Judges 15:7

y 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 Sol 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, 1Sam 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 1Kgs 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. 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. Verse 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. Verse 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. The top of the rock Etam - It is very likely that this is the same place as that mentioned 1Chr 4:32 ; it was in the tribe of Simeon, and on the borders of Dan, and probably a fortified place. Verse 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. Verse 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. Verse 12 That ye will not fall upon me yourselves - He could not bear the thought of contending with and slaying his own countrymen; for there is no doubt that he could have as easily rescued himself from their hands as from those of the Philistines. Verse 13 They bound him with two new cords - Probably his hands with one and his legs with the other. Verse 14 When he came unto Lehi - This was the name of the place to which they brought him, either to put him to death, or keep him in perpetual confinement. Shouted against him - His capture was a matter of public rejoicing. Verse 15 He found a new jaw-bone of an ass - I rather think that the word טריה teriyah, which we translate new, and the margin moist, should be understood as signifying the tabia or putrid state of the ass from which this jawbone was taken. He found there a dead ass in a state of putrefaction; on which account he could the more easily separate the jaw from its integuments; this was a circumstance proper to be recorded by the historian, and a mark of the providence of God. But were we to understand it of a fresh jaw-bone, very lately separated from the head of an ass, the circumstance does not seem worthy of being recorded. With the jaw-bore of an ass, heaps upon heaps - I cannot see the propriety of this rendering of the Hebrew words בלחי החמור חמור חמרתים bilchi hachamor, chemor chamorathayim; I believe they should be translated thus: - "With the jaw-bone of this ass, an ass (the foal) of two asses; "With the jaw-bone of this ass I have slain a thousand men." This appears to have been a triumphal song on the occasion; and the words are variously rendered both by the versions, and by expositors. Verse 17 Ramath-lehi - The lifting up or casting away of the jaw-bone. Lehi was the name of the place before, Ramath was now added to it here; he lifted up the jaw-bone against his enemies, and slew them. Verse 18 I die for thirst - The natural consequence of the excessive fatigue he had gone through in this encounter. Verse 19 God clave a hollow place that was in the jaw - אשר בלחי asher ballechi, that was in Lehi; that is, there was a hollow place in this Lehi, and God caused a fountain to spring up in it. Because the place was hollow it was capable of containing the water that rose up in it, and thus of becoming a well. En-hakkore - The well of the implorer; this name he gave to the spot where the water rose, in order to perpetuate the bounty of God in affording him this miraculous supply. Which is in Lehi unto this day - Consequently not In the jaw-bone of the ass, a most unfortunate rendering. Verse 20 He judged Israel - twenty years - In the margin it is said, He seems to have judged southwest Israel during twenty years of their servitude of the Philistines, Jdg 13:1 . Instead of עשרים שנה esrim shanah, twenty years, the Jerusalem Talmud has ארבעים שנה arbaim shanah, forty years; but this reading is not acknowledged by any MS. or version. According to Calmet, the twenty years of the judicature of Samson began the eighteenth year of the subjection of Israel to the Philistines; and these twenty years are included in the judicature of the high priest Eli. The burning of the Philistines' corn by the means of foxes and firebrands is a very remarkable circumstance; and there is a story told by Ovid, in the 4th book of his Fasti, that bears a striking similitude to this; and is supposed by some learned men to allude to Samson and his foxes. The poet is at a loss to account for this custom, but brings in an old man of Carseoli, with what must have appeared to himself a very unsatisfactory solution. The passage begins as follows: - Tertia post Hyadas cum luxerit orta, remotas, Carcere partitos Circus habebit equos Cur igitur missae vinctis ardentia taedis Terga ferant vulpes, causa docenda mihi? Vid. Ovid, Fastor. lib. iv., ver. 679. The substance of the whole account, which is too long to be transcribed, is this: It was a custom in Rome, celebrated in the month of April to let loose a number of foxes in the circus, with lighted flambeaux on their backs; and the Roman people took pleasure in seeing these animals run about till roasted to death by the flames with which they were enveloped. The poet wishes to know what the origin of this custom was, and is thus informed by an old man of the city of Carseoli: "A frolicksome young lad, about ten years of age, found, near a thicket, a fox that had stolen away many fowls from the neighboring roosts. Having enveloped his body with hay and straw, he set it on fire, and let the fox loose. The animal, in order to avoid the flames, took to the standing corn which was then ready for the sickle; and the wind, driving the flames with double violence, the crops were