TRV
Translation
King James Version
And he said unto them, Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not in three days expound the riddle.
Complete Jewish Bible
So he said to them, "Out of the eater came food; out of the strong came sweetness." Three days passed, and they couldn't solve the riddle.
Berean Standard Bible
So he said to them: “Out of the eater came something to eat, and out of the strong came something sweet.” For three days they were unable to explain the riddle.
American Standard Version
And he said unto them, Out of the eater came forth food, And out of the strong came forth sweetness. And they could not in three days declare the riddle.
World English Bible Messianic
He said to them, “Out of the eater came out food. Out of the strong came out sweetness.” They couldn’t in three days declare the riddle.
Geneva Bible (1599)
And he sayd vnto them, Out of the eater came meate, and out of the strong came sweetenesse: and they could not in three dayes expound the riddle.
Young's Literal Translation
And he saith to them: `Out of the eater came forth meat, And out of the strong came forth sweetness;' and they were not able to declare the riddle in three days.
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In the KJVVerse 6,924 of 31,102
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Commentary on Judges 14 verses 10–20
10 ¶ So his father went down unto the woman: and Samson made there a feast; for so used the young men to do.
11 And it came to pass, when they saw him, that they brought thirty companions to be with him.
12 And Samson said unto them, I will now put forth a riddle unto you: if ye can certainly declare it me within the seven days of the feast, and find it out, then I will give you thirty sheets and thirty change of garments:
13 But if ye cannot declare it me, then shall ye give me thirty sheets and thirty change of garments. And they said unto him, Put forth thy riddle, that we may hear it.
14 And he said unto them, Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not in three days expound the riddle.
15 And it came to pass on the seventh day, that they said unto Samson's wife, Entice thy husband, that he may declare unto us the riddle, lest we burn thee and thy father's house with fire: have ye called us to take that we have? is it not so?
16 And Samson's wife wept before him, and said, Thou dost but hate me, and lovest me not: thou hast put forth a riddle unto the children of my people, and hast not told it me. And he said unto her, Behold, I have not told it my father nor my mother, and shall I tell it thee?
17 And she wept before him the seven days, while their feast lasted: and it came to pass on the seventh day, that he told her, because she lay sore upon him: and she told the riddle to the children of her people.
18 And the men of the city said unto him on the seventh day before the sun went down, What is sweeter than honey? and what is stronger than a lion? And he said unto them, If ye had not plowed with my heifer, ye had not found out my riddle.
19 And the Spirit of the LORD came upon him, and he went down to Ashkelon, and slew thirty men of them, and took their spoil, and gave change of garments unto them which expounded the riddle. And his anger was kindled, and he went up to his father's house.
20 But Samson's wife was given to his companion, whom he had used as his friend.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–20. Public domain.
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Ambrose of MilanAD 397
On the Holy Spirit 2, Introduction, 6-7
And perhaps this was not only a prodigy of valour, but also a mystery of wisdom, an utterance of prophecy. For it does not seem to have been without a purpose that, as he was going to his marriage, a roaring lion met him, which he tore asunder with his hands, in whose body, when about to enjoy the wished-for wedlock, he found a swarm of bees, and took honey from its mouth, which he gave to his father and mother to eat. The people of the Gentiles which believed had honey, the people which was before savage is now the people of Christ.
Nor is the riddle without mystery, which he set forth to his companions: "Out of the eater came forth meat, and out of the strong came forth sweetness." And there was a mystery up to the point of the three days in which its answer was sought in vain, which could not be made known except by the faith of the Church, on the seventh day, the time of the Law being completed, after the Passion of the Lord. For thus you find that the apostles did not understand, "because Jesus was not yet glorified."
Caesarius of ArlesAD 542
SERMON 119.2
Since sacred Scripture can be understood and interpreted in many ways as a pearl, Christ himself is not unfittingly regarded as the lion.… But he was victorious in his triumph over the devil through his death on the cross. Indeed, he is both the lion and the lion’s cub: a lion because equal to the Father; the lion’s cub because the Son of the Father who was killed by his own will and rose again by his own power. Of him it is written: “Who will disturb him?” Voluntarily offering his father the sacrifice of his body for us, he who is most high forever takes up the life which he himself had laid down, as he testifies. That Samson says, “Out of the eater came forth food, and out of the strong came forth sweetness,” is fittingly applied to Christ. By his teaching he both chews over the spiritual food of his honey and in his promises gives it to us. In still another way this can be understood concerning Christ. This lion, that is, Christ from the tribe of Judah, victoriously descended into hell to snatch us from the mouth of the hostile lion. For this reason he hunts in order to protect, seizes in order to free, leads people captive in order to restore them when freed to their eternal country.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Judges 14:14 captures Samson's profound and enigmatic riddle, "Out of the eater came forth meat, and out of the strong came forth sweetness," presented to his Philistine wedding guests. This paradox, born from Samson's private encounter with a lion and his subsequent discovery of honeycomb within its carcass, served as both an intellectual challenge and a divinely orchestrated catalyst for escalating conflict. The Philistines' inability to decipher its meaning within the allotted three days highlights the riddle's unique origin in Samson's singular, Spirit-empowered experiences, setting the stage for betrayal and the unfolding of God's sovereign plan to deliver Israel from Philistine oppression through unconventional means.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 14:14 is rich in literary devices, primarily employing Paradox and Riddle as its central mechanisms. The entire verse functions as a Riddle, a form of intellectual challenge designed to test wisdom and insight, popular in ancient Near Eastern cultures. Samson's riddle, however, is a unique type, as its solution relies on a private, unshared experience, making it virtually unsolvable by conventional means. This inherent insolvability creates dramatic Irony, as Samson, though seemingly offering a fair challenge, has set an impossible task, highlighting the Philistines' eventual reliance on deceit. The core of the riddle itself is a striking Paradox: "Out of the eater came forth meat, and out of the strong came forth sweetness." This juxtaposition of opposing concepts—consumption yielding sustenance, and strength producing delicacy—serves to mystify the listeners and underscore the unexpected nature of God's workings. Furthermore, the riddle employs Symbolism: the lion, a symbol of destructive power and danger, unexpectedly becomes the vessel for honey, a symbol of sweetness, provision, and blessing. This symbolic transformation foreshadows God's ability to bring good out of seemingly adverse or destructive circumstances, a theme central to Samson's life and the broader narrative of redemption.
