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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Judges 14:10–20. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Judges 14:10 describes the formal progression of Samson's controversial marriage to a Philistine woman from Timnath, detailing his father's customary involvement in the arrangements and Samson's subsequent hosting of a traditional wedding feast. This verse, while seemingly a straightforward depiction of ancient marital rites, subtly underscores the complex interplay between human choices and divine providence, as Samson's personal desires are woven into God's overarching plan to initiate conflict with the Philistines.
Context
Literary Context
This verse is deeply embedded within the opening narrative of Samson's adult life, immediately following his strong insistence to his parents that he must marry the Philistine woman from Timnath. Despite his parents' initial objections, rooted in the Mosaic prohibition against intermarriage, the preceding verse explicitly reveals the divine hand at work, stating that this seemingly disobedient choice was "of the LORD, that he sought an occasion against the Philistines" [Judges 14:4 "Judges 14:4 - God's Sovereign Purpose"]. Judges 14:10 thus marks the formalization of this divinely orchestrated, albeit humanly flawed, union. It sets the immediate stage for the subsequent events of the wedding feast, including Samson's famous riddle and the escalating conflict with the Philistines, which begins to unfold from [Judges 14:12 "Judges 14:12 - Samson's Riddle at the Feast"]. The verse is a pivotal moment, moving the narrative from Samson's desire to the practical steps of its fulfillment, leading directly into the dramatic events that will follow.
Historical & Cultural Context
Ancient Israelite and Philistine societies, while distinct, shared many common marriage customs, including the central role of the father in arranging or approving unions. The phrase "his father went down unto the woman" signifies this formal paternal involvement, which typically entailed negotiations for a bride price, the establishment of a marriage covenant, and other pre-nuptial agreements. Intermarriage with foreign nations was explicitly forbidden by Mosaic law, particularly with groups like the Philistines who practiced idolatry [Deuteronomy 7:3-4 "Deuteronomy 7:3-4 - Prohibition of Intermarriage"]. Despite this clear prohibition, Samson, a Nazirite set apart for God from birth [Judges 13:5 "Judges 13:5 - Samson's Nazirite Vow"], actively participates in the common social customs of his era, including the hosting of a multi-day wedding feast. Such feasts, often lasting seven days as indicated in [Judges 14:12 "Judges 14:12 - The Seven-Day Wedding Feast"], were public, communal celebrations marking the new union and were a significant part of the social fabric.
Key Themes
A primary theme underscored by this verse is Divine Sovereignty Amidst Human Choices, powerfully articulated in [Judges 14:4 "Judges 14:4 - God's Purpose in Samson's Actions"], where God uses Samson's personal desires—even those seemingly contrary to divine law—to advance His agenda against the Philistines, who were oppressing Israel. The verse also highlights Ancient Marriage Customs, illustrating the societal norms of the time regarding parental authority and the celebratory nature of wedding feasts. Furthermore, it touches upon Samson's Conformity to Social Norms, showing how, despite his unique Nazirite status and divine calling, he engages in common practices, even those of the Philistines. This conformity sets a complex precedent for his character and actions throughout the book of Judges, demonstrating the tension between his consecrated identity and his immersion in the surrounding culture.
Exposition and Analysis
Key Word Analysis
This term (H1) refers to the male parent, here specifically Manoah, Samson's father. In the ancient Near East, the father held significant authority and responsibility in family matters, particularly in arranging or approving marriages. His presence in Timnath underscores the formal and customary nature of the marriage proceedings, even if his involvement was reluctant.
This verb (H3381) literally means "to descend" or "go downwards." It often implies a geographical descent, as Timnath was likely at a lower elevation than Zorah, Samson's hometown. Beyond topography, it can also signify a deliberate journey to a specific location for a purpose, emphasizing Manoah's intentional participation in the formalization of the marriage arrangements.
This noun (H4960) denotes a drinking party or banquet, emphasizing the convivial and celebratory atmosphere of the wedding festivities. It suggests a time of merriment, food, and drink, rather than a solemn religious ceremony. The term highlights the social and communal significance of the event, which was a public declaration of the new union.
