN SHAMIR. (Jdg 10:1-5)
• ISRAEL OPPRESSED BY THE PHILISTINES AND AMMONITES. (Jdg 10:6-9)
• THEY CRY TO GOD. (Jdg 10:10-15)
• THEY REPENT; GOD PITIES THEM. (Jdg 10:16-18)
• JEPHTHAH. (Jdg 11:1-3)
• THE GILEADITES COVENANT WITH JEPHTHAH. (Jdg 11:4-11)
• HIS VOW. (Jdg 11:29-31)
• HE OVERCOMES THE AMMONITES. (Jdg 11:32-33)
• THE EPHRAIMITES QUARRELLING WITH JEPHTHAH. (Jdg 12:1-3)
• DISCERNED BY THE WORD SIBBOLETH, ARE SLAIN BY THE GILEADITES. (Jdg 12:4-15)
• ISRAEL SERVES THE PHILISTINES FORTY YEARS. (Jdg 13:1)
• AN ANGEL APPEARS TO MANOAH'S WIFE. (Jdg 13:2-10)
• THE ANGEL APPEARS TO MANOAH. (Jdg 13:11-14)
• MANOAH'S SACRIFICE. (Jdg 13:15-23)
• SAMSON BORN. (Jdg 13:24-25)
• SAMSON DESIRES A WIFE OF THE PHILISTINES. (Jdg 14:1-5)
• HE KILLS A LION. (Jdg 14:5-9)
• HIS MARRIAGE FEAST. (Jdg 14:10-11)
• HIS RIDDLE. (Jdg 14:12-18)
• HE SLAYS THIRTY PHILISTINES. (Jdg 14:19-20)
• SAMSON IS DENIED HIS WIFE. (Jdg 15:1-2)
• HE BURNS THE PHILISTINES' CORN. (Jdg 15:3-8)
• HE IS BOUND BY THE MEN OF JUDAH, AND DELIVERED TO THE PHILISTINES. (Jdg 15:9-13)
• SAMSON CARRIES AWAY THE GATES OF GAZA. (Jdg 16:1-3)
• DELILAH CORRUPTED BY THE PHILISTINES. (Jdg 16:4-14)
• HE IS OVERCOME. (Jdg 16:15-20)
• THE PHILISTINES TOOK HIM AND PUT OUT HIS EYES. (Jdg 16:21-22)
• THEIR FEAST TO DAGON. (Jdg 16:23-25)
• HIS DEATH. (Jdg 16:26-31)
• MICAH RESTORING THE STOLEN MONEY TO HIS MOTHER, SHE MAKES IMAGES. (Jdg 17:1-4)
• THE DANITES SEEK OUT AN INHERITANCE. (Jdg. 18:1-26)
• THEY WIN LAISH. (Jdg 18:27-29)
• THEY SET UP IDOLATRY. (Jdg 18:30-31)
• A LEVITE GOING TO BETHLEHEM TO FETCH HIS WIFE. (Jdg 19:1-15)
• AN OLD MAN ENTERTAINS HIM AT GIBEAH. (Jdg 19:16-21)
• THE GIBEAHITES ABUSE HIS CONCUBINE TO DEATH. (Jdg 19:22-28)
• THE LEVITE, IN A GENERAL ASSEMBLY, DECLARES HIS WRONG. (Jdg 20:1-7)
• THEIR DECREE. (Jdg 20:8-17)
• THE PEOPLE BEWAIL THE DESOLATION OF ISRAEL. (Jdg 21:1-15)
• THE ELDERS CONSULT HOW TO FIND WIVES FOR THOSE THAT WERE LEFT. (Jdg 21:16-21)

TSK: Judges (Book Introduction)

The book of Judges forms an important link in the history of the Israelites. It furnishes us with a lively description of a fluctuating and unsettled nation; a striking picture of the disorders and dangers which prevailed in a republic without magistracy; when " the high-ways were unoccupied, and the travellers walked through by-ways" (Jdg 5:6), when few prophets were appointed to control the people, and " every one did that which was right in his own eyes" (Jdg 17:6). It exhibits the contest of true religion with superstition; and displays the beneficial effects that flow from the former, and the miseries and evil consequences of impiety. It is a most remarkable history of the long-suffering of God towards the Israelites, in which we see the most signal instances of his justice and mercy alternately displayed. the people sinned, and were punished; they repented, and found mercy. These things are written for our warning. none should presume, for God is just; none need despair, for God is merciful. Independently of the internal evidence of the authenticity of this sacred book, the transactions it records are not only cited or alluded to by other inspired writers, but are further confirmed by the traditions current among heathen nations.

