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Chapter 14

Judges 14

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¹One day Samson went to Timnah, where a young Philistine woman attracted his attention.

²He went back home and told his father and mother, “A Philistine woman in Timnah caught my attention. Now get her for me because I want to marry her.”

³But his father and mother replied, “Can't you find a young woman from our tribe or from our own people? Do you have to go to the heathen^a Philistines to get a wife?” But Samson told his father, “Just get her for me, because she's^b the one I find her attractive.”

⁴(His father and mother didn't realize that this was in the Lord's plans, who was looking for an opportunity to deal with the Philistines; because at that time the Philistines ruled over Israel.)

⁵Samson went to Timnah with his father and mother. When they passed the Timnah vineyards, all of a sudden young lion came roaring out to attack him.

⁶The Spirit of the Lord swept over him, and he ripped the lion apart with his bare hands^c as easily as ripping apart a young goat. But he didn't tell his father or mother what he'd done. Then he went on his way.

⁷When Samson talked with the woman and decided she was right for him.

⁸Later on when Samson returned to marry her, he turned off the road to look for the lion's carcass. Inside the body was a swarm of bees and their honey.

⁹He scraped out some of honey into his hands and ate it as he walked. When he got back to his father and mother, he gave some to them and they ate it. But he didn't tell them he'd taken the honey from a lion's carcass.^d

¹⁰While his father went to visit the woman, Samson held a drinking party there, because this was the custom among high-class young men.

¹¹When the Philistine people saw him, they arranged for thirty men to accompany him.^e

¹²“Let me pose a riddle to you,” Samson said to them. “If you can find its meaning and explain it to me during the seven days of the party, I'll give you thirty lines cloaks and thirty sets of clothes.

¹³But if you can't explain it to me, you'll give me thirty lines cloaks and thirty sets of clothes.” “Fine,” they replied. “Let's hear your riddle!”

¹⁴“Food came out of the eater, and sweetness came out of the strong,” he said. Three days later they still hadn't worked it out.

¹⁵On the fourth^f day they came to Samson's wife and told her, “Use your charms to get your husband to explain the riddle and then tell us, or we'll burn you and all your family to death. Did you bring us here just to rob us?”

¹⁶So Samson's wife went crying to him, saying, “You really do hate me, don't you! You don't love me at all! You have posed a riddle to my people, but haven't even explained it to me.” “So?” he replied. “I haven't even explained it to my father or mother! Why should I explain it to you?”

¹⁷She cried in front of him for the whole time of the party, and eventually on the seventh day he explained it to her because she nagged him so much. Then she explained the meaning of the riddle to the Philistine young men.

¹⁸Before the sun set on the seventh day, the men of the town came to Samson and said, “What's sweeter than honey? What's stronger than a lion?” “If you hadn't used my cow to plough with, you wouldn't have found out the meaning of my riddle,” Samson replied.

¹⁹The Spirit of the Lord swept over him and he went to Ashkelon, killed thirty of their men, took their clothing, and gave it to those who had explained the riddle. Furiously anger, Samson went back to his father's house.

²⁰Samson's wife was given to his best man who had accompanied him at the wedding.

Footnotes:

³ ^aLiterally, “uncircumcised.”

³ ^b“She”: this is emphatic in the Hebrew, indicating Samson's determination that this particular woman become his wife.

⁶ ^c“Bare hands”: literally “but there was nothing in his hand,” in other words, he had no weapon.

⁹ ^dEven just touching anything from a dead body would have made them all ceremonially unclean.

¹¹ ^eMore likely as “minders” than “attendants,” since it seems the Philistines were rather fearful of what Samson might do.

¹⁵ ^f“Fourth”: Septuagint reading. Hebrew “seventh.”

Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry

Introduction

SAMSON DESIRES A WIFE OF THE PHILISTINES. (Jdg 14:1-5) Timnath--now Tibna, about three miles from Zorah, his birthplace. saw a woman . . . of the Philistines; and told his father and his mother, and said, . . . get her for me to wife--In the East parents did, and do in many cases still, negotiate the marriage alliances for their sons. During their period of ascendency, the Philistine invaders had settled in the towns; and the intercourse between them and the Israelites was often of such a friendly and familiar character as to issue in matrimonial relations. Moreover, the Philistines were not in the number of the seven devoted nations of Canaan [Deu 7:1-3] --with whom the law forbade them to marry.

Verse 3

Is there never a woman among the daughters of thy brethren--that is, "of thine own tribe"--a Danite woman. Samson said . . . Get her for me; for she pleaseth me well--literally, "she is right in mine eyes"; not by her beautiful countenance or handsome figure, but right or fit for his purpose. And this throws light on the historian's remark in reference to the resistance of his parents: they "knew not that it was of the Lord, that he sought an occasion against the Philistines"--rather, "from the Philistines"--originating on their side. The Lord, by a course of retributive proceedings, was about to destroy the Philistine power, and the means which He meant to employ was not the forces of a numerous army, as in the case of the preceding judges, but the miraculous prowess of the single-handed champion of Israel. In these circumstances, the provocation to hostilities could only spring out of a private quarrel, and this marriage scheme was doubtless suggested by the secret influence of the Spirit as the best way of accomplishing the intended result.

Verse 5

HE KILLS A LION. (Jdg 14:5-9) a young lion--Hebrew, a lion in the pride of his youthful prime. The wild mountain passes of Judah were the lairs of savage beasts; and most or all the "lions" of Scripture occur in that wild country. His rending and killing the shaggy monster, without any weapon in his hand, were accomplished by that superhuman courage and strength which the occasional influences of the Spirit enabled him to put forth, and by the exertion of which, in such private incidental circumstances, he was gradually trained to confide in them for the more public work to which he was destined.

Verse 7

he went down, and talked with the woman--The social intercourse between the youth of different sexes is extremely rare and limited in the East, and generally so after they are betrothed.

Verse 8

after a time he returned to take her--probably after the lapse of a year, the usual interval between the ceremonies of betrothal and marriage. It was spent by the bride elect with her parents in preparation for the nuptials; and at the proper time the bridegroom returned to take her home. he turned aside to see the carcass of the lion: and, behold, there was a swarm of bees and honey in the carcass of the lion--In such a climate, the myriads of insects and the ravages of birds of prey, together with the influences of the solar rays, would, in a few months, put the carcass in a state inviting to such cleanly animals as bees.

Verse 10

HIS MARRIAGE FEAST. (Jdg 14:10-11) his father went down--The father is mentioned as the head and representative of Samson's relatives. Samson made there a feast--The wedding festivity lasted a week. The men and women were probably entertained in separate apartments--the bride, with her female relatives, at her parents' house; Samson, in some place obtained for the occasion, as he was a stranger. A large number of paranymphs, or "friends of the bridegroom," furnished, no doubt, by the bride's family, attended his party, ostensibly to honor the nuptials, but really as spies on his proceedings.

Verse 12

HIS RIDDLE. (Jdg 14:12-18) I will now put forth a riddle--Riddles are a favorite Oriental amusement at festive entertainments of this nature, and rewards are offered to those who give the solution. Samson's riddle related to honey in the lion's carcass. The prize he offered was thirty sindinim, or shirts, and thirty changes of garments, probably woolen. Three days were passed in vain attempts to unravel the enigma. The festive week was fast drawing to a close when they secretly enlisted the services of the newly married wife, who having got the secret, revealed it to her friends.