This verb (H6213), often translated as "customary" or "practiced," emphasizes that hosting such a feast was a widespread and expected social practice for grooms in that culture. It highlights Samson's adherence to prevailing societal norms, even as his larger life trajectory was meant to be distinct as a Nazirite.
Verse Breakdown
"¶ So his father went down unto the woman:"
This clause details the formal and customary involvement of Samson's father, Manoah, in the marriage proceedings. In ancient Near Eastern cultures, marriage was a family affair, and the father played a crucial role in negotiating terms, including the bride price and other arrangements. Manoah's presence indicates a level of parental sanction, however reluctant, to Samson's choice, fulfilling the cultural expectation of paternal involvement. The geographical "went down" likely reflects the topography between Zorah (Samson's home) and Timnath (the woman's home).
"and Samson made there a feast;"
This describes Samson's active role as the groom in hosting the wedding celebration. The "feast" was not merely a meal but a multi-day social event, a public declaration and celebration of the new union. It was a time of communal gathering, feasting, and entertainment, serving to solidify the marital bond within the broader social fabric and establish the groom's standing.
"for so used the young men to do."
This concluding phrase provides crucial cultural context, explaining that Samson's actions were entirely in line with common practice. It underscores that hosting such a banquet was a customary expectation for grooms of the time, regardless of their background or specific vows. This detail highlights Samson's conformity to societal norms, even as his life was meant to be distinct as a Nazirite, setting up a subtle tension that permeates his story.
Literary Devices
Judges 14:10 effectively employs Narrative Economy, conveying significant cultural information and advancing the plot concisely through simple, declarative sentences. The straightforward description of the father's journey and Samson's feast efficiently establishes the formalization of the marriage and the subsequent celebration. An element of Irony is subtly present, becoming more pronounced in the broader narrative. Samson, consecrated as a Nazirite from birth, is depicted conforming to Philistine social customs, including hosting a "feast" (often associated with drinking), which could be perceived as at odds with his sacred calling. This conformity, however, is paradoxically part of God's larger plan, as explicitly stated in [Judges 14:4 "Judges 14:4 - God's Sovereign Use of Samson"]. The feast itself also functions as a powerful Foreshadowing device, as it becomes the setting for Samson's riddle and the initial spark of conflict with the Philistines, thereby serving as a crucial catalyst for the divine purpose of initiating Israel's deliverance.
Theological and Thematic Connections
Judges 14:10, while descriptive of cultural practices, subtly reinforces profound theological truths about God's sovereignty and His ability to work through imperfect human choices. Despite Samson's apparent disregard for the Mosaic prohibition against intermarriage and his engagement in Philistine customs, God's overarching plan for Israel's deliverance from oppression remains active. This verse reminds us that God's purposes are not thwarted by human weakness or even disobedience; rather, He can providentially weave them into His grand design. It challenges us to look beyond immediate actions to discern the deeper divine hand at work, affirming that God's will ultimately prevails, even when the path is unconventional or fraught with human flaws. This passage serves as a powerful testament to God's ultimate control and His capacity to bring about His perfect will through the most unlikely and flawed instruments.
Reflection and Application
Judges 14:10 provides a poignant window into the complexities of faith lived out in a fallen world. It illustrates that even individuals chosen and set apart by God, like Samson, are deeply embedded in their cultural contexts and make choices that may not always align with ideal divine standards. Yet, the narrative's overarching message is one of profound divine faithfulness and sovereignty: God can and does work through imperfect people and circumstances to accomplish His perfect will. For believers today, this offers immense comfort and a call to discerning faith. We are reminded that while we are called to obedience and holiness, God's redemptive plan is not contingent upon our flawless performance. Instead, He is able to redeem our missteps, redirect our flawed choices, and integrate them into His larger story of salvation. This should inspire both humility regarding our own choices and profound trust in God's ultimate control and redemptive power, even when our lives or the world around us seem far from ideal or perfectly aligned with His commands. It encourages us to seek God's will diligently while resting in His unfailing providence.
Questions for Reflection
FAQ
Was Samson's marriage to a Philistine woman a sin, given the Mosaic law?