THEOLOGICAL AND THEMATIC CONNECTIONS
Samson's riddle, with its profound paradox of "sweetness from the strong," serves as a powerful theological statement about God's sovereign ability to bring good out of evil, life out of death, and provision from unexpected sources. It challenges human assumptions about where blessings originate, demonstrating that divine providence can work through the most unlikely and even dangerous circumstances. This theme resonates throughout Scripture, affirming that God's wisdom often operates contrary to human logic, transforming what appears to be a source of destruction into a wellspring of sustenance and joy. The riddle, therefore, is not merely a clever word puzzle but a microcosm of God's redemptive plan, where even the "eaters" of our lives can be transformed into conduits of His grace and blessing.
REFLECTION AND APPLICATION
Samson's riddle invites us to look beyond immediate appearances and trust in God's capacity to work in paradoxical ways within our own lives. Just as sweetness emerged from the formidable lion, we are called to recognize that God can bring forth unexpected blessings, growth, and even joy from our most challenging or "eater"-like experiences—be they trials, losses, or periods of intense struggle. This requires a spiritual discernment that sees beyond the surface, acknowledging that God's wisdom often defies conventional understanding. The riddle also serves as a reminder that some truths are not immediately obvious or accessible to all; they may require a deeper, more personal revelation or a trust in divine providence that surpasses mere intellectual prowess. It encourages us to cultivate a posture of faith, believing that even when circumstances seem to consume us, God is capable of extracting "meat" and "sweetness" for our good and His glory, transforming our trials into testimonies of His faithfulness.
Questions for Reflection
FAQ
What was the exact answer to Samson's riddle?
Answer: The answer to Samson's riddle, "Out of the eater came forth meat, and out of the strong came forth sweetness," was "a lion and honey." The "eater" and "strong" referred to the lion that Samson had killed and later found to contain a honeycomb. This specific, unshared experience was the key to solving the riddle, making it impossible for the Philistines to answer without external information or betrayal.
Why did Samson pose such a difficult and seemingly unfair riddle?
Answer: Samson posed this riddle for several reasons. Firstly, it was a common practice in ancient Near Eastern feasts to engage in intellectual challenges, and Samson, known for his strength, also possessed a sharp wit. Secondly, the riddle was a deliberate challenge to the Philistines, designed to demonstrate his unique experiences and perhaps his superiority. More profoundly, however, Judges 14:4 explicitly states that Samson's desire for the Philistine woman and the subsequent events, including the riddle, were "of the LORD, that He might seek an occasion against the Philistines." Thus, the riddle, though born from Samson's personal experience and perhaps his own pride, served as a divine catalyst to ignite conflict and further God's plan for Israel's deliverance from Philistine oppression.
Was Samson's secret of finding honey in the lion's carcass unusual or unclean?
Answer: According to Mosaic Law, touching a dead body, especially an unclean animal like a lion, would render a person ceremonially unclean (Leviticus 11:27). As a Nazirite, Samson had an additional vow not to touch anything dead (Numbers 6:6). Therefore, his actions of tearing the lion and later retrieving honey from its carcass were indeed a violation of his Nazirite vow and ceremonial law. This highlights Samson's complex character, where his divine empowerment often coexisted with personal disobedience and disregard for the Law, yet God still used him for His purposes. The "sweetness" from the "eater" in this context also subtly points to God's ability to bring good even through human imperfection and transgression.
CHRIST-CENTERED FULFILLMENT
Samson's riddle, "Out of the eater came forth meat, and out of the strong came forth sweetness," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "eater" and "strong" can be seen as powerful metaphors for sin, death, and the forces of evil that held humanity captive. Humanity was consumed by the "eater" of sin, leading to spiritual death (Romans 6:23). Yet, from this ultimate "eater"—the cross, where Christ, the "Lamb of God" (John 1:29), was seemingly consumed by death—came forth the "meat" of eternal life and the "sweetness" of salvation. Christ's apparent weakness on the cross, where He allowed Himself to be "strong" enough to bear the sin of the world, became the very source of divine power and redemption (1 Corinthians 1:25). His death, the ultimate act of self-sacrifice, defeated the "eater" of death itself, bringing forth the "bread of life" (John 6:35) and the "living water" (John 7:38) for all who believe. Thus, the paradox of Samson's riddle perfectly prefigures the glorious truth that from the greatest defeat came the greatest victory, and from the ultimate "strong" act of sacrificial love came the sweetest grace and redemption for all humanity.