Verse 18

If ye had not plowed with my heifer, ye had not found out my riddle--a metaphor borrowed from agricultural pursuits, in which not only oxen but cows and heifers were, and continue to be, employed in dragging the plough. Divested of metaphor, the meaning is taken by some in a criminal sense, but probably means no more than that they had resorted to the aid of his wife--an unworthy expedient, which might have been deemed by a man of less noble spirit and generosity as releasing him from the obligation to fulfil his bargain.

Verse 19

HE SLAYS THIRTY PHILISTINES. (Jdg 14:19-20) went down to Ashkelon, and slew thirty men of them--This town was about twenty-four miles west by southwest from Timnah; and his selection of this place, which was dictated by the Divine Spirit, was probably owing to its bitter hostility to Israel. took their spoil--The custom of stripping a slain enemy was unknown in Hebrew warfare.

Verse 20

Samson's wife was given to his companion, whom he had used as his friend--that is, "the friend of the bridegroom," who was the medium of communicating during the festivities between him and his bride. The acceptance of her hand, therefore, was an act of base treachery, that could not fail to provoke the just resentment of Samson. Next: Judges Chapter 15

Introduction

INTRODUCTION TO JUDGES 14 This chapter treats of Samson's courtship, and marriage of a Philistine woman, Jdg 14:1 of his meeting with a young lion as he went courting, and of his slaying it, and afterwards finding honey in it, Jdg 14:6, of a riddle which be framed out of this incident, and put to his companions at his marriage to solve, giving them seven days to do it in, with a promise of a reward, Jdg 14:10 and of their solving it by means of his wife, who got the secret from him, Jdg 14:15, which led him to slay thirty Philistines, to make good his promise of thirty sheets and changes of raiment, and to leave his newly married wife, who was given to his companion, Jdg 14:19.

Verse 1

And Samson went down to Timnath,.... A city which by lot fell to the tribe of Judah, but was afterwards given to the tribe of Dan, and now in the hands of the Philistines, Jos 15:57. Judah is said to go up to it, because the place where he lived lay below it, Gen 38:13, but Samson is said to go down to it, because he lived above it. The Jews (t) differ about the reconciliation of these two places; some say there were two of this name, the one is a descent, and the other is an ascent; others say there was but one, so situated, that they that came to it on one side ascended, and they that came to it on the other side descended. Bochart (u) approves of the former. According to Bunting (w), this was twelve miles from Eshtaol, where Samson lived: and saw a woman in Timnath, of the daughters of the Philistines; who at this time dwelt there; he saw no doubt many other women besides her, but he took special notice of her, and entertained a particular affection for her; or, in other words, on sight of her fell in love with her. (t) T. Bab. Sotah, fol. 10. 1. (u) IIierozoic. par. 1. l. 3. c. 4. col. 763, 764. (w) Travels, &c. p. 115.

Verse 2

And he came up, and told his father and his mother,.... Of his passion of love, being desirous of having their approbation and consent, in which he acted a dutiful part, and what became him; and may be an example to children to advise with their parents, and have their opinion and consent before they engage in such an enterprise, even before courtship: and said: I have seen a woman in Timnath of the daughters of the Philistines; whom he had a good liking of, and a strong affection for; he is very open and ingenuous in his account, does not go about to hide anything from his parents, or colour things over, or conceal her descent, but frankly tells them she was a Philistine woman, which he knew would at once furnish out an objection against her: now therefore get her for me to wife: for it seems it was the custom then, when a young man had found a woman he liked, that it was left to his parents to entreat with the woman and her friends about the marriage of her to him.

Verse 3

Then his father and his mother said unto him,.... What he might expect, and doubtless did expect: is there never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Philistines? none in their own family, nor in the tribe of Dan, nor among the whole nation of Israel, but must go among the uncircumcised Philistines; for though they were not of the seven nations of the Canaanites, with whom marriage was forbidden, yet they not only dwelt where they did, and where the Israelites should, but were idolaters and impure persons, and therefore affinity should not be contracted with them, as being of a dangerous consequence, which might entice to idolatry. Ben Gersom observes, that their Rabbins say he made her a proselyte first, though he did not acquaint his parents with it, and so Abarbinel; but this seems not likely, for, had this been the case, he would have had an easy and ready reply to this objection of theirs: and Samson said unto his father, get her for me, for she pleaseth me well; or "is right in mine eyes" (x); not only his eyes were taken with her beauty or external form, but it was right in his sight, in his judgment, to marry her; he having an impulse upon his mind from the Spirit of God unto it, though he did not let his parents know of it, but left them to conclude it sprung from a strong affection to her person. Abarbinel observes, that he only addressed his father, and not his mother, she being most vehemently against the match, and expressing more uneasiness at it than his father did; but it is most likely that he addressed his father particularly, because he was the proper person to negotiate this affair for him. (x) "recta in oculis meis", Montanus, Junius et Tremellius.

Verse 4

And his father and mother knew not that it was of the Lord,.... That he should marry this uncircumcised Philistine; Samson knew it was, and that his desire of having her in marriage did not arise from carnal affection to her merely, being captivated with her beauty and external form, for she was not so very fair, her younger sister was fairer than she, Jdg 15:2 but he perceived it was the mind and will of God that he should take such a person to wife, by the impulse of the Spirit of God upon him, pointing it, unto him, inclining and urging him to it, suggesting the end and design of it, and the opportunity it would give him of quarrelling with the Philistines, and taking vengeance on them; but this his parents were ignorant of, nor did he let them know that this was of God: that he sought an occasion against the Philistines; in this way, by this means; they might know he sought to get an opportunity to be avenged on them for their oppression, and to attempt the deliverance of Israel; but they knew not that it was the will of God that a way should be opened for it by this means. Samson might be directed by the Lord to reason thus in his mind, that if he proposed to the Philistines to marry one of their daughters, and they should reject his proposal, this would give him a reason to fall out with them, and fall upon them; and if they should agree to such a match, he might expect they would be kind to him, and to his people for his sake, being in alliance with them, or he should resent it, and take occasion from hence to come to a quarrel with them: for at that time the Philistines had dominion over Israel; had invaded their country, and dwelt in their cities, and made them tributary to them, and used them ill; which Samson observing, was provoked to seek an opportunity of avenging the injuries done them, and of delivering them, and he was directed to it this way.

Verse 5

Then went Samson down, and his father and his mother, to Timnath,.... They were prevailed upon to go with him, either because they perceived his affections were so strongly set upon a wife, that they thought it advisable to agree to it, lest it should be of bad consequence to him, or because he let them know that the thing was of God, and what was his design in it: and came to the vineyards of Timnath; the land of Canaan was a land of vineyards, and particularly that part of it which was inhabited by the Philistines and Phoenicians; and though we nowhere read of the wine of Timnath, yet frequent mention is made in authors of the wine of Ashkelon, Gaza, and Sarepta, inhabited by the above people; these vineyards seem to have lain somewhat out of Samson's way; but hither he turned on some account or another from his parents, perhaps to eat some grapes: and, behold, a young lion roared against him; not a whelp, that is expressed by another word, but one more grown, and is afterwards called a lion simply; and, by the Targum, a lion, the son of lions or lionesses; which seeing him in the vineyards, where he was lurking, came out to meet him, and roared at him in a hideous manner, and came up to him to destroy him: these creatures, though now more rare in those parts, were at this time frequent, and in later times: see Sa1 17:34 and several writers (y) make mention of lions in Mesopotamia and Syria; and Strabo (z), and Pliny (a) speak of a city in Phoenicia near Sidon, called the city of lions, because perhaps it had been much infested with them; and for a like reason it may be some cities in the tribes of Judah and Simeon were called Lebaoth and Bethlebaoth, Jos 15:32. (y) Strabo. Geograph. l. 16. p. 514. Curtius, l. 8. sect. 1. Plin. Nat. Hist. l. 8. c. 16. (z) Geograph, l. 16. p. 520. (a) Nat. Hist. l. 5. c. 20.

