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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.
This request was granted; and Samson on his return to visit his promised bride, turned a little way out of the road, and straightway there met him a lion from the wood, fierce in its savage freedom. Samson had no companion, nor any weapon in his hand; but he felt ashamed to fly, and conscious power gave him courage. He caught the lion as it rushed upon him in his arms, and strangled it by the tightness of his embrace, leaving it near the wayside lying upon the underwood, for the spot was clothed with luxuriant herbage, and planted with vineyards. The skin of the beast he thought would be little esteemed by his beloved bride, for seasons such as these derive their grace not from savage trophies, but rather from gentle joys and festal garlands. On his returning by the same road he found an honeycomb in the belly of the lion, and carried it off as a gift to the maiden and her parents; for such gifts befit a bride. And having first tasted the honey, he gave them the comb to eat, but was silent as to whence it came.
Many of the fathers have spoken a great deal about this lion, beloved brothers, and all of them have said what is fitting and in accord with the facts. Some have said that the lion prefigured Christ our Lord. Truly, this is very appropriate, for to us Christ is a lion in whose mouth we found the food of honey after his death. What is sweeter than the Word of God? Or what is stronger than his right hand? In whose mouth after death is there food and bees, except his in whose word is the good of our salvation and the congregation of the Gentiles? The lion can further be understood as the Gentiles who believed. First, it was a body of vanity, but is now the body of Christ in which the apostles like bees stored the honey of wisdom gathered from the dew of heaven and the flowers of divine grace. Thus, food came out of the mouth of the one who died; because nations which were as fierce as lions at first, accepted with a devout heart the word of God which they received and produced the fruit of salvation.
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SUMMARY
Judges 14:7 details Samson's pivotal second encounter with the Philistine woman from Timnath, solidifying his intent to marry her. Despite clear Mosaic prohibitions against intermarriage and his parents' objections, Samson's personal attraction to the woman was so profound that "she pleased Samson well," confirming his determination to pursue this forbidden union. This verse not only highlights Samson's self-willed nature and disregard for covenantal norms but also subtly reveals the divine hand at work, setting the stage for God's sovereign plan to initiate conflict with the Philistines through Samson's seemingly disobedient choices.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 14:7 employs several powerful literary devices that enrich its meaning. Symbolism is prominently featured in the phrase "he went down," which literally describes Samson's geographical movement from the Israelite highlands to the Philistine lowlands, but simultaneously symbolizes his spiritual and moral descent into compromise and disobedience. This foreshadows the downward trajectory of his life and the consequences of his choices. Irony is deeply embedded in the narrative, as this seemingly disobedient act, driven by Samson's personal desire, is revealed in Judges 14:4 to be part of God's sovereign plan to "seek an occasion against the Philistines." Samson acts out of self-will, yet God uses his flawed choices to advance His divine purpose, creating a profound tension between human agency and divine providence. The verse also serves as a crucial point of Characterization, further revealing Samson's impulsive, self-gratifying, and headstrong nature, which will be a consistent trait throughout his story and ultimately contribute to his downfall.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 14:7 serves as a poignant reminder of the tension between human desire and divine command, a recurring motif throughout Scripture. While Samson's attraction to the Philistine woman was personal, his pursuit of the relationship directly violated God's clear prohibition against intermarriage with pagan nations, established to preserve Israel's covenant fidelity and prevent idolatry. This verse highlights how unchecked personal desires, when prioritized over divine wisdom, can lead to spiritual compromise and set in motion a series of events with far-reaching consequences. Yet, in a profound display of divine sovereignty, the narrative explicitly states that God was working through Samson's flawed choices to achieve His greater purpose of delivering Israel from Philistine oppression. This does not condone Samson's disobedience but underscores God's ability to providentially use even human sin to advance His redemptive plan, a testament to His ultimate control over history and His unwavering commitment to His people, even when they stray.
REFLECTION AND APPLICATION
Judges 14:7 offers profound insights for contemporary believers concerning the nature of desire, obedience, and God's sovereign hand. Samson's story compels us to examine the motivations behind our own choices, particularly in significant life decisions like relationships, career paths, or financial endeavors. Is our "pleasure" or personal gratification the ultimate arbiter, or are we seeking alignment with God's revealed will and wisdom, as found in His Word and through prayerful discernment? The narrative cautions against the dangers of unchecked desires, reminding us that what "pleases us well" in the moment may lead to long-term spiritual and relational compromise, diverting us from God's best. True freedom and flourishing are found not in pursuing every impulse but in aligning our wills with God's purposes, even when they challenge our immediate inclinations. Furthermore, this verse offers a paradoxical comfort: even when we falter or act out of self-will, God remains sovereign, capable of weaving our imperfections and even our sins into His grand design. This truth, however, should never be an excuse for disobedience but rather an encouragement to trust in His ultimate plan while striving for greater faithfulness and seeking His will above our own.
Questions for Reflection
FAQ
Question? Was Samson justified in pursuing a Philistine woman, given that God used it for His purposes?
Answer: No, Samson was not justified in pursuing a Philistine woman. The Mosaic Law explicitly forbade intermarriage with foreign nations (e.g., Deuteronomy 7:3-4), primarily to prevent Israel from falling into idolatry and to preserve their distinct covenant identity as God's chosen people. Samson's choice was a direct act of disobedience, driven by his personal desire rather than divine command. While Judges 14:4 reveals that God sovereignly used Samson's disobedient act to "seek an occasion against the Philistines," this does not retroactively validate Samson's sin or imply God approved of his disobedience. Instead, it demonstrates God's remarkable ability to work His purposes even through human sin and rebellion, not that He condones or encourages the sin itself. God's sovereignty does not negate human responsibility or the moral implications of disobedience; rather, it highlights His supreme power to bring about His will despite human failings.
CHRIST-CENTERED FULFILLMENT
Samson, as one of the judges, served as a deliverer for Israel, foreshadowing the ultimate Deliverer, Jesus Christ. However, Samson's deliverance was deeply flawed, marked by personal indulgence, disobedience, and a reliance on his own strength rather than consistent fidelity to God's covenant. His story in Judges 14:7 particularly highlights his self-willed nature, prioritizing what "pleased him well" over God's explicit commands. In stark contrast, Jesus Christ perfectly embodied obedience, consistently prioritizing the Father's will above His own desires, even to the point of death on the cross (e.g., Philippians 2:8). Where Samson "went down" into compromise and spiritual decline, Jesus "came down" from heaven in perfect humility and obedience, not to indulge His own pleasure but to accomplish the Father's redemptive plan (e.g., John 6:38). Samson's strength was physical and ultimately failed him due to his moral weaknesses and compromises; Christ's strength is spiritual and moral, enabling Him to perfectly fulfill the Law and offer Himself as the spotless Lamb of God (e.g., John 1:29). Thus, Samson's story, with its blend of divine purpose and human failure, ultimately points to the perfect deliverer in Christ, whose life, death, and resurrection perfectly accomplish God's will and bring true, lasting salvation, not through human compromise but through perfect righteousness and sacrificial love.