TSK: Judges 15 (Chapter Introduction)

Overview

Jdg 15:1, Samson is denied his wife; Jdg 15:3, He burns the Philistines’ corn with foxes and firebrands; Jdg 15:6, His wife and her father are burnt by the Philistines; Jdg 15:7, Samson smites them hip and thigh; Jdg 15:9, He is bound by the men of Judah, and delivered to the Philistines; Jdg 15:14, He kills them with a jawbone; Jdg 15:18, God makes the fountain En-hakkore for him in Lehi.

Poole: Judges (Book Introduction)

BOOK OF JUDGES

THE ARGUMENT

THE author of this book is not certainly known, whether it was Samuel, or Ezra, or some other prophet; nor is it material to know.

1. It matters not who was the king’ s secretary, or with what pen it was written, if it be once known that it was. the king who made the order or decree: it is sufficient that unto the Jews were committed to the oracles of God , Rom 3:2 , i.e. the Holy Scriptures of the Old Testament, one part of which this was, by confession of all; and that the Jews did not falsify their trust therein, but kept those holy books themselves, and delivered them to the world, entire, without addition or diminution; for neither Christ nor his apostles, who severely rebuke them for their mistakes and misunderstandings of some passages of Scripture, ever charge them with any perfidiousness about the canon or books of the Scripture. This book is called the Book of Judges , because it treats of the judges, or of the state of the commonwealth of Israel under all the judges, except Eli and Samuel, who being the last of the judges, and the occasions or instruments of the change of this government, are omitted in this book. The judges were a sort of magistrates inferior to kings, and could neither make new laws, nor impose any tributes, but were the supreme executors of God’ s laws and commands, and the generals of their armies.

Poole: Judges 15 (Chapter Introduction)

CHAPTER 15

Samson desireth to visit his wife; is denied her; wherefore he tieth firebrands to three hundred foxes’ tails, and sets the corn on fire, Jud 15:1-5 ; for which they burn his wife and her father, Jud 15:6 . Samson’ s revenge, Jud 15:7,8 . The Philistines pitch in Judah, and demand Samson: the men of Judah bind and deliver him, Jud 15:9-13 . He breaketh his bands, and slayeth one thousand Philistines with the jawbone of an ass, Jud 15:14-17 . He is athirst; prays; obtains water out of it, Jud 15:18-20 .

MHCC: Judges (Book Introduction)

The book of Judges is the history of Israel during the government of the Judges, who were occasional deliverers, raised up by God to rescue Israel from their oppressors, to reform the state of religion, and to administer justice to the people. The state of God's people does not appear in this book so prosperous, nor their character so religious, as might have been expected; but there were many believers among them, and the tabernacle service was attended to. The history exemplifies the frequent warnings and predictions of Moses, and should have close attention. The whole is full of important instruction.

MHCC: Judges 15 (Chapter Introduction)

(Jdg 15:1-8) Samson is denied his wife, He smites the Philistines.

(Jdg 15:9-17) Samson kills a thousand of the Philistines with a jaw-bone.

(Jdg 15:18-20) His distress from thirst.

Matthew Henry: Judges (Book Introduction)