Verse 6

And the Spirit of the Lord came mightily upon him,.... The Spirit of might from the Lord, as the Targum, inspiring him with courage and intrepidity of mind, and increasing his bodily strength: and he rent him as he would rend a kid; as he came up to him to seize him, he laid hold on him and strangled him, as Josephus (b) says, caught him by the throat, and tore it out; for it does not seem that the carcass was torn to pieces, or limb from limb, by what follows; and this he did with as much ease as if he had had only a kid to deal with: and he had nothing in his hand; not a staff to keep it off, nor a spear, sword, or knife to stab it with: in this Samson was a type of Christ, who has destroyed our adversary the devil, compared to a roaring lion, Pe1 5:8 to a lion for his strength, cruelty, and voraciousness; to a roaring lion, making a hideous noise and stir when the Gospel was carried unto the Gentiles, and they were about to be called and espoused to Christ; from among whom he was cast out, and by no other weapon than the ministration of the Gospel, accompanied with the power of Christ, and his Spirit: but he told not his father or his mother what he had done; when he overtook them, as he quickly did, he said not a word to them of his meeting with a lion and slaying it; which, as it showed his modesty in not blazing abroad his wonderful and heroic actions, in which also he was a type of Christ, but his great prudence in concealing this, lest his great strength should be known too soon, and the Philistines be upon their guard against him, or seek to dispatch him privately; though no doubt he had pondered this in his own mind, and considered it as an omen and presage of the advantage he should have over the Philistines his enemies, whom he should as easily overcome as he had that lion, and that without any instrument of war. (b) Antiqu l. 5. c. 8. sect. 5.

Verse 7

And he went down, and talked with the woman,.... Entered into a conversation with her, that he might the better judge of her other qualifications, besides that of outward form and beauty, whether she would be a suitable yoke fellow for him; and he talked with her about marriage, and proposed it to her, or talked about her to her father and near relations; and, as the Targum expresses it, asked the woman, not only asked of her consent, but demanded her of her friends: it may refer, as Abarbinel observes, to his father, that he went down and talked with the woman and with her relations about her, concerning the affair of his son's marriage with her: and she pleased Samson well; he liked her conversation as well as her person, and the more he conversed with her, the more agreeable she was to him, and the more desirous he was to marry her. Though some observe from hence, that she did not please the father of Samson as himself; so Abarbinel.

Verse 8

And after a time he returned to take her,.... Matters being agreed on, and settled on both sides, and the espousals made, he and his parents returned, and, at the proper usual time for the consummation of the marriage, he went again to Timnath for that purpose. It is in the Hebrew text, "after days" (c), which sometimes signifies a year, see Gen 4:3 and so Ben Gersom interprets it, that a year after this woman became Samson's wife (i.e. betrothed to him) he returned to take her to himself to wife; and it seems, adds he, that twelve months were given her to prepare herself; and some considerable time must have elapsed, as appears from what had happened to the carcass of the lion, next related: and he turned aside to see the carcass of the lion: just before he came to Timnath he thought of the lion he had slain some time ago, and he went a little out of the way to see what was become of it, or had happened to it. Josephus says (d), when he slew it he threw it into a woody place, perhaps among some bushes, a little out of the road; for which reason it had not been seen and removed, and was in a more convenient place for what was done in it: and, behold, there was a swarm of bees and honey in the carcass of the lion; and though naturalists (e) tell us that bees are averse to flesh, and will not touch any, yet in the course of time that the carcass of this lion had lain, its flesh might have been clean eaten off by the fowls of the air, or was quite dried away and consumed, so that it was nothing but a mere skeleton; a bony carcass, as the Syriac version. Josephus (f) says, the swarm was in the breast of the lion; and it is no more unlikely that a swarm of bees should settle in it, and continue and build combs, and lay up their honey there, than that the like should be done in the skull of Onesilus king of Cyprus, when hung up and dried, as Herodotus (g) relates. Besides, according to Virgil (h), this was a method made use of to produce a new breed of bees, even from the corrupt gore and putrid bowels of slain beasts; and Pythagoras (i) observes, they are produced from thence. This may be an emblem of those sweet blessings of grace, which come to the people of Christ through his having destroyed Satan the roaring lion, and all his works; particularly which came to the poor Gentiles, when the devil was cast out from them, and his empire there demolished. (c) "a diebus", Montanus; "post dies", Vatablus. (d) Ut supra. (Antiqu. l. 5. c. 8. sect. 5.) (e) Aristot. Hist. Animal. l. 9. c. 40. Plin. Nat. Hist. l. 11. c. 21. (f) Ut supra, (Antiqu. l. 5. c. 8.) sect. 6. (g) Terpsichore, sive, l. 5. c. 114. (h) "----quoquo modo caesis", &c. Georgic. l. 4. ver. 284, &c. "Liguefacta boum per viscera", &c. Ib ver. 555. (i) Apud Ovid. Melamorph. l. 15. fab. 4. ver. 365, 366.

Verse 9

And he took thereof in his hands, and went on eating,.... Josephus (k) says he took three honeycombs, he means three pieces of the honeycomb, and ate the honey as he went along to Timnath; which he might do without touching the carcass of the lion, and defiling himself thereby, which, as a Nazarite, he was more especially to be careful of: and came to his father and mother, and he gave them, and they did eat; who went down with him to the consummation of the marriage, and from whom he had turned a little aside; and now overtook them, and to whom he gave some of his honey to eat, which, having travelled some way, might be grateful to them. The above writer takes no notice of this, but says he gave of it to the young woman whom he betrothed, when he came to her; but of that the text makes no mention: but he told not them that he had taken the honey out of the carcass of the lion; either lest they should scruple eating it, being taken out of such a carcass; or that the riddle, which perhaps he meditated as he came along eating the honey, might not be found out, which might more easily have been done, had this fact been known by any. (k) Ut supra. (Antiqu. l. 5. c. 8. sect. 6.)

Verse 10

So his father went down unto the woman,.... At Timnath, whom Samson had espoused; the Targum is,"about the business of the woman;''about the consummation of the marriage with her; they all three went, the father, the mother, and the son, as appears from the preceding verse: for Samson made a feast, for so used the young men to do; at the time of marriage; this was the nuptial feast common in all nations; but it seems the custom now and here was for the bridegroom to make it; whereas from other instances we learn, that the father of the bridegroom used to make it,, Mat 22:2 and the Vulgate Latin version here renders it: and he made a feast for his son Samson; the Septuagint, Syriac, and Arabic versions add, seven days, and so long this feast was kept, Jdg 14:12. Now this marriage of Samson with a daughter of the Philistines was a type of the marriage of Christ with his people, especially with the Gentile church, such as were not of the commonwealth of Israel, but sinners of the Gentiles, very ignorant of divine things, reproached by the Jews, and their calling an offence to them; and may fitly express the love of Christ to his church, though unworthy of it, which is a love of complacency and delight, arising from his own good will and pleasure, and not owing to any superior beauty, excellence, worth, or worthiness in them, they being no better than others, children of wrath, even as others, see Jdg 15:2 as well as there is an agreement in the manner of his obtaining and betrothing her, which was by applying to his father to get her for him, and being got and given, be betrothed her; so Christ asked his people of his father to be his spouse, which request being obtained, he betrothed them to himself in righteousness; and the Gospel feast, or ministry of the word, is kept and continued on account of it, Psa 21:2.

