Chapter 14

1 Samson desireth a wife of the Philistines. 5 In his journey he killeth a lion. 8 In a second journey he findeth honey in the carcase. 10 Samson’s marriage feast. 12 His riddle by his wife is made known. 19 He spoileth thirty Philistines. 20 His wife is married to another.

1. Went down. The elevation of Zorah is 1,170 ft. (356.7 m.), whereas that of Timnath is only 800 ft. (243.9 m.) (see vs. 5, 7, 10). Conversely, “went up” is used for the return journey (see vs. 2 and 19).

Timnath. Probably Tell elРBataЖshi, about 4 1/2 mi. (7.2 km.) southwest of Zorah. The city was assigned to the tribe of Dan (Joshua 19:43 cf. Joshua 15:10). It was then under the control of the godless Philistines.

A woman. The word we might expect here is “maiden” or “damsel” (see Gen. 24:14, 16           ) instead of “woman.” The latter term may indicate that Samson’s new acquaintance may have been a widow or divorcee, although young (PP 562), or else the expression is used to show contempt for her (see Judges 16:4). Many of the incidents in the life of Samson centered about his relations with women. Though strong physically, he was weak in moral power and self-control. Early contact with idolaters had broken down the citadel of his soul.

Of the Philistines. The Hebrews had been forbidden to intermarry with the native inhabitants of the land (Ex. 34:16; Deut. 7:3, 4).

2. Told his father. As was proper, Samson consulted his parents about his desire for marriage. However, this may have been prompted more by the fact that it was the custom for parents to arrange the details of marriage than by his respect for their wishes.

3. Is there never? Or simply, “is there not?” Samson’s parents objected to his proposal and urged that he take a wife from among the Hebrews rather than from the pagan Philistines. Such a marriage must have been especially repugnant to Manoah and his wife because they knew Samson had been called to do a special work for God. It is the duty of God-fearing parents to seek to deter their children from entering into marriage with those of a different faith. It is their responsibility to lay down religious principles while their children are yet young that will lead them to make the proper choice later.

Get her for me. In the Hebrew the word “her” is emphatic. Samson brushes aside the objections of his parents. He will brook no interference with his inclinations. He refused both parental and divine counsel.

It is unfortunate that so many youth do not feel obligated to weigh carefully the counsels of their parents when planning marriage. On the other hand, parents may be in danger of being too peremptory in their denials. God pleads with men to follow the way of right, but He does not prevent a contrary choice. In the same way a limit is placed upon the rights of parents to control the wills of their children after their children have reached the age of accountability.

She pleaseth me well. Literally, “she is right in my eyes.” His infatuation blinded him to her unsuitability for becoming a life companion and partner for one who was to be a leader in Israel. A wise, God-fearing person will recognize that there are other important criteria to be considered, such as basic attitudes, religious convictions, ideals.

4. Of the Lord. Even in this unfortunate marriage God was overruling the course of events for the furtherance of His own designs. He makes even the weakness and poor judgment of men to redound to His praise.

He sought. The subject of the sentence is probably “God,” although some believe the “he” refers to Samson.

An occasion. Literally, “a meeting,” that is, perhaps an opportunity to provoke hostilities. It may be that Samson had neglected to take up his life assignment when the proper time came, and some event was needed to stir him to activity. God used the incidents connected with the marriage as the “occasion.”

Had dominion. See chs. 10:7; 13:1.

5. His father. Evidently Samson’s parents had submitted to the insistent will of their son, and though painfully aware of the fateful consequences of such a marriage, accompanied his to Timnath to make the proper marriage arrangements.

A young lion. The Heb. kephir indicates a young lion in full prime. There is a word, gur, which designates a lion whelp, not yet full grown. Lions were once common in the deserts south of Judah and in the Jordan valley, but have disappeared since the time of the Crusades.

6. Spirit of the Lord. The Spirit dispenses various gifts and skills (Ex. 31:2–5; 1 Cor. 12). Samson’s special gift revealed itself in his superhuman strength.

Rent him. By his supernatural strength Samson destroyed the animal barehanded, perhaps by dashing it against the ground or tearing its hind legs apart as ancient Babylonian pictures depict their mythical hero Enkidu as doing. David (1 Sam. 17:34–37) and Benaiah (2 Sam. 23:20) later performed similar feats of prowess.

Rent a kid. That is, as easily as an ordinary man might rend a kid. The point is on the ease with which Samson accomplished the feat, not on the manner.

Nothing in his hand. Samson was not on a hunt, and hence unarmed. Besides, the Philistines followed a policy of forcing the Hebrews to go about unarmed by prohibiting any Hebrew from operating as a smith (1 Sam. 13:19–22).

Told not his father. This reticence may show that at this time, at least, he was free from all boastfulness.

7. He went down. No mention is made of the participation of his parents in the arrangements. Some have thought that although they had started with Samson, they probably refused to go through with their part of the affair.

8. After a time. Nothing in the record indicates how long a time elapsed between the visit of the previous verse and this trip to consummate the marriage. A betrothal might last a year.

In the carcase. By nature bees avoid all decomposition and putrefaction. Evidently jackals and vultures had stripped the flesh from the bones and the heat had dried them out. Only the mere skeleton remained. In the cavity formed by the ribs a swarm of bees had built a nest. Herodotus tells how the skull of an enemy, which the people of Amathus had fastened over their city gate, served as a hive for bees.

9. In his hands. It was the honeycombs that Samson carried in his hands, eating as he went (see 1 Sam. 14:29). No doubt this was a violation of Samson’s Nazirite vow, for the fact that the honey was taken from a skeleton would render it unclean, and unclean food was forbidden (ch. 13:7).