An Exposition, with Practical Observations, of The Book of Judges

This is called the Hebrew Shepher Shophtim , the Book of Judges, which the Syriac and Arabic versions enlarge upon, and call it, The Book of the Judges of the Children of Israel; the judgments of that nation being peculiar, so were their judges, whose office differed vastly from that of the judges of other nations. The Septuagint entitles it only Kritai , Judges. It is the history of the commonwealth of Israel, during the government of the judges from Othniel to Eli, so much of it as God saw fit to transmit to us. It contains the history (according to Dr. Lightfoot's computation) of 299 years, reckoning to Othniel of Judah forty years, to Ehud of Benjamin eighty years, to Barak of Naphtali forty years, to Gideon of Manasseh forty years, to Abimelech his son three years, to Tola of Issachar twenty-three, to Jair of Manasseh twenty-two, to Jephtha of Manasseh six, to Ibzan of Judah seven, to Elon of Zebulun ten, to Abdon of Ephriam eight, to Samson of Dan twenty, in all 299. As for the years of their servitude, as were Eglon is said to oppress them eighteen years and Jabin twenty years, and so some others, those must be reckoned to fall in with some or other of the years of the judges. The judges here appear to have been of eight several tribes; that honour was thus diffused, until at last it centred in Judah. Eli and Samuel, the two judges that fall not within this book, were of Levi. It seems, there was no judge of Reuben or Simeon, Gad or Asher. The history of these judges in their order we have in this book to the end of ch. 16. And then in the last five chapters we have an account of some particular memorable events which happened, as the story of Ruth did (Rth 1:1) in the days when the judges ruled, but it is not certain in which judge's days; but they are put together at the end of the book, that the thread of the general history might not be interrupted. Now as to the state of the commonwealth of Israel during this period, I. They do not appear here either so great or so good as one might have expected the character of such a peculiar people would be, that were governed by such laws and enriched by such promises. We find them wretchedly corrupted, and wretchedly oppressed by their neighbours about them, and nowhere in all the book, either in war or council, do they make any figure proportionable to their glorious entry into Canaan. What shall we say to it? God would hereby show us the lamentable imperfection of all persons and things under the sun, that we may look for complete holiness and happiness in the other world, and not in this. Yet, II. We may hope that though the historian in this book enlarges most upon their provocations and grievances, yet there was a face of religion upon the land; and, however there were those among them that were drawn aside to idolatry, yet the tabernacle-service, according to the law of Moses, was kept up, and there were many that attended it. Historians record not the common course of justice and commerce in a nation, taking that for granted, but only the wars and disturbances that happen; but the reader must consider the other, to balance the blackness of them. III. It should seem that in these times each tribe had very much its government in ordinary within itself, and acted separately, without one common head, or council, which occasioned many differences among themselves, and kept them from being or doing any thing considerable. IV. The government of the judges was not constant, but occasional; when it is said that after Ehud's victory the land rested eighty years, and after Barak's forty , it is not certain that they lived, much less that they governed, so long; but they and the rest were raised up and animated by the Spirit of God to do particular service to the public when there was occasion, to avenge Israel of their enemies, and to purge Israel of their idolatries, which are the two things principally meant by their judging Israel. Yet Deborah, as a prophetess, was attended for judgment by all Israel, before there was occasion for her agency in war, Jdg 4:4. V. During the government of the judges, God was in a more especial manner Israel's king; so Samuel tells them when they were resolved to throw off this form of government, 1Sa 12:12. God would try what his own law and the constitutions of that would do to keep them in order, and it proved that when there was no king in Israel every man did that which was right in his own eyes; he therefore, towards the latter end of this time, made the government of the judges more constant and universal that it was at first, and at length gave them David, a king after his own heart; then, and not till then, Israel began to flourish, which should make us very thankful for magistrates both supreme and subordinate, for they are ministers of God unto us for good. Four of the judges of Israel are canonized (Heb 11:32), Gideon, Barak, Samson, and Jephtha. The Learned bishop Patrick thinks the prophet Samuel was the penman of this Book.

Matthew Henry: Judges 15 (Chapter Introduction)

Samson, when he courted an alliance with the Philistines, did but seek an occasion against them, Jdg 14:4. Now here we have a further account of the occasions he took to weaken them, and to avenge, not his own, but Israel's quarrels, upon them. Everything here is surprising; if any thing be thought incredible, because impossible, it must be remembered that with God nothing is impossible, and it was by the Spirit of the Lord coming upon him that he was both directed to and strengthened for those unusual ways of making war. I. From the perfidiousness of his wife and her father, he took occasion to burn their corn (Jdg 15:1-5). II. From the Philistines' barbarous cruelty to his wife and her father, he took occasion to smite them with a great slaughter (Jdg 15:6-8). III. From the treachery of his countrymen, who delivered him bound to the Philistines, he took occasion to kill 1000 of them with the jaw-bone of an ass (Jdg 15:9-17). IV. From the distress he was then in for want of water, God took occasion to show him favour in a seasonable supply (Jdg 15:18-20).

Constable: Judges (Book Introduction)

Introduction

Title

The English title, Judges, comes to us from the Latin translation (Vulgate) that the Greek translation (Septuagint) influenced. In all three languages the title means "judges." This title is somewhat misleading, however, because most English-speaking people associate the modern concept of a judge with Israel's judges. As we shall see, judges then were very different from judges now. The Hebrew title is also Judges (Shophetim). The book received its name from its principle characters, as the Book of Joshua did.

The judge in Israel was not a new office during the period of history that this book records. Moses ordered the people to appoint judges in every Israelite town to settle civil disputes (Deut. 16:18). In addition, there was to be a chief justice at the tabernacle who would, with the high priest, help settle cases too difficult for the local judges (Deut. 17:9). Evidently there were several judges at the tabernacle who served as a supreme court (Deut. 19:17).

