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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 14:11 describes a pivotal moment during Samson's wedding feast in Timnath, where the Philistines, upon seeing him, provided thirty companions to attend him. This seemingly customary social gesture, rooted in ancient Near Eastern wedding traditions, serves as a crucial narrative device, immediately setting the stage for the escalating conflict between Samson and the Philistines. It subtly highlights Samson's unique and often isolated position even amidst festivity, and foreshadows the betrayal and animosity that will define his interactions with his adversaries, ultimately becoming a catalyst for God's sovereign plan of deliverance for Israel.
Context
Literary Context
This verse is situated within the narrative of Samson's first marriage, a union with a Philistine woman from Timnath. This choice, explicitly stated in Judges 14:4 to be "from the Lord, for He was seeking an occasion against the Philistines," underscores the divine orchestration behind Samson's seemingly personal decisions. The wedding feast, traditionally a seven-day event, provides the social backdrop for the unfolding drama. The introduction of these thirty Philistine companions is not a mere cultural aside; they become the immediate audience and active participants in Samson's famous riddle, directly precipitating the first major confrontation between Samson and the Philistines in this chapter. Their presence is integral to the narrative's progression, facilitating the unfolding of God's sovereign plan through Samson's actions and the Philistines' reactions.
Historical & Cultural Context
Ancient Near Eastern wedding feasts were elaborate, multi-day affairs, often extending for a week or more, characterized by extensive social interaction, feasting, and entertainment. It was a common custom for the groom to be accompanied by a retinue of male companions, often referred to as "friends of the bridegroom" or "groomsmen," who would participate in the festivities, offer support, and engage in social games or riddles. In this specific context, the Philistines, who were the dominant political and military power in the region, provided these companions to Samson. While outwardly a gesture of hospitality and adherence to custom, this act, given the underlying tensions between Israel and Philistia, also served as a means of surveillance or control over Samson, an Israelite of formidable strength and a Nazirite set apart. The city of Timnath itself was a Philistine stronghold, further emphasizing Samson's vulnerable and isolated position despite the outward appearance of celebration.
Key Themes
Judges 14:11 contributes significantly to several overarching themes within the broader narrative of Samson and the Book of Judges. Firstly, it powerfully illustrates the theme of God's sovereign plan working through human choices, even those that appear misguided or contrary to divine law, as seen in Samson's marriage choice, which Judges 14:4 explicitly states was "from the Lord." Secondly, it highlights Samson's entanglement with the Philistines, a recurring motif that defines his life and ministry, from his marriage to his eventual capture and death. The companions, though ostensibly friendly, represent this very entanglement, drawing him deeper into their sphere. Thirdly, the verse subtly introduces the theme of isolation and betrayal. Despite being surrounded by thirty men, Samson is fundamentally alone, an Israelite Nazirite among his enemies. The subsequent events, where these very companions conspire against him (Judges 14:15), foreshadow the pervasive theme of betrayal that marks Samson's story, culminating in Delilah's treachery in Judges 16.
Exposition and Analysis
Key Word Analysis
From the root H7200, meaning "to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)." When "they saw him," it implies more than a casual observation. Given Samson's reputation, his unusual strength, and his status as an Israelite, the Philistines likely "saw" him with a mixture of curiosity, respect, and perhaps suspicion. Their immediate action of providing thirty companions suggests a calculated response, recognizing his significance and potential threat, aiming to integrate him into their social structure in a controlled manner.
From the root H3947, a primitive root meaning "to take (in the widest variety of applications); accept, bring, buy, carry away, drawn, fetch, get, infold, [idiom] many, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win." The use of "brought" here emphasizes the Philistines' active role in providing these companions. It was not Samson's choice to have these specific men, but rather an imposition by his hosts, highlighting their control over the social dynamics of the feast and Samson's limited agency within it.
Meaning "a friend; companion." This noun typically denotes someone with whom one shares camaraderie or a common purpose. However, its usage here is deeply ironic. These are not Samson's chosen friends but assigned attendants, provided by his adversaries. The subsequent narrative reveals their true allegiance lies with their Philistine countrymen, quickly turning their "companionship" into a strategic maneuver against Samson. This highlights the superficiality and deceptive nature of the relationship, underscoring the theme of betrayal.
Verse Breakdown
"And it came to pass, when they saw him,"
This opening phrase sets the scene, indicating a specific moment during the wedding feast. "They" refers to the Philistines hosting the feast, presumably the family of Samson's bride or the community leaders of Timnath. Their "seeing" Samson suggests his arrival or prominent presence at the celebration, drawing their attention and prompting their subsequent action. This recognition is the catalyst for the provision of the companions.
"that they brought thirty companions"
In response to seeing Samson, the Philistines actively provided these men. The number "thirty" is significant; it represents a substantial retinue, suggesting honor and a full complement for a groom according to custom. However, in the context of Philistine-Israelite tensions, it also implies a strategic deployment of men who could serve as both escorts and monitors, ensuring Samson's integration into their social sphere while simultaneously keeping him under observation.
"to be with him."
On the surface, this phrase denotes social accompaniment, typical for a groom at a lengthy wedding feast. These companions were meant to share in the festivities, engage in conversation, and participate in the social customs. However, the underlying narrative tension suggests a deeper purpose: these men were assigned to Samson, not chosen by him, creating a dynamic of forced association rather than genuine friendship, which ultimately leads to their betrayal concerning the riddle.
