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Commentary on Judges 14 verses 1–9
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.
Now Samson, approved by such signal tokens from above, turned his thoughts as soon as he grew up, to marriage; whether this was that he abhorred those vague and licentious desires in which young men are wont to indulge, or that he was seeking an occasion of releasing the necks of his countrymen from the power of the hard yoke of the Philistines. Wherefore going down to Timnath, (this is the name of a city situated in those parts where the Philistines then dwelt,) he beheld a maiden of a pleasing form and beautiful countenance, and he besought his parents, by whoso company he was supported in his journey, to ask her for him in marriage. But they, not knowing that his intention, either, if the Philistine refused her to him, to be more fierce against them, or, if they assented, to remove their disposition to injure their subjects; and since from such a connexion a certain equality and kindliness of intercourse would naturally grow, or, on the other hand, if any offence were given, this desire of revenge would be more vehement, deemed that this maiden ought to be avoided as a foreigner. But after they had vainly attempted to change the purpose of their son by urging upon him these lawful objections, they of their own accord acquiesced in his desire.
Is there no woman among the daughters of thy brethren: This shows his parents were at first against his marriage with a Gentile, it being prohibited, Deut. 7. 3; but afterwards they consented, knowing it to be by the dispensation of God; which otherwise would have been sinful in acting contrary to the law.
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SUMMARY
Judges 14:3 encapsulates a pivotal moment in Samson's narrative, revealing his defiant demand for a Philistine wife, a choice that directly contravenes his parents' counsel and the Mosaic Law's prohibitions against intermarriage. This verse starkly portrays the tension between Samson's personal desires and his divine calling, setting the stage for his self-willed character and illustrating God's sovereign ability to orchestrate His redemptive purposes even through human disobedience and flawed choices.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices that amplify its dramatic and theological impact. The Rhetorical Question posed by Samson's parents ("Is there never a woman among the daughters of thy brethren...?") powerfully conveys their disbelief, sorrow, and challenge to his choice, emphasizing the unsuitability and forbidden nature of a Philistine wife. A stark Contrast is immediately established between the parents' adherence to covenantal law and their son's self-gratifying demand, setting up the central conflict of Samson's narrative: the tension between divine purpose and human will. Furthermore, there is significant Foreshadowing in Samson's impulsive and self-centered response, which predicts a consistent pattern of similar choices throughout his life that will ultimately lead to his downfall and tragic end. Finally, when read in conjunction with the subsequent verse (Judges 14:4), the verse creates powerful Dramatic Irony, as the reader is made aware of God's overarching, sovereign purpose in using Samson's seemingly disobedient act, a purpose entirely unknown to Samson or his parents at the time.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 14:3 serves as a microcosm of the spiritual decline depicted throughout the Book of Judges, where individual will often superseded divine command, leading to societal and spiritual chaos. Samson's choice highlights the profound tension between human autonomy and God's sovereignty, demonstrating that even when individuals make choices driven by self-interest and in apparent disregard of God's law, God can still weave these actions into His larger redemptive plan. This does not condone Samson's sin but rather magnifies God's incredible ability to work His purposes through imperfect vessels. The emphasis on "uncircumcised Philistines" also underscores the enduring biblical principle of spiritual distinction and avoiding "unequal yoking," a concept reiterated in the New Testament for believers regarding their associations and commitments.
REFLECTION AND APPLICATION
Samson's defiant declaration, "Get her for me; for she pleaseth me well," serves as a timeless cautionary tale for believers today, challenging us to deeply examine the motivations behind our own decisions, particularly in significant life choices such as marriage, career, or spiritual commitments. Are we primarily driven by fleeting personal desires, subjective preferences, and immediate gratification, or are we earnestly seeking God's revealed will, discerning His voice through His Word, and humbly accepting the wise counsel of godly mentors and our spiritual community? This passage powerfully reminds us that true freedom, lasting joy, and genuine blessing are found not in pursuing what "pleases us well" apart from God, but in submitting our desires to His perfect wisdom and aligning our choices with His holy Word. While God can indeed work through our imperfections and even our disobedience, our unwavering responsibility remains to pursue holiness, obedience, and spiritual discernment, recognizing that our choices have profound spiritual implications for ourselves, our relationships, and our witness to the world.
Questions for Reflection
FAQ
Was Samson's desire for a Philistine woman inherently sinful, given that Judges 14:4 says it was "of the LORD"?
Answer: Samson's desire for a Philistine woman was, in itself, a direct and clear violation of God's explicit commands against intermarriage with foreign nations, as outlined in Deuteronomy 7:3-4. This prohibition was not merely a cultural preference but a fundamental theological safeguard designed to preserve Israel's covenant purity and prevent assimilation into idolatrous practices. Samson's choice was driven by personal desire ("she pleaseth me well") rather than spiritual discernment or obedience to God's law. However, Judges 14:4 introduces a crucial theological nuance: "his father and his mother knew not that it was of the LORD, that he sought an occasion against the Philistines." This statement reveals God's profound sovereignty. It means that while Samson's motive was disobedient and self-serving, God, in His infinite wisdom and power, used Samson's flawed choice to initiate a conflict that would ultimately serve His larger purpose of delivering Israel from Philistine oppression. This does not justify Samson's sin or make his disobedience righteous, but rather highlights God's incredible ability to work His will and bring about His redemptive purposes even through human sin, imperfection, and rebellion.
CHRIST-CENTERED FULFILLMENT
Samson, despite being consecrated from birth for a divine purpose as a Nazirite, tragically and consistently allowed his personal desires and fleshly impulses to override his sacred vows and God's covenant commands. His story, particularly his impulsive pursuit of what "pleased him well" and his disregard for divine law, stands in stark and illuminating contrast to the perfect obedience and self-sacrificial love of Jesus Christ. While Samson sought a bride from among the uncircumcised Philistines, a people hostile to God's covenant, Christ, the true Lamb of God who takes away the sin of the world, perfectly fulfilled all righteousness, submitting His will entirely to the Father's, even to the point of death on the cross (Philippians 2:8). Unlike Samson who sought his own pleasure, Jesus explicitly declared, "I have come down from heaven, not to do My own will, but the will of Him who sent Me" (John 6:38). Furthermore, unlike Samson who was used by God despite his disobedience, Jesus perfectly embodied God's redemptive plan, becoming the ultimate deliverer who defeats sin and death, not merely by creating "occasions" for conflict, but by offering Himself as the perfect, once-for-all sacrifice for humanity's sin (Hebrews 9:26). Through Christ, God brings His people, both Jew and Gentile, into a new covenant, making them one body, a true bride purified and sanctified by His blood, rather than being unequally yoked to the world (Ephesians 5:25-27). Samson's flawed narrative, therefore, serves as a powerful pointer to the profound human need for a Savior who would perfectly obey God's will and perfectly deliver His people, a role fulfilled completely and gloriously in Jesus Christ.