From a strict interpretation of the Mosaic law, yes, intermarriage with foreign nations, particularly those who practiced idolatry like the Philistines, was explicitly prohibited [Deuteronomy 7:3-4 "Deuteronomy 7:3-4 - Prohibition of Intermarriage"]. This prohibition was intended to protect Israel's spiritual purity and prevent them from being led astray into idolatry. However, the narrative in [Judges 14:4 "Judges 14:4 - God's Sovereign Purpose"] explicitly states that Samson's desire for this woman was "of the LORD, that he sought an occasion against the Philistines." This presents a theological tension: while Samson's choice was seemingly disobedient, God sovereignly used it as a means to initiate conflict with Israel's oppressors. This does not condone disobedience but highlights God's ability to work through complex and even flawed human actions to achieve His righteous purposes, demonstrating His ultimate control over history.
What was the significance of Samson making a "feast" at his wedding?
The "feast" (Hebrew mishteh) was a customary and significant social event in ancient Near Eastern weddings. It was a multi-day banquet, often lasting seven days [Judges 14:12 "Judges 14:12 - The Seven-Day Wedding Feast"], involving food, drink, and entertainment. For the groom to "make" or host this feast was a standard expectation for young men of that era, as the verse explicitly states, "for so used the young men to do." Its significance lay in its public declaration of the marriage, its role in solidifying social bonds between families and communities, and its celebratory nature. In Samson's case, it also served as the setting for his famous riddle, which became a catalyst for the escalating conflict between him and the Philistines, thereby fulfilling God's sovereign purpose.
Why did Samson's father accompany him if they initially disapproved of the marriage?
Despite their initial disapproval, Samson's parents, particularly his father Manoah, accompanied him to Timnath for the formal arrangements. This was likely due to several factors. Firstly, it was a deeply ingrained cultural custom for the father to play a central role in marriage negotiations, even if reluctantly. Manoah's presence lent legitimacy to the proceedings. Secondly, the narrative implies that Samson was headstrong ("get her for me; for she pleaseth me well" - [Judges 14:3 "Judges 14:3 - Samson's Insistence"]), and his parents may have felt compelled to go with him to maintain some control or oversight, or perhaps out of parental duty. Most importantly, from the divine perspective, [Judges 14:4 "Judges 14:4 - God's Purpose in Samson's Actions"] reveals that God was orchestrating these events, using Samson's desires and his parents' reluctant compliance to set the stage for His plan to deliver Israel from Philistine oppression. Their presence, therefore, was a crucial part of God's providential unfolding.
Christ-Centered Fulfillment
The narrative of Samson, including the seemingly mundane details of his wedding arrangements in Judges 14:10, ultimately points forward to the person and work of Jesus Christ. Samson, a flawed deliverer, was set apart from birth as a Nazirite [Judges 13:5 "Judges 13:5 - Samson's Nazirite Vow"] to begin Israel's deliverance from the Philistines. Yet, his life was marked by personal desires and compromises, even as God sovereignly used his choices [Judges 14:4 "Judges 14:4 - God's Sovereign Purpose"] to achieve His purposes. In stark contrast, Jesus is the perfect Deliverer, the true Lamb of God [John 1:29 "John 1:29 - Jesus, the Lamb of God"] who perfectly fulfilled His divine mission without compromise or sin. While Samson's marriage was a human arrangement, fraught with tension and ultimately leading to conflict, Christ's relationship with His Church is portrayed as a perfect, pure, and covenantal marriage [Ephesians 5:25-27 "Ephesians 5:25-27 - Christ's Love for the Church"]. The "feast" Samson made, a temporary earthly celebration, foreshadows the ultimate celebratory banquet, the marriage supper of the Lamb [Revelation 19:7-9 "Revelation 19:7-9 - The Marriage Supper of the Lamb"], where Christ, the perfect Bridegroom, will unite with His redeemed people in eternal joy and communion. Thus, Samson's imperfect life and the cultural customs surrounding his wedding serve as a shadow, imperfectly hinting at the perfect, pure, and redemptive work of Christ, who truly delivers His people from the bondage of sin and death, establishing a new and eternal covenant.