Verse 11

And it came to pass; when they saw him,.... That is, the Philistines, the citizens of Timnath, when they saw that he was come to consummate his marriage: that they brought thirty companions to be with him; to be the bridegroom's men, or children of the bridechamber, as they are called, Mat 9:15 or friends of the bridegroom, Joh 3:29 to keep him company during the nuptial feast: this they did according to custom, and in honour and respect unto him; though some think, and so Josephus (l), that they were brought to be guards upon him, observing that he was a man of great might, strength, and courage, so that they were afraid of him, lest he should have some design upon them; but it is not certain that there was anything very visible or terrible in him, more than in another man, that showed him to be of extraordinary courage and strength, since it was but at times the Spirit of the Lord came upon him, and as yet he had done nothing to their knowledge which showed him to be such; had they indeed known of his encounter with the lion, they might have had such thoughts of him, but this they knew nothing of. (l) Ut supra. (Antiqu. l. 5. c. 8. sect. 6.)

Verse 12

And Samson said unto them,.... His thirty companions, very likely on the first day of the feast: I will now put forth a riddle to you: a secret, hidden, abstruse thing, not easy to be understood; a dark saying, wrapped up in figurative terms; and this he proposed as an amusement to them, to exercise their wits, which it seems was usual to entertain guests with, and might be both pleasing and profitable: if you can certainly declare it unto me within the seven days of the feast; for so long the nuptial feast was usually kept, see Gen 29:27. If they could find it out; and with clearness and certainty explain the riddle to him within that period of time, which was giving them time enough to do it in: then I will give you thirty sheets, and thirty change of garments: that is, every man one of each. By "sheets" he means, as Kimchi and Ben Melech interpret it, a covering of the body in the night next to the flesh, in which a man lies, and was made of linen; meaning either what we call shirts, or bed sheet, and by change of raiment, a suit of clothes worn in the daytime.

Verse 13

But if ye cannot declare it unto me,.... Explain the riddle in the space of time allowed: then shall ye give me thirty sheets, and thirty change of garments; so many shirts and suits of apparel: and they said unto him, put forth thy riddle that we may hear it; not thereby to judge whether they would agree to his proposals, but hereby suggesting that they accepted his terms and conditions, either to give or receive the above premium, if they did or did not hit on the explanation of the riddle.

Verse 14

And he said unto them, out of the eater came forth meat,.... Out of a devouring eater, such as the lion is, came forth honey, or that was taken out of it, which Samson, and his father and mother, ate of, and which was the common food of some persons, as of John the Baptist: and out of the strong came forth sweetness: not only out of that which was strong in body while alive, but of a strong and ill scent, as the carcass of a dead lion is, and out of that came forth honey, than which nothing is sweeter. Josephus (m) expresses it,"that which devours all things furnishes out pleasant food, when that itself is altogether unpleasant:" and they could not in three days expound the riddle; so long they laboured to find it out, but then began to despair of it. (m) Antiqu. l. 5. c. 8. sect. 6.

Verse 15

And it came to pass on the seventh day,.... Not on the seventh day of the feast, for some time before that they applied to his wife, and she pressed him hard to disclose it; but on the sabbath day, as Kimchi, and so Jarchi says, on the seventh day of the week, not on the seventh day of the feast, for it was the seventh day of the feast; this is so clear, that the Septuagint, Syriac, and Arabic versions, instead of the seventh, read the fourth day: that they said unto Samson's wife, entice thy husband, that he may declare unto us the riddle; that is, persuade him to tell the meaning of it to her, that she might declare it to them: lest we burn thee and thy father's house with fire; in which she now was, not as yet being taken home to her husband, and her in it; this they said to terrify her, and make her importunate with Samson to explain the riddle to her, if he had any value for her, and her life: have ye called us to take that we have? invited them to the wedding feast, to strip them of their clothes, and even take their very shirts off of their backs, which they must have been obliged to part with, if they could not explain the riddle, or send for other suits and shirts from their own houses: "is it not so?" verily this is the case, nor can it be understood otherwise than a contrived business between thee and thy husband, to get our raiment, woollen and linen, from us.

Verse 16

And Samson's wife wept before him,.... When she came to him to get out of him the explanation of the riddle, thinking that her tears would move him to it: and said, thou dost but hate me, and lovest me not: another artifice she used, well knowing he could not bear to have his affection called in question, which was now very strong, as is usual with newly married persons: thou hast put forth a riddle unto the children of my people; her countrymen, fellow citizens, and neighbour, and could not but be dear to her, and respected by her; so that what affected and afflicted them must have some influence upon her: and hast not told me; that is, the explanation of it, otherwise it is likely she had heard the riddle itself told: and he said unto her behold, l have not told it my father nor my mother, and shall I tell it thee? his parents he was greatly indebted to, for whom he had the highest reverence and esteem, whose fidelity and taciturnity he had sufficient knowledge of, and yet he had not thought fit to impart it to them; how therefore could she expect to be trusted with such a secret, with whom he had not been long acquainted, not long enough to know whether she could keep it or not?

Verse 17

And she wept before him the seven days, while the feast lasted,.... Those that remained of the seven days, from the fourth to this time, as Kimchi seems rightly to interpret it; though some think she began to beseech him with tears, on the first day of the feast, to impart the secret to her for her own satisfaction; and then, after the men had urged her on the fourth day to persuade her husband to it, she continued pressing him more earnestly with tears unto the seventh day. Some, as Abarbinel observes, and to whom he seems to incline, think there were fourteen days, seven days before the festival began, on the last of which they importuned her to try to get the secret from him, Jdg 14:15, and that she continued pressing all the second seven days; but it seems quite clear that it was at the beginning of the seven days of the feast that the riddle was put, which was to be explained within that time, Jdg 14:12. and it came to pass on the seven day, that he told her, because she lay sore upon him; pressed him most earnestly with her entreaties, cries, and tears: and she told the riddle to the children of her people; though she knew it would be to her husband's detriment, and that he must be obliged to give them thirty sheets of linen, and as many suits of apparel, and though it is probable she had promised not to tell them.

Verse 18

And the men of the city said unto him, on the seventh day, before the sun went down,.... And so soon, enough to free them from the obligation they otherwise would have been under, to have given him the sheets and changes of raiment agreed unto: what is sweeter than honey? nothing, at least that was known, sugar not being invented. Julian the emperor (n), in commendation of figs, shows, from various authors, that nothing is sweeter than they, excepting honey: and what is stronger than a lion? no creature is, it is the strongest among beasts, Pro 30:30. Homer (o) gives the epithet of strong to a lion: and he said unto them, if ye had not ploughed with my heifer; meaning his wife, whom he compares to an heifer, young, wanton, and unaccustomed to the yoke (p); and by "ploughing" with her, he alludes to such creatures being employed therein, making use of her to get the secret out of him, and then plying her closely to obtain it from her; and this diligent application and search of theirs, by this means to inform themselves, was like ploughing up ground; they got a discovery of that which before lay hid, and without which they could never have had the knowledge of, as he adds: ye had not found out my riddle; the explanation of it. Ben Gersome and Abarbinel interpret ploughing of committing adultery with her; in which sense the phrase is used by Greek and Latin writers (q); but the first sense is best, for it is not said, "ploughed my heifer", but with her. (n) Opera, par. 9. epist. 24. (o) Odyss. 4. ver. 336. (p) Vid. Horat. Carmin, l. 2. ode 5. Graja. "Juvenca venit". Ovid. ep. 5. ver. 117. (q) Vid. Bochart. Hierozoic par. 1. l. 2. c. 41. col. 406.