When Joshua died God did not appoint a man to succeed him as the military leader of the entire nation of Israel. Instead each tribe was to proceed to conquer and occupy its allotted territory. As the need arose God raised up several different individuals who were judges in various parts of Israel at various times to lead segments of the Israelites against local enemies. These judges were similar to modern mayors of towns. God endowed them with certain qualities and identified them in various ways as being those He had chosen to lead His people. This leadership sometimes involved military command. As God had raised up Moses and Joshua, and as he would raise up David (1 Sam. 16:13), so He also raised up the judges. The writer also described Yahweh as a judge in Judges (11:27). This points out the fact that the judges were God's agents in Israel who judged under Him at this period in the nation's history.

"Though the judge enjoyed great prestige, he was in no sense a king. His authority was neither absolute, nor permanent, nor in any case hereditary; it rested solely in those personal qualities (the charisma) that gave evidence that he was the man of Yahweh's spirit. It was a type of authority perfectly expressive of the faith and constitution of early Israel: the God-King's direct leadership of his people through his spirit-designated representative. . . .

"The judges were by no means men of identical character. Some (e.g., Gideon) rose to their task at the behest of a profound experience of divine vocation; one (Jephthah) was no better than a bandit who knew how to strike a canny bargain; one (Samson) was an engaging rogue whose fabulous strength and bawdy pranks became legendary. None, so far as we know, ever led a united Israel into battle. All, however, seem to have had this in common: they were men who, stepping to the fore in times of danger, by virtue only of those personal qualities (charisma) which gave evidence to their fellows that Yahweh's spirit was upon them, rallied the clans against the foe."¹

Judges is the second book of the Former Prophets section of the Hebrew Old Testament. As I pointed out in the notes on Joshua, the fact that the Hebrews placed the book in this section of their canon is significant. It demonstrates that they recognized it as God's selective history of the period designed to teach spiritual lessons more than simply to record historical facts. God revealed Himself through the events of life and history as well as through the sermons of the prophets.

Date and Writer

Internal references help us locate the approximate date of composition of this book. The clause, "In those days there was no king in Israel," (17:6; 18:1; 19:1; 21:25) suggests that someone wrote Judges during the monarchical period that followed the period of rule by judges (amphictyony). Someone probably wrote it after 1051 B.C. when Saul became king. However at the time of writing Jerusalem was still in the hands of the Jebusites (1:21). David captured Jerusalem about 1004 B.C. Therefore the writing of Judges seems to date between 1051 and 1004 B.C.

Jewish tradition suggests that Samuel wrote Judges.² This was the opinion of the writers of the Talmud, the collection of Jewish writings that grew up around revealed Scripture beginning very early in Israel's history. Samuel is a likely writer because of his role in Israel when someone wrote Judges. Samuel's ministry began about 1090 B.C. and apparently ended a few years before Saul's death (ca. 1021 B.C.). If Samuel wrote Judges, he probably did so between 1051 and about 1021 B.C.

Scope

In contrast to Joshua, which spans only about 35 years, Judges covers a much longer period of Israel's history.

The book opens shortly after the death of Joshua (1:1). God did not give us sufficient information to enable us to fix the date of Joshua's death. Leon Wood figured that he died about 1390 B.C.³ Eugene Merrill calculated his death at about 1366 B.C.⁴ The latest event the writer of Judges recorded is probably the death of Samson (16:30-31). Wood believed Samson died about 1055 B.C.⁵ Merrill wrote that he died near 1084 B.C.⁶ Consequently the Book of Judges records about 300 years of Israel's history (cf. 11:26).⁷ The period of rule by the judges, however, extended beyond the events the Book of Judges records to Saul's coronation in 1050 or 1051 B.C.⁸ According to Wood's chronology this was five years beyond the end of Judges and according to Merrill's it was 33 years beyond.

The judgeships of some of the individual judges apparently overlapped. Some ruled in one area of Israel while one or more others ruled elsewhere in some cases.⁹

The Book of Judges does not record the ministries of all Israel's judges. Eli and Samuel were also judges whose work the writer of 1 Samuel recorded. Only the judges whom the divine Author selected for inclusion appear in this book.

Purpose

Arthur Cundall suggested that one of the purposes of Judges may have been to provide apologetic justification for Israel's monarchy.¹⁰ William Dumbrell believed its purpose was primarily to show the sovereign grace of God in preserving Israel in spite of Israel.¹¹ Leon Wood wrote that its primary purpose was to show why Israel did not experience God's promised blessings.¹² Herbert Wolf believed the primary purpose was to show that Israel's spiritual condition determined its political and material situation.¹³ Daniel Block argued that it was to reveal the Canaanization of Israel in the premonarchic period of Israel's history.¹⁴ All these explanations seem to me to be in harmony with what the book records.

Message¹⁵

Joshua reveals that victory, success, and progress result when God's people trust and obey Him consistently. Judges shows that defeat, failure, and retrogression follow when they fail to trust and obey consistently. In this respect Joshua and Judges are like two sides of one coin. The former is a positive lesson and the latter a negative one.

