Judges 15:3
Samson said to them, "This time I will be blameless in doing harm to the Philistines."
Samson said to them
The phrase introduces Samson, a judge of Israel, known for his extraordinary strength and complex character. The Hebrew root for "said" is אָמַר (amar), which often implies a declaration or proclamation. This moment is pivotal as it marks a turning point in Samson's interactions with the Philistines. Historically, Samson's life is set during a time when the Philistines were oppressing Israel, and his actions are seen as part of God's deliverance plan for His people.

This time
The phrase "this time" indicates a shift in Samson's approach. Previously, his actions might have been seen as personal vendettas, but now he frames his forthcoming actions as justified. The Hebrew word for "time" is פַּעַם (pa'am), which can also mean "instance" or "occurrence," suggesting a specific, significant moment in his ongoing conflict with the Philistines.

I will be blameless
Here, Samson asserts his innocence or righteousness in the context of his actions against the Philistines. The Hebrew word for "blameless" is נָקִי (naqi), meaning clean or free from guilt. This reflects a moral or ethical justification, suggesting that Samson sees his actions as aligned with divine justice rather than personal revenge.

in doing harm
The phrase "in doing harm" refers to the retribution Samson plans to exact on the Philistines. The Hebrew root for "harm" is רָעַע (ra'a), which can mean to break, shatter, or do evil. In this context, it implies a calculated response to the wrongs he has suffered, particularly the betrayal by his Philistine wife and her people.

to the Philistines
The Philistines were a significant adversarial group to the Israelites during the time of the Judges. Archaeological evidence and historical records describe them as a seafaring people who settled in the coastal regions of Canaan. They were known for their military prowess and advanced iron technology. In the biblical narrative, they represent the oppressive forces against which God raises judges like Samson to deliver Israel.

Persons / Places / Events
1. Samson
A judge of Israel known for his extraordinary strength, which was given to him by God. He was a Nazirite from birth, dedicated to God, and his life was marked by conflict with the Philistines.

2. Philistines
A group of people who were enemies of Israel during the time of the judges. They were known for their advanced military technology and frequent skirmishes with the Israelites.

3. Timnah
A place in Philistine territory where Samson had previously sought a wife, leading to a series of conflicts with the Philistines.

4. The Event
Samson's declaration of being blameless in his actions against the Philistines marks a turning point in his personal vendetta against them, following a series of provocations and betrayals.
Teaching Points
Understanding Righteous Anger
Samson's claim of being "blameless" suggests a belief in justified anger. Believers must discern when anger is righteous and when it is self-serving.

Consequences of Personal Vendettas
Samson's actions remind us of the destructive nature of personal vendettas. Christians are called to seek peace and reconciliation rather than revenge.

God's Sovereignty in Human Actions
Despite Samson's personal motives, God used his actions to fulfill His purposes for Israel. This teaches us that God can work through imperfect people to achieve His divine plans.

The Importance of Keeping Vows
As a Nazirite, Samson was bound by vows to God. His life illustrates the importance of faithfulness to our commitments to God.

The Role of the Holy Spirit
Samson's strength was a gift from God, symbolizing the empowerment of the Holy Spirit. Believers today are empowered by the Spirit to accomplish God's work.
Bible Study Questions
1. How does Samson's declaration of being "blameless" reflect his understanding of justice, and how does this compare to biblical teachings on justice and vengeance?

2. In what ways can personal vendettas impact our relationships with others and our relationship with God?

3. How does the account of Samson illustrate the concept of God using flawed individuals to accomplish His purposes?

4. What lessons can we learn from Samson's life about the importance of keeping our commitments to God?

5. How can we rely on the Holy Spirit's empowerment in our daily lives to fulfill God's purposes, as Samson was empowered for his tasks?
Connections to Other Scriptures
Judges 14
Provides context for Samson's conflict with the Philistines, including his marriage to a Philistine woman and the riddle he posed at the wedding feast.

Exodus 21:24
The principle of "an eye for an eye" can be seen in Samson's actions, as he seeks retribution for wrongs done to him.

Romans 12:19
Offers a New Testament perspective on vengeance, contrasting Samson's actions with the call for believers to leave vengeance to God.
Atonements of the UnrighteousA.F. Muir Judges 15:1-3
God's Servant Set Free by the Providences of LifeA.F. Muir Judges 15:1-5
How We May Burst the Bonds of SinThomas Kirk.Judges 15:1-20
Infliction of Wrong is Sometimes OverruledThomas Kirk.Judges 15:1-20
Samson's PrayerThomas Kirk.Judges 15:1-20
Samson's WeaponD. Davies.Judges 15:1-20
Spiritual Renewal in Answer to PrayerThomas Kirk.Judges 15:1-20
The Fainting HeroJudges 15:1-20
The Fate of Samson's Wife an Illustration of Retributive JusticeW. A. Scott, D. D.Judges 15:1-20
The Rudest Weapon not to be Despised in God's ServiceMarcus Dods, D. D.Judges 15:1-20
Three Hundred Foxes in the CornW. A. Scott, D. D.Judges 15:1-20
Wrong-Doers Naturally Seek to Justify ThemselvesThomas Kirk.Judges 15:1-20
People
Samson
Places
Ashkelon, En-hakkore, Etam, Lehi, Ramath-lehi
Topics
Blameless, Displeasure, Evil, Full, Harm, Innocent, Mischief, Payment, Philistines, Quits, Really, Regard, Samson, Though
Dictionary of Bible Themes
Judges 15:1-6

     4428   corn

Judges 15:1-12

     5495   revenge, and retaliation

Library
Whether the Degrees of Prophecy Can be Distinguished According to the Imaginary vision?
Objection 1: It would seem that the degrees of prophecy cannot be distinguished according to the imaginary vision. For the degrees of a thing bear relation to something that is on its own account, not on account of something else. Now, in prophecy, intellectual vision is sought on its own account, and imaginary vision on account of something else, as stated above (A[2], ad 2). Therefore it would seem that the degrees of prophecy are distinguished not according to imaginary, but only according to
Saint Thomas Aquinas—Summa Theologica

The King James Version as English Literature
LET it be plainly said at the very first that when we speak of the literary phases of the Bible we are not discussing the book in its historic meaning. It was never meant as literature in our usual sense of the word. Nothing could have been further from the thought of the men who wrote it, whoever they were and whenever they wrote, than that they were making a world literature. They had the characteristics of men who do make great literature-- they had clear vision and a great passion for truth;
McAfee—Study of the King James Bible

The Historical Books.
1. In the Pentateuch we have the establishment of the Theocracy, with the preparatory and accompanying history pertaining to it. The province of the historical books is to unfold its practiced working, and to show how, under the divine superintendence and guidance, it accomplished the end for which it was given. They contain, therefore, primarily, a history of God's dealings with the covenant people under the economy which he had imposed upon them. They look at the course of human events on the
E. P. Barrows—Companion to the Bible

Judges
For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes
John Edgar McFadyen—Introduction to the Old Testament

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