Verse 19

And the Spirit of the Lord came upon him,.... The Spirit of might from the Lord, as the Targum; which filled him with zeal and courage, animating him to the following undertaking, and increased his bodily strength to perform it: and he went down to Ashkelon; one of the five principal cities of the Philistines; it lay near the Mediterranean sea, and, according to Bunting (r), was twenty four miles from Timnath; why he went so far, is not easy to say; some think there was some grand solemnity or festival observed there at this time, which he knew of, when persons put on their best suits of apparel, and such he wanted: and slew thirty men of them; in vindication of which, it may be observed, that Samson was now raised up of God to be judge of Israel; and that he acted now as such, and under the direction and impulse of the Spirit of God, and the persons he slew were the common enemies of Israel; and if now observing a festival in honour of their gods, they were justly cut off for their idolatry: and took their spoil; their clothes off their backs, stripped them of their apparel, and even of their shirts, all which he brought away with him: and here it may be observed, that though Samson was a Nazarite, yet not a common one, and was an extraordinary person, and not in all things bound to the law of the Nazarites; at least that law was dispensed with in various instances relative to him, as taking honey out of the carcass of the lion, and here stripping dead bodies which were defiling, and other things: and gave change of garments unto them which expounded the riddle; to the thirty companions, to whom it was proposed, each man a suit of apparel taken from the thirty men he slew at Ashkelon, and sheets or shirts also no doubt, though not expressed. Indeed some have thought, because they did not find out the riddle of themselves, he did not give them the whole premium, and that by their own consent: and his anger was kindled; against his wife, for her treachery and unfaithfulness to him, and against his companions for their deceitful usage of him, and against the citizens of the place, who perhaps laughed at him, being thus tricked and deceived: and he went up to his father's house; left his wife, and her relations, and his companions, and the men of Timnath, and betook himself to his father's house again, as if he had been never married; his parents very probably had returned before him. (r) Travels of the Patriarchs, &c. p. 116.

Verse 20

But Samson's wife was given to his companion,.... By her father, and with her consent, both being affronted and provoked by Samson leaving her, who judged her not only to be injured, but hereby discharged from him, and free to marry another: and whom he had used as his friend; though there were thirty of them that were his companions, yet there was one of them that was the principal of them, and was the most intimate with him, whom he used in the most friendly manner, and admitted to a more free conversation than the rest, the same that is called the friend of the bridegroom, Joh 3:29 while the others were called the children of the bridechamber, Mat 9:15. It is not unlikely that this person had too much intimacy with Samson's wife before, and so had the secret of the riddle from her, and so very readily married her, as soon as Samson departed; and all this furnished out an occasion and opportunity, which Samson sought for, to be revenged on the Philistines, as in the following chapter. Next: Judges Chapter 15

Introduction

Samson's First Transactions with the Philistines. - Jdg 14:1-9. At Tibnath, the present Tibne, an hour's journey to the south-west of Sur'a (see at Jos 15:10), to which Samson had gone down from Zorea or Mahaneh-dan, he saw a daughter of the Philistines who pleased him; and on his return he asked his parents to take her for him as a wife (לקח, to take, as in Exo 21:9).

Verse 3

His parents expressed their astonishment at the choice, and asked him whether there was not a woman among the daughters of his brethren (i.e., the members of his own tribe), or among all his people, that he should want to fetch one from the Philistines, the uncircumcised. But Samson repeated his request, because the daughter of the Philistines pleased him. The aversion of his parents to the marriage was well founded, as such a marriage was not in accordance with the law. It is true that the only marriages expressly prohibited in Exo 34:16 and Deu 7:3-4, are marriages with Canaanitish women; but the reason assigned for this prohibition was equally applicable to marriages with daughters of the Philistines. In fact, the Philistines are reckoned among the Canaanites in Jos 13:3 upon the very same ground. But Samson was acting under a higher impulse, whereas his parents did not know that it was from Jehovah, i.e., that Jehovah had so planned it; "for Samson was seeking an opportunity on account of the Philistines," i.e., an occasion to quarrel with them, because, as is afterwards added in the form of an explanatory circumstantial clause, the Philistines had dominion over Israel at that time. תּאנה, ἁπ. λεγ., an opportunity (cf. התאנּה, Kg2 5:7).

Verse 5

When Samson went down with his parents to Timnath, a young lion came roaring towards him at the vineyards of that town. Then the Spirit of Jehovah came upon him, so that he tore the lion in pieces as a kid is torn (lit. "like the tearing in pieces of the kid"), although he had nothing, i.e., no weapon, in his hand. David, when a shepherd, and the hero Benaiah, also slew lions (Sa1 17:34-35; Sa2 23:20); and even at the present day Arabs sometimes kill lions with a staff (see Winer, Bibl. R. W. Art. Lwe). Samson's supernatural strength, the effect of the Spirit of Jehovah, which came upon him, was simply manifested in the fact that he tore the lion in pieces without any weapon whatever in his hand. But he said nothing about it to his parents, who were not eyewitnesses of the deed. This remark is introduced in connection with what follows.

Verse 7

When he came to Timnath he talked with the girl, and she pleased him. He had only seen her before (Jdg 14:1); but now that his parents had asked for her, he talked with her, and found the first impression that he had received of her fully confirmed.

Verse 8

When some time had elapsed after the betrothal, he came again to fetch her (take her home, marry her), accompanied, as we learn from Jdg 14:9, by his parents. On the way "he turned aside (from the road) to see the carcase of the lion; and behold a swarm of bees was in the body of the lion, also honey." The word מפּלת, which only occurs here, is derived from נפל, like πτῶμα from πίπτω, and is synonymous with נבלה, cadaver, and signifies not the mere skeleton, as bees would not form their hive in such a place, but the carcase of the lion, which had been thoroughly dried up by the heat of the sun, without passing into a state of putrefaction. "In the desert of Arabia the heat of a sultry season will often dry up all the moisture of men or camels that have fallen dead, within twenty-four hours of their decease, without their passing into a state of decomposition and putrefaction, so that they remain for a long time like mummies, without change and without stench" (Rosenmller, Bibl. Althk. iv. 2, p. 424). In a carcase dried up in this way, a swarm of bees might form their hive, just as well as in the hollow trunks of trees, or clefts in the rock, or where wild bees are accustomed to form them, notwithstanding the fact that bees avoid both dead bodies and carrion (see Bochart, Hieroz, ed. Ros. iii. p. 355).

Verse 9

Samson took it (the honey) in his hands, ate some of it as he went, and also gave some to his father and mother to eat, but did not tell them that he had got the honey out of the dead body of the lion; for in that case they would not only have refused to eat it as being unclean, but would have been aware of the fact, which Samson afterwards took as the subject of the riddle that he proposed to the Philistines. רדה, to tread, to tread down; hence to get forcible possession of, not to break or to take out, neither of which meanings can be established. The combination of רדה and אל־כּפּיו is a pregnant construction, signifying to obtain possession of and take into the hands.