Judges portrays the deterioration of the nation of Israel: what caused it, the course it followed, and the chaos that resulted.

Israel failed because her heart turned from Yahweh, and then her head forsook His covenant. Keil and Delitzsch wrote, "The writer writes throughout from a prophet's point of view. He applies the standard of the law to the spirit of the age by which the nation was influenced as a whole, and pronounces a stern and severe sentence upon all deviations from the path of rectitude set before it in the law."¹⁶

We could visualize the structure of the book as a descending spiral. Israel departed from God, fell under His discipline, repented, experienced deliverance from her oppressors, dedicated herself anew to Yahweh, experienced His blessing, and then apostatized again. In each cycle Israel seems to have sunk lower than she had been previously even though each cycle included a spiritual revival.

Judges reveals the course and process by which Israel deteriorated as a nation. The same process takes place on the personal level as well as on the national level, but it is easier to observe on the national level in Judges.

The root cause of Israel's deterioration was religious apostasy. The Israelites turned from God. They did not drive out the Canaanites as God had commanded (1:21, 27-33). Instead they made covenants with them (2:1-2). Rather than destroying the pagan altars, the Israelites served idols and forsook the Lord (2:11-12, 17, 19).

Their apostasy began with toleration of things that God had condemned and prohibited. In time the Israelites began to admire these things. Finally they conformed to them.

The story of Micah and the Danites (chs. 17-18) is a short illustration of the religious apostasy in Israel at this time. Chapters 17-21 are an appendix to the book.

Religious apostasy led to political disorganization in Israel. Shortly after Israel departed from God it began to come apart as a nation. The people stopped working together toward their God-given goal of possessing the entire land and began fighting with one another instead. At the beginning of the amphictyony the tribes were fairly united, but by the end of this period of Israel's history anarchy prevailed (21:25).

The government in Israel deteriorated from theocracy (rule by God) to anarchy (no rule or government). Israel became fragmented, weak, and unable to withstand her enemies. This is ironic because after Joshua died Israel was in position to begin to enjoy the benefits of the theocracy in the land for the first time. Until Judges opens, God was preparing Israel to enjoy the theocracy in the land.

There are several examples of tribal jealousies in Judges (e.g., 8:1-3; 12:1-6), but the worst example of political disorganization is the vignette that concludes the book. This is the civil war in which 11 of the tribes almost annihilated the twelfth, Benjamin (chs. 20-21). Instead of destroying the Canaanites, God's people allowed them to live among them while the Israelites proceeded to destroy one another.

Another evidence of Israel's deterioration as a nation was social chaos.

Three characteristics marked the social chaos in Israel during the period of the judges. Lawlessness characterized national life. People were afraid to go out in public and traveled the byways rather than the highways of the land (5:6). People committed violent crimes without fear of punishment (ch. 19). Blindness also characterized the people. They were blind to what was happening in their midst, namely, God using discipline after apostasy to bring them to repentance and deliverance. They were also blind to God's dealings with their ancestors in their history. Third, immorality marked Israel's social life. Even Samson, one of the judges, was a victim of this cancer.

The story of the Levite and his concubine who visited the town of Gibeah (ch. 19) is a slice of life out of the period of the judges that shows the immorality that characterized Israel's social life. The behavior demonstrated in this story was the fruit of departure from God. The sin that had previously characterized the Canaanites of Sodom (Gen. 19) now marked God's people. Chapter 19 is a third part of the appendix to the book.

God revealed this process of deterioration to warn all people. Spiritual apostasy leads to political disorganization and social chaos. Social and governmental evils rise out of spiritual conditions. When the Israelites repented and rededicated themselves to God, God brought political deliverance and restored social order.

Judges not only reveals what causes deterioration, but it also clarifies the steps to restoration. Israel's history during this period resembles a downward spiral. The general trend was downward. Nevertheless there were six revivals of the peoples' faith in God and commitment to him too. These revivals cycled in Israel's history at this time.

Israel began from a privileged position of divine blessing.

In time the people apostatized by turning away from God and His covenant to the gods and practices of the Canaanites.

To bring them back to Himself God disciplined His people by allowing them to fall under the control and domination of their enemies. Israel chose to bow down to idols, so God allowed the idolaters to bend her over in bondage. The Israelites tolerated the Canaanites, but God made the Canaanites intolerant of them. The people with the birthright to the land had to hide in caves and among the rocks fearing to show themselves (6:2). God disciplined them severely for their apostasy. In Joshua God dealt with sin primarily among the Canaanites, but in Judges He dealt with it primarily among the Israelites. However, God's discipline was always remedial. God designed it to bring the Israelites back to a consciousness of sin and their need for God.

