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But after a while, in the time of wheat harvest, Samson visited his wife with a young goat. He said, “I will go in to my wife’s room.” But her father wouldn’t allow him to go in.
Verse 1. After. The same term is used in the original as Calmet. 14:8, 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.
Her father said, “I most certainly thought that you utterly hated her; therefore I gave her to your companion. Isn’t her younger sister more beautiful than she? Please, take her instead.”
Verse 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 18:18. Menochius.
Samson said to them, “This time I will be blameless in the case of the Philistines when I harm them.”
Verse 3. Evils. This is a declaration of war, made by Samson in person, against a whole nation. Bible.—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. Grot. E. Calmet.
Samson went and caught three hundred foxes, and took torches, and turned tail to tail, and put a torch in the middle between every two tails.
Verse 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 Song of Songs 2:15. Lament. 5:15. Menochius.—Hence many places received the name of Sual. Joshua 15:28 and 19:42. Pompey exhibited 600 lions at Rome, and the Emp. Probus 5000 ostriches, and as many wild boars, &. in the theatre. Vopisc. Plin. viii. 16. A. Lap.—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. Serar, 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,” ( Bible.) made of resinous wood, such as the pine, olive, and so forth 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. Bible.—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 Prot. also have done. Bible.—“The foxes signify the deceitful ensnares, and chiefly heretics.” Saint Augustine in Ps. viii. D.
When he had set the torches on fire, he let them go into the standing grain of the Philistines, and burned up both the shocks and the standing grain, and also the olive groves.
Then the Philistines said, “Who has done this?” They said, “Samson, the son-in-law of the Timnite, because he has taken his wife and given her to his companion.” The Philistines came up, and burned her and her father with fire.
Verse 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 MSS. confirm the Septuagint Ar. and Syr. versions; and instead of “her father with her,” read, “and her father’s house,” (Kennicott) or all his family.
Samson said to them, “If you behave like this, surely I will take revenge on you, and after that I will cease.”
Verse 7. Of you. He intimates that they should answer for the injustice which they ought to have prevented, or punished sooner. Bible.—Hebrew “If you had done like this,” and slain the father and daughter, I should be quiet. D.
He struck them hip and thigh with a great slaughter; and he went down and lived in the cave in Etam’s rock.
Verse 8. Thigh. Striking this part is often mentioned as a mark of consternation. Jeremiah 31:19. Menochius.—Hebrew “and he smote them thigh and leg, with a great slaughter.” Bible.—Vatable supposes this means an entire destruction. Chaldee, “he smote both horse and foot.” He rendered them incapable of fleeing, or of making resistance. Nahum 2:5. Calmet.—Cavern. Hebrew sahiph, signifies, “the top, branch, and so forth The rock might be covered with wood, ( Calmet.) and was situated in the confines of the tribes of Simeon, Juda, and Daniel 1 Chronicles 4:32. Menochius.
Then the Philistines went up, encamped in Judah, and spread themselves in Lehi.
Verse 9. Spread. Hebrew “encamped in Juda, and spread themselves in Lechi.” Bible.
The men of Judah said, “Why have you come up against us?” They said, “We have come up to bind Samson, to do to him as he has done to us.”
Then three thousand men of Judah went down to the cave in Etam’s rock, and said to Samson, “Don’t you know that the Philistines are rulers over us? What then is this that you have done to us?” He said to them, “As they did to me, so I have done to them.”
They said to him, “We have come down to bind you, that we may deliver you into the hand of the Philistines.” Samson said to them, “Swear to me that you will not attack me yourselves.”
Verse 12. Kill me, in a treacherous manner. He was not afraid of them. Calmet.
They spoke to him, saying, “No, but we will bind you securely and deliver you into their hands; but surely we will not kill you.” They bound him with two new ropes, and brought him up from the rock.
Verse 13. Cords. Hebrew habothim, Septuagint καλωδιοις, denote strong ropes or cables. Menochius.—Etam is not in Hebrew or the Septuagint Bible.
When he came to Lehi, the Philistines shouted as they met him. Then the LORD’s Spirit came mightily on him, and the ropes that were on his arms became as flax that was burned with fire; and his bands dropped from off his hands.