Verse 10

Samson's Wedding and Riddle. - Jdg 14:10. When his father had come down to the girl (sc., to keep the wedding, not merely to make the necessary preparations for his marriage), Samson prepared for a feast there (in Timnath), according to the usual custom (for so used the young men to do). Jdg 14:11 "And when they saw him, they fetched thirty friends, and they were with him." The parents or relations of the bride are the subject of the first clause. They invited thirty of their friends in Timnath to the marriage feast, as "children of the bride-chamber" (Mat 9:15), since Samson had not brought any with him. The reading כּראותם from ראה needs no alteration, though Bertheau would read כּראתם daer from ירא, in accordance with the rendering of the lxx (Cod. Al.) and Josephus, ἐν τῷ φοβεῖσθαι αὐτούς. Fear of Samson would neither be in harmony with the facts themselves, nor with the words אתּו ויּהיוּ, "they were with him," which it is felt to be necessary to paraphrase in the most arbitrary manner "they watched him." Jdg 14:12-14 At the wedding feast Samson said to the guests, "I will give you a riddle. If you show it to me during the seven days of the meal (the wedding festival), and guess it, I will give you thirty sedinim (σινδόνες, tunicae, i.e., clothes worn next to the skin) and thirty changes of garments (costly dresses, that were frequently changed: see at Gen 45:22); but if ye cannot show it to me, ye shall give me the same number of garments." The custom or proposing riddles at banquets by way of entertainment is also to be met with among the ancient Grecians. (For proofs from Athenaeus, Pollux, Gellius, see Bochart, Hieroz. P. ii. l. ii. c. 12; and K. O. Mller, Dorier, ii. p. 392). As the guests consented to this proposal, Samson gave them the following riddle (Jdg 14:14): "Out of the eater came forth meat, and out of the strong came forth sweetness." This riddle they could not show, i.e., solve, for three days. That is to say, they occupied themselves for three days in trying to find the solution; after that they let the matter rest until the appointed term was drawing near. Jdg 14:15-16 On the seventh day they said to Samson's wife, "Persuade thy husband to show us the riddle," sc., through thee, without his noticing it, "lest we burn thee and thy father's house with fire. Have ye invited us to make us poor; is it not so?" In this threat the barbarism and covetousness of the Philistines came openly to light. הלירשׁנוּ without Metheg in the י is the inf. Kal of ירשׁ, to make poor-a meaning derived from inheriting, not the Piel of ירשׁ = רוּשׁ, to be poor. הלא, nonne, strengthens the interrogative clause, and has not the signification "here" = הלם. Samson's wife, however, wept over him, i.e., urged him with tears in her eyes, and said, "Thou dost but hate me, and lovest me not; thou hast put forth a riddle unto the children of my people (my countrymen), and hast not shown it to me." חדתּה is from חוּד. Samson replied, that he had not even shown it to his father and mother, "and shall I show it to thee?" Jdg 14:17 "Thus his wife wept before him the seven days of the banquet." This statement is not at variance with that in Jdg 14:15, to the effect that it was only on the seventh day that the Philistine young men urged her with threats to entice Samson to tell the riddle, but may be explained very simply in the following manner. The woman had already come to Samson every day with her entreaties from simple curiosity; but Samson resisted them until the seventh day, when she became more urgent than ever, in consequence of this threat on the part of the Philistines. And "Samson showed it to her, because she lay sore upon him;" whereupon she immediately betrayed it to her countrymen. Jdg 14:18 Thus on the seventh day, before the sun went down (חרסה = חרס, Jdg 8:13; Job 9:7, with a toneless ah, a softening down of the feminine termination: see Ewald, 173, h.), the men of the city (i.e., the thirty young men who had been invited) said to Samson, "What is sweeter than honey, and what stronger than a lion?" But Samson saw through the whole thing, and replied, "If ye had not ploughed with my heifer, ye had not hit upon (guessed) my riddle,"-a proverbial saying, the meaning of which is perfectly clear. Jdg 14:19 Nevertheless he was obliged to keep his promise (Jdg 14:12). Then the Spirit of Jehovah came upon him. He went down to Ashkelon, slew thirty men of them, i.e., of the Ashkelonites, took their clothes (חליצות, exuviae: see Sa2 2:21), and gave the changes of garments to those who had shown the riddle. This act is described as the operation of the Spirit of Jehovah which came upon Samson, because it showed to the Philistines the superior power of the servants of Jehovah. It was not carnal revenge that had impelled Samson to the deed. It was not till the deed itself was done that his anger was kindled; and even then it was not against the Philistines, to whom he had been obliged to pay or give the thirty garments, but against his wife, who had betrayed his secret to her countrymen, so that he returned to his father's house, viz., without his wife. Jdg 14:20 "And Samson's wife was given to his friend, whom he had chosen as a friend." מרע is not doubt to be understood here in the sense of "the friend of the bridegroom" (Joh 3:29), ὁ νυμφαγωγός (lxx), the conductor of the bride-namely, one of the thirty companions (Jdg 14:10), whom Samson had entrusted with this office at the marriage festival. The faithlessness of the Philistines towards the Israelites was no doubt apparent here; for even if Samson went home enraged at the treacherous behaviour of his wife, without taking her with him, he did not intend to break the marriage tie, as Jdg 15:1-2 clearly shows. So that instead of looking at the wrong by which Samson felt himself aggrieved, and trying to mitigate his wrath, the parents of the woman made the breach irreparable by giving their daughter as a wife to his companion.

Introduction

The idea which this chapter gives us of Samson is not what one might have expected concerning one who, by the special designation of heaven, was a Nazarite to God and a deliverer of Israel; and yet really he was both. Here is, I. Samson's courtship of a daughter of the Philistines, and his marriage to her (Jdg 14:1-5, Jdg 14:7, Jdg 14:8). II. His conquest of a lion, and the prize he found in the carcase of it (Jdg 14:5, Jdg 14:6, Jdg 14:8, Jdg 14:9). III. Samson's riddle proposed to his companions (Jdg 14:10-14) and unriddled by the treachery of his wife (Jdg 14:15-18). IV. The occasion this gave him to kill thirty of the Philistines (Jdg 14:19) and to break off his new alliance (Jdg 14:20).