When the Israelites cried out to Yahweh in repentance, God heard their cry and delivered them mercifully. I mean "repentance" in the general sense of turning to God, not in the specific sense of cleaning up the life. God did not give deliverance as a reward the people had earned, but as grace in response to their helpless cry, as the text makes clear.

When they truly repented, He delivered them by raising up a judge. In each case, deliverance came at the right moment. It always came by the right instrument. God raised up the right person in each case. In almost every case God used one person, either a man or a woman. Judges reveals how God remarkably works through all types of different individuals to accomplish His purposes. He raised up the judge whom He had prepared for the needs of his time and place. Each judge was just right for his mission. In almost every case God used one single individual to change the whole course of history in Israel. E. M. Bounds wrote, "The Holy Spirit does not flow through methods, but through man. He does not come on machinery, but on men. He does not anoint plans, but people--people of prayer."

As a result of this deliverance the people rededicated themselves anew to Yahweh. Spiritual revival was the result of God's physical deliverance.

The people then began to enjoy God's blessing again. God gave them rest from the oppression of their enemies. Arthur Cundall labeled these stages "sin, servitude, supplication, and salvation."¹⁷

God's methods are the same today as they were in the days of the judges.

The fact that the writer repeated this cycle of events six times in Judges points to its timeless quality and its universality. Charles Feinberg wrote, "If ever there were history with a purpose it is here."¹⁸

I would state the message of the Book of Judges therefore as follows. Apostasy leads to disorganization and chaos, but repentance results in deliverance and blessing. This is true nationally and personally.

Constable: Judges (Outline)

Outline

I. The reason for Israel's apostasy 1:1-3:6

A. Hostilities between the Israelites and the Canaanites after Joshua's death 1:1-2:5

1. Initial successes and failures ch. 1

2. The announcement of God's discipline 2:1-5

B. Israel's conduct toward Yahweh and Yahweh's treatment of Israel in the period of the judges 2:6-3:6

1. Review of Joshua's era 2:6-10

2. The pattern of history during the judges' era 2:11-23

3. God's purposes with Israel 3:1-6

II. The record of Israel's apostasy 3:7-16:31

A. The first apostasy 3:7-11

B. The second apostasy 3:12-31

1. Oppression under the Moabites and deliverance through Ehud 3:12-30

2. Oppression under the Philistines and deliverance through Shamgar 3:31

C. The third apostasy chs. 4-5

1. The victory over Jabin and Sisera ch. 4

2. Deborah's song of victory ch. 5

D. The fourth apostasy 6:1-10:5

1. The story of Gideon 6:1-8:32

2. Israel's departure from Yahweh 8:33-35

3. The story of Abimelech ch. 9

4. The judgeships of Tola and Jair 10:1-5

E. The fifth apostasy 10:6-12:15

1. Renewed oppression 10:6-7

2. Oppression under the Ammonites 10:8-18

3. Deliverance through Jephthah 10:1-12:7

4. The judgeships of Ibzan, Elon, and Abdon 12:8-15

F. The sixth apostasy chs. 13-16

1. Samson's birth ch. 13

2. Samson's intended marriage to the Timnite ch. 14

3. Samson's vengeance on the Philistines ch. 15

4. Samson's final fatal victory ch. 16

III. The results of Israel's apostasy ch. 17-21

A. The idolatry of Micah and the Danites ch. 17-18

1. The idolatry of Micah ch. 17

2. The apostasy of the Danites ch. 18

B. The immorality of Gibeah and the Benjamites chs. 19-21

1. The atrocity in Gibeah ch. 19

2. The civil war in Israel ch. 20

3. The preservation of Benjamin ch. 21

Constable: Judges

Judges

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_____. "Samson's Riddle and Samson's Magic Locks." Vetus Testamentum 36:2 (April 1986):225-34.

Matthews, Victor H. "Hospitality and Hostility in Judges 4." Biblical Theology Bulletin 21 (Spring 1991):13-21.

Mazar, Amihai. Archaeology of the Land of the Bible 10,000-586 B.C.E. New York: Doubleday, 1990.

_____. "Bronze Bull Found in Israelite High place' From the Time of the Judges." Biblical Archaeology Review 9:5 (September-October 1983):34-40.

_____. "On Cult Places and Early Israelites: A Response to Michael Coogan." Biblical Archaeology Review 15:4 (July-August 1988):45.