Verse 14. Bone. Hebrew “Lechi,” as it was called after the slaughter made by Samson, verse 15. It is about 20 miles to the east of Ascalon. Calmet.—Approach: lit. “the smell.” This expression is often used to denote burning. Septuagint Calmet. 16:9. Daniel 3:94.
He found a fresh jawbone of a donkey, put out his hand, took it, and struck a thousand men with it.
Verse 15. There. The Septuagint Josephus, and the Vulg. agree, reading Hebrew truth, instead of the present teriya, “fresh,” or raw, which seems an useless remark in this place. Calmet.—Asses are very large in Palestine. Menochius.
Samson said, “With the jawbone of a donkey, heaps on heaps; with the jawbone of a donkey I have struck a thousand men.”
Verse 16. Asses. He insists on this particular, as such an unusual weapon rendering his victory more astonishing, and he would not leave any room for doubt. Hebrew is variously translated, “with the jaw-bone of an ass, I have made a heap, yea two heaps; with the jaw-bone of an ass, I have defeated a thousand men.” Syr. and so forth Castalion and Bonfrere defend the Vulg. The Septuagint have, “with the jaw-bone of an ass I have entirely taken them off, ( Bible. defending them) with,” and so forth They have explained chamorathayim, as the first person of emor, rubefecit, or Chal. destruxit, “I have covered them with blood;” and indeed to understand it of “two she asses,” is impossible. Calmet.—This verse formed the chorus of Samson’s song. Bible.—He did not take the glory to himself, as Josephus (verse 10,) would insinuate, but attributed the victory to God, verse 18. Salien, A.Calmet. 1172. This miracle of strength can no more be accounted for by reason, than many others. Worthington.
When he had finished speaking, he threw the jawbone out of his hand; and that place was called Ramath Lehi.
Verse 17. Which is, and so forth This is added by the Vulg. being the interpretation of the Septuagint Αναιρησις; ( Calmet.) though it also signify, “the slaughter.” Saint Ambrose ep. 19. Bible.—The Syr. and Arab. have read domoth, “the blood,” instead of ramath Lechi, “the lifting up;” or as others would have it, “the throwing down of the jaw-bone.” Calmet.—Samson had snatched it from the ground, slew the thousand Philistines, and left it a a monument of his victory. Bible.
“Ramath” means “hill” and “Lehi” means “jawbone”.
He was very thirsty, and called on 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 hands of the uncircumcised?”
Verse 18. Thirsty. Saint Ambrose (ep. 19 or 70) follows Josephus, ( Menochius.) is supposing that the arrogance of Samson, in attributing the victory to his own strength, was thus punished. But others are more favourable to the hero, ( Calmet.) and suppose that his thirst was occasioned by the extraordinary fatigue. He sufficiently testifies that he had received all from God, ( Menochius.) and he is immediately favoured with another miracle. Bible.—God is able to grant victory by the most feeble instruments, and he is never wanting when his presence is requisite. Saint Augustine Doct. iv. 15. Tirinus.
But God split the hollow place that is in Lehi, and water came out of it. When he had drunk, his spirit came again, and he revived. Therefore its name was called En Hakkore, which is in Lehi, to this day.
Verse 19. Then. Hebrew “And God clave the Mactesh ( Bible. hollow place, great tooth;” or the name of a rock, as Josephus and others understand it, perhaps on account of its resemblance with a tooth) which was at Lechi; and … he called it the fountain of him who cries out, ( Calmet. En-hakkore. Prot.) which is in the Lechi, until this day.” The translating of some proper names has given occasion to various difficulties. See 2 Kennicott. 6:3. 1 Chronicles 4:22. Bible.—Sophonias (1:11,) mentions a place called (Mactesh, or) Machtes, in Hebrew, which seems to have been built where the fountain of Samson was. Calmet.—It is a greater miracle to draw water out of a dry bone, than out of the earth or stones. But all things are possible to God. Worthington.
He judged Israel twenty years in the days of the Philistines.
Verse 20. 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, A.Calmet. 1169, being on some business. Bible.