Verse 1

Here, I. Samson, under the extraordinary guidance of Providence, seeks an occasion of quarrelling with the Philistines, by joining in affinity with them - a strange method, but the truth is Samson was himself a riddle, a paradox of a man, did that which was really great and good, by that which was seemingly weak and evil, because he was designed not to be a pattern to us (who must walk by rule, not by example), but a type of him who, though he knew no sin, was made sin for us, and appeared in the likeness of sinful flesh, that he might condemn and destroy sin in the flesh, Rom 8:3. 1. As the negotiation of Samson's marriage was a common case, we may observe, (1.) That is was weakly and foolishly done of him to set his affections upon a daughter of the Philistines; the thing appeared very improper. Shall one that is not only an Israelite, but a Nazarite, devoted to the Lord, covet to become one with a worshipper of Dagon? Shall one marked for a patriot of his country match among those that are its sworn enemies? He saw this woman (Jdg 14:1), and she pleased him well, Jdg 14:3. It does not appear that he had any reason to think her wise or virtuous, or in any way likely to be a help-meet for him; but he saw something in her face that was very agreeable to his fancy, and therefore nothing will serve but she must be his wife. He that in the choice of a wife is guided only by his eye, and governed by his fancy, must afterwards thank himself if he find a Philistine in his arms. (2.) Yet it was wisely and well done not to proceed so much as to make his addresses to her till he had first made his parents acquainted with the matter. He told them, and desired them to get her for him to wife, Jdg 14:2. Herein he is an example to all children. Conformably to the law of the fifth commandment, children ought not to marry, nor to move towards marrying, without the advice and consent of their parents; those that do (as bishop Hall here expresses it) wilfully unchild themselves, and exchange natural affections for violent. parents have a property in their children as parts of themselves. In marriage this property is transferred; for such is the law of the relation that a man shall leave his father and his mother and cleave to his wife. It is therefore not only unkind and ungrateful, but very unjust, to alienate this property without their concurrence; whoso thus robbeth his father or mother, stealing himself from them, who is nearer and dearer to them than their goods, and yet saith, It is no transgression, the same is the companion of a destroyer, Pro 28:24. (3.) His parents did well to dissuade him from yoking himself thus unequally with unbelievers. Let those who profess religion, but are courting an affinity with the profane and irreligious, matching into families where they have reason to think the fear of God is not, nor the worship of God, let them hear their reasoning, and apply it to themselves: "Is there never a woman among the daughters of thy brethren, or, if none of our tribe, never a one among all thy people, never an Israelite, that pleases thee, or that thou canst think worthy of thy affection, that thou shouldest marry a Philistine?" In the old world the sons of God corrupted and ruined themselves, their families, and that truly primitive church, by marrying with the daughters of men, Gen 6:2. God had forbidden the people of Israel to marry with the devoted nations, one of which the Philistines were, Deu 7:3. (4.) If there had not been a special reason for it, it certainly would have been improper in him to insist upon his choice, and in them to agree to it at last. Yet their tender compliance with his affections may be observed as an example to parents not to be unreasonable in crossing their children's choices, nor to deny their consent, especially to those that have seasonably and dutifully asked it, without some very good cause. As children must obey their parents in the Lord, so parents must not provoke their children to wrath, lest they be discouraged. This Nazarite, in his subjection to his parents, asking their consent, and not proceeding till he had it, was not only an example to all children, but a type of the holy child Jesus, who went down with his parents to Nazareth (thence called a Nazarene) and was subject to them, Luk 2:51. 2. But this treaty of marriage is expressly said to be of the Lord, Jdg 14:4. Not only that God afterwards overruled it to serve his designs against the Philistines, but that he put it into Samson's heart to make this choice, that he might have occasion against the Philistine. It was not a thing evil in itself for him to marry a Philistine. It was forbidden because of the danger of receiving hurt by idolaters; where there was not only no danger of that kind, but an opportunity hoped for of doing that hurt to them which would be good service to Israel, the law might well be dispense with. It was said (Jdg 13:25) that the Spirit of the Lord began to move him at times, and we have reason to think he himself perceived that Spirit to move him at this time, when he made this choice, and that otherwise he would have yielded to his parents' dissuasives, nor would they have consented at last if he had not satisfied them it was of the Lord. This would bring him into acquaintance and converse with the Philistines, by which he might have such opportunities of galling them as otherwise he could not have. It should seem, the way in which the Philistines oppressed Israel was, not by great armies, but by the clandestine incursions of their giants and small parties of their plunderers. In the same way therefore Samson must deal with them; let him but by this marriage get among them, and he would be a thorn in their sides. Jesus Christ, having to deliver us from this present evil world, and to cast out the prince of it, did himself visit it, though full of pollution and enmity, and, by assuming a body, did in some sense join in affinity with it, that he might destroy our spiritual enemies, and his own arm might work the salvation. II. Samson, by a special providence, is animated and encouraged to attack the Philistines. That being the service for which he was designed, God, when he called him to it, prepared him for it by two occurrences: - 1. By enabling him, in one journey to Timnath, to kill a lion, Jdg 14:5, Jdg 14:6. Many decline doing the service they might do because they know not their own strength. God let Samson know what he could do in the strength of the Spirit of the Lord, that he might never be afraid to look the greatest difficulties in the face. David, who was to complete the destruction of the Philistines, must try his hand first upon a lion and a bear, that thence he might infer, as we may suppose Samson did, that the uncircumcised Philistine should be as one of them, Sa1 17:36. (1.) Samson's encounter with the lion was hazardous. It was a young lion, one of the fiercest sort, that set upon him, roaring for his prey, and setting his eye particularly upon him; he roared in meeting him, so the word is. He was all alone in the vineyards, whither he had rambled from his father and mother (who kept the high road), probably to eat grapes. Children consider not how they expose themselves to the roaring lion that seeks to devour when, out of a foolish fondness for liberty, they wander from under the eye and wing of their prudent pious parents. Nor do young people consider what lions lurk in the vineyards, the vineyards of red wines, as dangerous as snakes under the green grass. Had Samson met with this lion in the way, he might have had more reason to expect help both from God and man than here in the solitary vineyards, out of his road. But there was a special providence in it, and the more hazardous the encounter was, (2.) The victory was so much the more illustrious. It was obtained without any difficulty: he strangled the lion, and tore his throat as easily as he would have strangled a kid, yet without any instrument, not only no sword nor bow, but not so much as a staff or knife; he had nothing in his hand. Christ engaged the roaring lion, and conquered him in the beginning of his public work (Mat 4:1, etc.), and afterwards spoiled principalities and powers, triumphing over them in himself, as some read it, not by any instrument. He was exalted in his own strength. That which added much to the glory of Samson's triumph over the lion was that when he had done this great exploit he did not boast of it, did not so much as tell his father nor mother that which many a one would soon have published through the whole country. Modesty and humility make up the brightest crown of great performances. 2. By providing him, the next journey, with honey in the carcase of this lion, Jdg 14:8, Jdg 14:9. When he came down the next time to solemnize his nuptials, and his parents with him, he had the curiosity to turn aside into the vineyard where he had killed the lion, perhaps that with the sight of the place he might affect himself with the mercy of that great deliverance, and might there solemnly give thanks to God for it. It is good thus to remind ourselves of God's former favours to us. There he found the carcase of the lion; the birds or beasts of prey, it is likely, had eaten the flesh, and in the skeleton a swarm of bees had knit, and made a hive of it, and had not been idle, but had there laid up a good stock of honey, which was one of the staple commodities of Canaan; such plenty there was of it that the land is said to flow with milk and honey. Samson, having a better title than any man to the hive, seizes the honey with his hands. This supposes an encounter with the bees; but he that dreaded not lion's paws had no reason to fear their stings. As by his victory over the lion he was emboldened to encounter the Philistine-giants, if there should be occasion, notwithstanding their strength and fierceness, so by dislodging the bees he was taught not to fear the multitude of the Philistines; though they compassed him about like bees, yet in the name of the Lord he should destroy them, Psa 118:12. Of the honey he here found, (1.) He ate himself, asking no questions for conscience' sake; for the dead bones of an unclean beast had not that ceremonial pollution in them that the bones of a man had. John Baptist, that Nazarite of the New Testament, lived upon wild honey. (2.) He gave to his parents, and they did eat; he did not eat all himself. Hast thou found honey? eat so much as is sufficient for thee, and no more, Pro 25:16. He let his parents share with him. Children should be grateful to their parents with the fruits of their own industry, and so show piety at home, Ti1 5:4. Let those that by the grace of God have found sweetness in religion themselves communicate their experience to their friends and relations, and invite them to come and share with them. He told not his parents whence he had it, lest they should scruple eating it. Bishop Hall observes here that those are less wise and more scrupulous than Samson that decline the use of God's gifts because they find them in ill vessels. Honey is hone still, though in a dead lion. Our Lord Jesus having conquered Satan, that roaring lion, believers find honey in the carcase, abundant strength and satisfaction, enough for themselves and for all their friends, from that victory.