_____ "A Philistine Temple at Tell Qasile." Biblical Archaeologist 36 (1973):43-48.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Paul's Use of About 450 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

Mitchell, T. Crichton. "Abimelech--The Bramble King." Preacher's Magazine 58:3 (March-May 1983):16-19, 61.

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Mosca, Paul G. "Who Seduced Whom? A Note on Joshua 15:18// Judges 1:14." Catholic Biblical Quarterly 46 (1984):18-22.

Mullen, E. Theodore, Jr. "The Minor Judges': Some Literary and Historical Considerations." Catholic Biblical Quarterly 44 (April 1982):185-201.

Nel, Philip. "The Riddle of Samson (Judg. 14, 14.18)." Biblica 66:4 (1985):534-45.

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_____. 2nd ed. S.v. "Mesopotamia," by D. J. Wiseman.

_____. 2nd ed. S.v. "Mill, Millstone," by A. R. Millard.

_____. 2nd ed. S.v. "Number," by R. A. H. Gunner.

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Copyright 2003 by Thomas L. Constable

Haydock: Judges (Book Introduction)

INTRODUCTION.

THE BOOK OF JUDGES.

This Book is called Judges, because it contains the history of what passed under the government of the judges, who ruled Israel before they had kings. The writer of it, according to the more general opinion, was the prophet Samuel. (Challoner) --- Some are of opinion, that the judges might have each left records of their respective administration, (Menochius) which might be put in order by Samuel. The author of this book seems to have lived under the reign of Saul, before David had expelled the Jebusites, chap. xviii. 31. (Du Hamel) --- The captivity, which is mentioned [in] ver. 30, must be understood of that when the ark of God, as well as the idol Micha, and may of the people were taken by the Philistines. (Huet) --- Many passages of the Psalms, &c., are taken from this book, which shew its antiquity, Psalm lxvii. 8., and 2 Kings xi. 21. The divine Providence is here displayed in a very striking manner. (Du Hamel) --- The theocracy still subsisted and God generally chose these judges to be his ministers, and to deliver the people, on their repentance, from some dreadful calamity. (Haydock) --- They exercised a supreme power, yet without bearing the insignia of regal authority, or imposing taxes, or making any alteration in the established laws. The Suffetes, who were Carthaginian magistrates, seem to have taken their name from these Ssuptim. (Du Hamel) --- When God did not raise up judges, in an extraordinary manner, a kind of ananchy prevailed. (Haydock) --- Each of the tribes regarded only their own affairs, and the republic was dissolved. (Grotius) --- Prosperous and unfortunate days succeeded each other, in proportion as the people gave themselves up to repentance or to dissolution. Sicut se habebant peccata populi & misericordia Dei, alternaverunt prospera & adversa bellorum. (St. Augustine, City of God xviii. 23.) St. Jerome (ep. ad Eust. & ad Paulin.) exhorts us to penetrate the spiritual sense of the historical books, and he regards "the judges as so many figures" of the apostles, who established the church of Christ. Though some of them had been noted for their misconduct, they were reclaimed by the grace of God. Then all the judges, every one by name, whose heart was not corrupted, who turned not away from the Lord, that their memory might be blessed, &c., Ecclesiasticus xlvi. 13, 14. (Worthington) --- St. Paul mentions four of them, though the conduct of Jephte and of Samson might have been regarded as more exceptionable than that of Othoniel, who is said to have been filled with the spirit of the Lord, chap. iii. 10. Serarius doubts not but they are all in heaven. Salien (in the year of the world 2640,) supposes that the transactions recorded in the five last chapters, took place before this 40th year from the death of Josue, which was the last of Othoniel. With respect to the chronology of these times, there are many opinions. Houbigant endeavours to shew that the system of Usher is inadmissible, as well as that of Petau. Marsham maintains that many of the captivities, and of the Judges, related only to some tribes, so that the different years which are specified, must be referred to the same period of time. Thus while Jephte ruled over those on the east side of the Jordan, and fought against the Ammonites, other judges endeavoured to repel the armies of the Philistines on the west. See 3 Kings vi. 1., and Judges xi. 16. By this expedient, he finds no difficulty in shewing that 480 years elapsed from the departure out of Egypt till the building of the temple, and that the Israelites had occupied the country of the Ammonites during the space of 300 years. (Haydock) --- Houbigant seems to adopt this system in some respects, and he thinks that errors have crept into some of the numbers, so that Aod procured a peace of only 20 instead of 80 years, &c. He observes that the name of judge here designates, 1. A warrior, like Samson; 2. a person who passes sentence according to the law, which was the office of Heli; 3. one divinely commissioned to exercise the sovereign authority, as Samuel did, even after Saul had been elected king. (Proleg. Chronol.) Others have compared the power of these judges with that of the Roman Dictators, or the Archontes of Athens. (Serarius) --- They were properly God's lieutenants. Their revenue seems to have been very precarious, and their exterior deportment modest and unassuming. They were guided by the declarations of the high priests, when arrayed with the Urim and Thummim; and their business was to promote the observance of the true religion, and to defend the people of God. This book concludes with the history of Samson, describing the transactions of 317 years, (Calmet) according to the calculation of Usher, which has met with the approbation of many of the learned, and is therefore chiefly inserted in this edition, as it was in that which was published in 1791, at Dublin, by the care of the Rev. B. Mac Mahon, who seems to have made some alterations. It is not indeed free from many serious difficulties. But we have not leisure to examine them at present. See chap. iii. 11, 30. We shall only subjoin the chronological table of Houbigant, which is not very common, that the reader may perceive where they are chiefly at variance. Moses governed 40 years, Josue 20, the Ancients 20, king of Mesopotamia 8, Othoniel 40, Moabites 18, Aod 20, Samgar 0, the Chanaanites 20, Debora and Barac 40, Madianites 7, Gedeon 40, Abimelech 3, Thola 23, Ammonites 0, Jair 22, Jephte 6, Abesan 7, Ahialon 10, Abdon 8, Philistines 0, Samson 20, and with Heli 20, Heli and Samuel 25, Samuel and Saul 20, David 40, Solomon 3. In the 4th year of his reign the temple was begun, 480 years after the liberation from Egypt. Those to whom no years are assigned, lived at the same time with others whose years enter into the calculation. Thus Samgar gained a victory over the Philistines, while the Chanaanites held the Israelites in subjection, chap. iii. 31. For other particulars we must refer to the author. (Chron. sacra.) (Haydock)