Literary Devices
Judges 14:11 skillfully employs several literary devices to deepen its meaning. Irony is profoundly present, as the term "companions" (Hebrew: mêrêaʻ), which typically signifies friendship and shared purpose, is applied to individuals who are, in reality, agents of the Philistines and will soon conspire against Samson. This creates a stark contrast between the outward appearance of camaraderie and the underlying intent of surveillance and eventual betrayal. The verse also functions as potent Foreshadowing, subtly hinting at the pervasive theme of deception, conflict, and isolation that will characterize Samson's interactions with the Philistines throughout his story. What begins as a seemingly innocuous social custom quickly devolves into a strategic encounter, prefiguring the larger struggle. Furthermore, the presence of these thirty Philistine companions can be interpreted as powerful Symbolism, representing Samson's increasing entanglement and isolation within the Philistine world. Despite being physically surrounded, he is fundamentally alone, a Nazirite set apart by God, yet immersed in the very culture he is called to deliver Israel from.
Theological and Thematic Connections
This seemingly minor detail of Samson's wedding feast profoundly illustrates God's sovereign hand at work, even amidst human folly and cultural complexities. Samson's choice of a Philistine wife, explicitly stated to be "from the Lord" to provide an occasion against the Philistines (Judges 14:4), demonstrates that God can use unexpected and even questionable human decisions to advance His divine purposes. The provision of these companions, a cultural norm, becomes a divinely orchestrated setup for the riddle, which in turn ignites the conflict that ultimately leads to Samson's acts of deliverance. It underscores the biblical truth that God's plans are not thwarted by human sin or cultural differences but can ingeniously incorporate them. This also serves as a cautionary tale regarding the dangers of unequal yokes and the need for discernment in relationships, as outward appearances of companionship can mask underlying hostility and conflicting allegiances.
Reflection and Application
Judges 14:11, though brief, offers rich lessons on discernment, the true nature of relationships, and God's overarching sovereignty. It reminds us that not all who appear as "companions" share our values or intentions. In a world where appearances can be deceiving, believers are called to exercise spiritual wisdom, recognizing that even in seemingly friendly social settings, there can be underlying tensions or conflicting allegiances. Samson's story here highlights the critical importance of spiritual discernment in choosing our associations, understanding that our "companions" can either build us up in our faith and purpose or subtly undermine us. Ultimately, this verse also serves as a powerful reminder that God is actively at work even in the most complex, humanly flawed, and seemingly mundane situations, orchestrating events to fulfill His grand purposes. We are called to trust His sovereign hand, even when our circumstances seem to be entangled with the world's ways, knowing that He can turn even seemingly minor details into significant moments for His glory and our good, demonstrating His power to redeem and direct all things.
Questions for Reflection
FAQ
Why did the Philistines bring thirty companions for Samson?
The provision of thirty companions was primarily a cultural custom for wedding feasts in the ancient Near East, where grooms were typically accompanied by a retinue of male attendants or "groomsmen." This was a gesture of honor and hospitality, indicative of a significant social event. However, given the ongoing tension between the Israelites and the Philistines, and Samson's formidable reputation as a strong Israelite, it likely also served a strategic purpose. These companions could effectively keep Samson under surveillance, integrate him into their social sphere, and perhaps even contain him, especially if they perceived him as a potential threat or sought to gain an advantage over him.
Were these "companions" true friends to Samson?
No, the narrative clearly indicates they were not true friends in the sense of genuine camaraderie or loyalty. While they were assigned to him as companions for the feast, their ultimate allegiance lay with their own Philistine people. This becomes glaringly evident when they conspire against Samson to discover the answer to his riddle, going so far as to threaten his wife to coerce the information from her (Judges 14:15-17). Their actions reveal that their "companionship" was superficial and opportunistic, serving the interests of the Philistine community rather than genuine friendship with Samson.
What was the Philistines' ultimate motive in providing these companions?
The Philistines' motive was likely multifaceted. On one hand, it adhered to established cultural custom and demonstrated hospitality for a significant event like a wedding. On the other hand, given Samson's known strength and his status as an Israelite judge, the large number of companions suggests a calculated move to integrate him into their social structure while simultaneously exercising a degree of control or surveillance. They were likely trying to manage a potentially volatile situation by surrounding him with their own people, hoping to neutralize any threat he might pose or to gain an advantage over him, especially in the context of the riddle.
Christ-Centered Fulfillment
Judges 14:11, with its portrayal of Samson surrounded by "companions" who would ultimately betray him, offers a poignant foreshadowing of Christ's experience. Samson, a flawed deliverer, serves as a type of Christ, set apart from birth to deliver his people, yet entangled with the world's ways. Similarly, Jesus, the true and perfect Deliverer, came into a world that was not His own, surrounded by those who appeared to be His own, yet many would ultimately reject and betray Him. Just as Samson's assigned companions turned against him over a riddle, Jesus was betrayed by one of His own chosen disciples, Judas Iscariot, for a mere thirty pieces of silver (Matthew 26:14-16), and abandoned by the others during His arrest (Matthew 26:56). The world offered Jesus a false embrace, culminating in His crucifixion, where He was truly isolated, bearing the sins of humanity. Yet, unlike Samson, whose strength was physical and often misdirected, Christ's power was spiritual and redemptive, culminating in His ultimate victory over sin and death through His willing sacrifice on the cross. The "companions" of Judges 14:11 underscore the pervasive theme of human treachery, which finds its ultimate resolution and redemption in the faithful, unwavering love of the Lamb of God who takes away the sin of the world, who, though betrayed, secured eternal companionship and reconciliation with God for all who believe.