Verse 10

We have here an account of Samson's wedding feast and the occasion it gave him to fall foul upon the Philistines. I. Samson conformed to the custom of the country in making a festival of his nuptial solemnities, which continued seven days, Jdg 14:10. Though he was a Nazarite, he did not affect, in a thing of this nature, to be singular, but did as the young men used to do upon such occasions. It is no part of religion to go contrary to the innocent usages of the places where we live: nay, it is a reproach to religion when those who profess it give just occasion to others to call them covetous, sneaking, and morose. A good man should strive to make himself, in the best sense, a good companion. II. His wife's relations paid him the accustomed respect of the place upon that occasion, and brought him thirty young men to keep him company during the solemnity, and to attend him as his grooms-men (Jdg 14:11): When they saw him, what a comely man he was, and what an ingenuous graceful look he had, they brought him these to do him honour, and to improve by his conversation while he staid among them. Or, rather, when they saw him, what a strong stout man he was, they brought these, seemingly to be his companions, but really to be a guard upon him, or spies to observe him. Jealous enough they were of him, but would have been more so had they known of his victory over the lion, which therefore he had industriously concealed. The favours of Philistines have often some mischief or other designed in them. III. Samson, to entertain the company, propounds a riddle to them, and lays a wager with them that they cannot find it out in seven days, Jdg 14:12-14. The usage, it seems, was very ancient upon such occasions, when friends were together, to be innocently merry, not to spend all the time in dull eating and drinking, as bishop Patrick expresses it, or in other gratifications of sense, as music, dancing, or shows, but to propose questions, by which their learning and ingenuity might be tried and improved. This becomes men, wise men, that value themselves by their reason; but very unlike to it are the infamous and worse than brutish entertainments of this degenerate age, which send nothing round but the glass and the health, till reason is drowned, and wisdom sunk. Now, 1. Samson's riddle was his own invention, for it was his own achievement that gave occasion for it: Out of the eater came forth meat, and out of the strong came forth sweetness. Read my riddle, what is this? Beasts of prey do not yield meat for man, yet food came from the devourer; and those creatures that are strong when they are alive commonly smell strong and are every way offensive when they are dead, as horses, and yet out of the strong, or out of the bitter, so the Syriac and Arabic read it, came sweetness. If they had but so much sense as to consider what eater is most strong, and what meat is most sweet, they would have found out the riddle, and neither lions nor honey were such strangers to their country that the thoughts of them needed to be out of the way; and the solving of the riddle would have given him occasion to tell them the entertaining story on which it was founded. This riddle is applicable to many of the methods of divine providence and grace. When God, by an over-ruling providence, brings good out of evil to his church and people, - when that which threatened their ruin turns to their advantage, - when their enemies are made serviceable to them, and the wrath of men turns to God's praise, - then comes meat out of the eater and sweetness out of the strong. See Phi 1:12. 2. His water was more considerable to him than to them, because he was one against thirty partners. It was not a wager laid upon God's providence, or upon the chance of a die or a card, but upon their ingenuity, and amounted to no more than an honorary recompence of wit and a disgrace upon stupidity. IV. His companions, when they could not expound the riddle themselves, obliged his wife to get from him the exposition of it, Jdg 14:15. Whether they were really of a dull capacity, or whether under a particular infatuation at this time, it was strange that none of the thirty could in all this time stumble upon so plain a thing as that, What is sweeter than honey and what stronger than a lion? It should seem that in wit, as well as manners, they were barbarous - barbarous indeed to threaten the bride that, if she would not use means with the bridegroom to let them into the meaning of it, they would burn her and her father's house with fire. Could any thing be more brutish? It was base enough to turn a jest into earnest, and those were unworthy of conversation that would grow so outrageous rather than confess their ignorance and lose so small a wager; nor would it save their credit at all to tell the riddle when they were told it. It was yet more villainous to engage Samson's wife to be a traitor to her own husband, and to pretend a greater interest in her than he had. Now that she was married she must forget her own people. Yet most inhuman of all was it to threaten, if she could not prevail, to burn her and all her relations with fire, and all for fear of losing each of them the value of a shirt and a coat: Have you called us to take what we have? Those must never lay wagers that cannot lose more tamely and easily than thus. V. His wife, by unreasonable importunity, obtains from him a key to his riddle. It was on the seventh day, that is, the seventh day of the week (as Dr. Lightfoot conjectures), but the fourth day of the feast, that they solicited her to entice her husband (Jdg 14:15), and she did it, 1. With great art and management (Jdg 14:16), resolving not to believe he loved her, unless he would gratify her in this thing. She knew he could not bear to have his love questioned, and therefore, if any thing would work upon him, that would: "Thou dost but hate me, and lovest me not, if thou deniest me;" whereas he had much more reason to say, "Thou dost but hate me, and lovest me not, if thou insistest on it." And, that she might not make this the test of his affection, he assures her he had not told his own parents, notwithstanding the confidence he reposed in them. If this prevail not, she will try the powerful eloquence of tears: she wept before him the rest of the days of the feast, choosing rather to mar the mirth, as the bride's tears must needs do, than not gain her point, and oblige her countrymen, Jdg 14:17. 2. With great success. At last, being quite wearied with her importunity, he told her what was the meaning of his riddle, and though we may suppose she promised secresy, and that if he would but let her know she would tell nobody, she immediately told it to the children of her people; nor could he expect better from a Philistine, especially when the interests of her country were ever so little concerned. See Mic 7:5, Mic 7:6. The riddle is at length unriddled (Jdg 14:18): What is sweeter than honey, or a better meat? Pro 24:13. What is stronger than a lion, or a greater devourer? Samson generously owns they had won the wager, though he had good reason to dispute it, because they had not declared the riddle, as the bargain was (Jdg 14:12), but it had been declared to them. But he only thought fit to tell them of it: If you had not ploughed with my heifer, made use of your interest with my wife, you would not have found out my riddle. Satan, in his temptations, could not do us the mischief he does if he did not plough with the heifer of our own corrupt nature. VI. Samson pays his wager to these Philistines with the spoils of others of their countrymen, Jdg 14:19. He took this occasion to quarrel with the Philistines, went down to Ashkelon, one of their cities, where probably he knew there was some great festival observed at this time, to which many flocked, out of whom he picked out thirty, slew them, and took their clothes, and gave them to those that had expounded the riddle; so that, in balancing the account, it appeared that the Philistines were the losers, for one of the lives they lost was worth all the suits of clothes they won: the body is more than raiment. The Spirit of the Lord came upon him, both to authorize and to enable him to do this. VII. This proves a good occasion of weaning Samson from his new relations. He found how his companions had abused him and how his wife had betrayed him, and therefore his anger was kindled, Jdg 14:19. Better be angry with Philistines than in love with them, because, when we join ourselves to them, we are most in danger of being ensnared by them. And, meeting with this ill usage among them, he went up to his father's house. It were well for us if the unkindnesses we meet with from the world, and our disappointments in it, had but this good effect upon us, to oblige us by faith and prayer to return to our heavenly Father's house and rest there. The inconveniences that occur in our way should make us love home and long to be there. No sooner had he gone than his wife was disposed of to another, Jdg 14:20. Instead of begging his pardon for the wrong she had done him, when he justly signified his resentment of it only by withdrawing in displeasure for a time, she immediately marries him that was the chief of the guests, the friend of the bridegroom, whom perhaps she loved too well, and was too willing to oblige, when she got her husband to tell her the riddle. See how little confidence is to be put in man, when those may prove our enemies whom we have used as our friends.

The Enemy of Revival - Part 2 (Cd Quality)

Living for Jesus in a Modern Babylon - 2

Samson #2 - First Warfare

The History, Mystery and Tragedy of Samson - Part 4

Samson Slays a Lion

Questions/answers on the Interpretation of Old Testament Scriptures

Oneness With God in the Heavenly Nature of Everything (Continued)

When Jesus Is King

The Bee

It Will Suck Sweetness Out of Every Flower

Freedom From Perpetual Backsliding

The Lion

What Happened?

Introduction

Verse 3

Verse 5

Verse 7

Verse 8

Verse 10

Verse 12

Verse 18

Verse 19

Verse 20

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Introduction

Verse 3

Verse 5

Verse 7

Verse 8

Verse 9

Verse 10

Introduction

Verse 1

Verse 10