Gill: Judges (Book Introduction)

INTRODUCTION TO JUDGES

The title of this book in the Hebrew copies is Sepher Shophetim, the Book of Judges; but the Syriac and Arabic interpreters call it,

"the Book of the Judges of the Children of Israel;''

and the Septuagint only Judges; so called, not because it was written by them, though some think it was compiled out of annals and diaries kept by them; but it seems to be the work of one person only: the true reason of its name is, because it treats of the judges of Israel, gives an account of their lives and actions, and especially such as concerned their office; which office was different from that of kings, and seems only to have been occasional, and chiefly lay in delivering the people out of the hands of their enemies, when oppressed, distressed, or carried captive by them; in protecting them in the enjoyment of their country, rights, and liberties; in leading out their armies against their enemies when needful; and in settling differences, judging law suits, and administering justice. The government of the nation, during their time, was a theocracy. It is not certain who was the penman of this book; some ascribe it to King Hezekiah, others to Ezra; but the Jewish writers ^a are generally of opinion that it was written by Samuel, which is most likely, who was the last of the judges; and it seems plainly to be written before the times of David, us appears from a speech of Joab, 2Sa 11:21; and from some passages in Psa 68:8, which seem to refer or allude to Jdg 5:4; and from Jerusalem being called Jebus, which shows it to be inhabited by the Jebusites in the time of the writer of this book, whereas it was taken out of their hands by David; besides, Samuel himself refers to the annals of this book; 1Sa 12:9; and from whose testimonies, as well as from others in the New Testament, there is no doubt to be made of its being genuine and authentic, and written by divine inspiration; as is evident from the use the Apostle Paul, and the author of the epistle to the Hebrews, have made of it, Act 13:20; it is useful as an history, and without which the history of the people of Israel would not be complete; it containing an account of all their judges, excepting the two last, Eli and Samuel, of whom an account is given in the following books, and of some facts incidental to those times, related in an appendix at the end of it, concerning the idol of Micah, and the war of Benjamin; and furnishes out many useful moral observations concerning God's displeasure at sin in his own people Israel, and his corrections for it; and about his providential care of them in raising up for them deliverers in their time of need, as well as points at various virtues and excellencies in great and good men, worthy of imitation. It contains, according to Piscator, Dr. Lightfoot, and others, an history of two hundred ninety and nine years.

Gill: Judges 15 (Chapter Introduction)

INTRODUCTION TO JUDGES 15

This chapter relates, that Samson being denied his wife, did by a strange stratagem burn the corn fields, vineyards, and olives of the Philistines, Jdg 15:1, and that because of their burning her and her father, he made a great slaughter of them, Jdg 15:6, which brought the Philistines against the men of Judah, who took Samson and bound him, to deliver him to the Philistines, when he, loosing himself, slew a thousand of them with the jaw bone of an ass, Jdg 15:9 and being athirst, God in a wonderful manner supplied him with water, Jdg 15:18.