To his father. The parents evidently had consented to go to the wedding, although their presence is not mentioned there. Samson had turned aside momentarily to see the lion.

10. A feast. Literally, “a drinking,” or “occasion for drinking.” The term was used for feasts because drinking was one of the main attractions. This drinking feast was to last for seven days (v. 12). As a Nazirite, Samson was forbidden to use strong drink. However, he had taken one step in uniting with the world, and, as is usual, it was easier for him to take another. It seems that in all matters except his unshorn hair he treated lightly his Nazirite vows.

11. When they saw him. The reason why this clause is added is somewhat obscure. It probably means “when they saw what a powerful person he was.” Some of the Greek translations read “because they feared him.” The two readings would be very similar in the Hebrew.

Thirty companions. Ostensibly, these companions were to serve as wedding attendants, but probably they were really there for defense, for the Philistines knew of Hebrew hostility toward the oppression. Usually the groom provided himself with attendants, but in this case Samson was in a strange city, marrying under the disapprobation of his own people; so the Philistines provided him with wedding attendants. There were sufficient attendants, they believed, so that if the powerful Hebrew groom should try to make trouble, they could subdue him. On the other hand, the 30 companions may have been provided as a bodyguard for the marriage festival.

12. A riddle. The use of riddles at feasts is an ancient and favorite amusement. Often large sums were offered for their solution. It always added to the gaiety and interest of the occasion.

Thirty. Obviously, because there were 30 attendants (v. 11).

Sheets. Better, “linen garments.” Believed to be large rectangular pieces of fine linen, which might be worn as an outer garment during the day or as a sleeping wrap for the night. Reference is made to these garments in Prov. 31:24 and Isa. 3:23. Others take them to be undergarments.

Change of garments. These were festal garments, or clothes for dress (see Gen. 45:22).

13. Give me. Samson’s offer was fair enough. Should he lose, he would have to provide 30 sets of garments. Should they lose, they would have to provide only one each.

14. Meat. Heb. maХakal, “food.” “Meat,” in Old English, means simply “food.” The riddle was put in Hebrew poetic form. So was the retort Samson gave (v. 18).

15. On the seventh day. The LXX says “on the fourth day.” This corresponds to the latter part of v. 14, which states that they tried to solve the riddle for three days.

Declare unto us. They meant that Samson would declare it through his wife, who was to secure the information and then tell them.

Lest we burn thee. The Philistines were brutal and treacherous even to their own people. Rather than lose a wager, they forced the woman with threats to aid them. It was no idle threat, for later they actually burned her and her father (see ch. 15:6).

16. Wept before him. Samson’s riddle had the effect of making the wedding feast not a season of rejoicing, but of distress. The weeping, fretting bride and sullen guests should have served as a warning to Samson that Philistine marriages brought distress and sadness in their train.

Tell it thee. Samson replies that he had not even told his parents and that his unwillingness to disclose the riddle to her, whom he had known but a short time, was no proof of lack of love.

17. The seven days. Perhaps we should accept here the marginal reading, “the rest of the seven days,” because according to v. 14 pressure was not put on her by her countrymen until after three days. This marginal reading is based on the fact that in Hebrew part of a period may stand for the whole. On the other hand, the manuscripts and versions agree on the reading “seven,” and the statement may be designed to be general, showing the emotional state of his wife during the entire feast. She herself had probably been pleading from the first to be let in on the secret. In fact, the wedding attendants may have immediately resorted to the strategy of obtaining the information through her, and when it was not forthcoming in a few days resorted to the threat recorded in v. 15.

Lay sore upon him. Literally, “she urged him insistently.” He had conquered the lion, but this Philistine woman was too much for him.

18. Before. To heighten their triumph, the Philistines waited until the last moment before they revealed the secret that they had forced from him through his wife. Their answer, like the riddle, is in poetic form.

Plowed. Samson quickly perceived his wife’s treachery, and showed that he did so by quoting the poetic proverb of plowing with another person’s heifer. They had not used their own wit to find the answer to his riddle, but had learned the secret from one close to and belonging to him. The statement is an assertion that if they had acted fairly he would have won the wager.

19. The Spirit of the Lord. The Lord sought to stir up Samson, so that he would lay hold of the work to which, from his birth, he had been called.

Ashkelon. This city was about 23 mi. (36.8 km.) away, a journey of 7 or 8 hours.

Slew thirty men. Perhaps he surprised them at a festival of some sort during the night hours, and thus was able to procure from their corpses the festal garments necessary to pay his wager.

His anger was kindled. He was angry, both at the Philistines and at his wife, who had proved her treachery to him during their marriage feast. For this reason he would not stay with her, but returned to his father’s house.

20. To his companion. He was probably the main one of the 30 attendants, the one who stood next to him, the one called “the friend of the bridegroom” in John 3:29. To her treason the woman added infidelity. She may not have had any love for Samson in the first place.

Such were the results of a course in direct violation of the express commands of God. If Samson had profited by his experience and had permitted the emptiness and disappointment of sin to drive him to seek a higher way, God might yet have accepted him and permitted him to lead Israel in full triumph against the Philistines. However, God continued to work through Samson to the extent that Samson permitted himself to be used.

The experience of Samson indicates that God does not immediately forsake His servants when they fall into sin. He may continue to bless their efforts, even though they are living in conscious disregard of some specific requirement of God. Inasmuch as no one is without fault, God would be unable to use human instrumentalities in His work, if He could bless only the efforts of the sinless. Since this is true, no one should interpret the blessings of heaven as proof that God approves of all his deeds.

Ellen G. White comments

1–20PP 562–564

1–3PP 562

5, 6, 19            PP 564

10–20PP 563