everywhere consumed. Though this transaction is long since gone by, the commemoration of it still remains; for, by a law of this city, every fox that is taken is burnt to death. Thus the nation awards to the foxes the punishment of being burnt alive, for the destruction of the ripe corn formerly occasioned by one of these animals." Both Serrarius and Bochart reject this origin of the custom given by Ovid; and insist that the custom took its rise from the burning of the Philistines' corn by Samson's foxes. The origin ascribed to the custom by the Carseolian they consider as too frivolous and unimportant to be commemorated by a national festival. The time of the observation does not accord with the time of harvest about Rome and in Italy, but it perfectly accords with the time of harvest in Palestine, which was at least as early as April. Nor does the circumstance of the fox wrapped in hay and let loose, the hay being set on fire, bear any proper resemblance to the foxes let loose in the circus with burning brands on their backs. These learned men therefore conclude that it is much more natural to suppose that the Romans derived the custom from Judea, where probably the burning of the Philistines' corn might, for some time, have been annually commemorated. The whole account is certainly very singular, and has not a very satisfactory solution in the old man's tale, as related by the Roman poet. All public institutions have had their origin in facts; and if, through the lapse of time or loss of records, the original facts be lost, we may legitimately look for them in cases where there is so near a resemblance as in that above. Introduction Samson comes to Gaza; they lay wait for him; he rises by night, and carries away the city gates, Jdg 16:1-3 . Falls in love with Delilah, Jdg 16:4 . The lords of the Philistines promise her money if she will obtain from Samson the secret in which his strength lay, Jdg 16:5 . By various artifices she at last obtains this; and communicates it to the Philistines, who seize and bind him, put out his eyes, and cause him to grind in the prison-house, vv. 6-21. At a public festival to Dagon he is brought out to make sport; when, being weary, he requests to be placed between the two pillars which supported the roof of the house, on which three thousand men and women were stationed to see him make sport, Jdg 16:22-27 . He prays to God to strengthen him, and pulls down the pillars; by which (the house falling) both himself, the lords of the Philistines, and a vast multitude of the people, are slain, Jdg 16:28-30 . His relatives come and take away his body, and bury it, Jdg 16:31 . Verse 1 Then went Samson to Gaza, and saw there a harlot - The Chaldee, as in the former case, renders the clause thus: Samson saw there a woman, an inn-keeper. Perhaps the word זונה zonah is to be taken here in its double sense; one who keeps a house for the entertainment of travelers, and who also prostitutes her person. Gaza was situated near the Mediterranean Sea, and was one of the most southern cities of Palestine. It has been supposed by some to have derived its name from the treasures deposited there by Cambyses, king of the Persians; because they say Gaza, in Persian, signifies treasure; so Pomponius Mela and others. But it is more likely to be a Hebrew word, and that this city derived its name, עזה azzah, from עזז azaz, to be strong, it being a strong or well fortified place. The Hebrew ע ain in thi

b. c. 1141.) 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 go in to my wife into the chamber. But her father would not suffer him to go in. 2 And her father said, I verily thought that thou hadst utterly hated her; therefore I gave her to thy companion: is not her younger sister fairer than she? take her, I pray thee, instead of her. 3 And Samson said concerning them, Now shall I be more blameless than the Philistines, though I do them a displeasure. 4 And Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between two tails. 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 shocks, and also the standing corn, with the vineyards and olives. 6 Then the Philistines said, Who hath done this? And they answered, Samson, the son in law of the Timnite, because he had taken his wife, and given her to his companion. And the Philistines came up, and burnt her and her father with fire. 7 And Samson said unto them, Though ye have done this, yet will I be avenged of you, and after that I will cease. 8 And he smote them hip and thigh with a great slaughter: and he went down and dwelt in the top of the rock Etam. 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, v. 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 those 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, v. 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. xviii. 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 ( v. 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, v. 4, 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 ( v. 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, v. 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, Ps. lviii. 10, 11 . Thus shall the wrath of man praise God, Ps. lxxvi. 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, ch. xiv. 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, v. 7, 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. lxiii. 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. Samson Bound by the Men of Judah. ( b. c. 1140.)