Text -- Judges 14:1-12 (NET)

Samson’s Unconsummated Marriage

14:1 Samson went down to Timnah, where a Philistine girl caught his eye. 14:2 When he got home, he told his father and mother, “A Philistine girl in Timnah has caught my eye. Now get her for my wife.” 14:3 But his father and mother said to him, “Certainly you can find a wife among your relatives or among all our people! You should not have to go and get a wife from the uncircumcised Philistines.” But Samson said to his father, “Get her for me, because she is the right one for me.” 14:4 Now his father and mother did not realize this was the Lord’s doing, because he was looking for an opportunity to stir up trouble with the Philistines (for at that time the Philistines were ruling Israel). 14:5 Samson went down to Timnah. When he approached the vineyards of Timnah, he saw a roaring young lion attacking him. 14:6 The Lord’s spirit empowered him and he tore the lion in two with his bare hands as easily as one would tear a young goat. But he did not tell his father or mother what he had done. 14:7 Samson continued on down to Timnah and spoke to the girl. In his opinion, she was just the right one. 14:8 Some time later, when he went back to marry her, he turned aside to see the lion’s remains. He saw a swarm of bees in the lion’s carcass, as well as some honey. 14:9 He scooped it up with his hands and ate it as he walked along. When he returned to his father and mother, he offered them some and they ate it. But he did not tell them he had scooped the honey out of the lion’s carcass. 14:10 Then Samson’s father accompanied him to Timnah for the marriage. Samson hosted a party there, for this was customary for bridegrooms to do. 14:11 When the Philistines saw he had no attendants, they gave him thirty groomsmen who kept him company. 14:12 Samson said to them, “I will give you a riddle. If you really can solve it during the seven days the party lasts, I will give you thirty linen robes and thirty sets of clothes.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jdg 14:1

After he was come to mature age.

Wesley: Jdg 14:1

A place not far from the sea.

Wesley: Jdg 14:2

Herein he is an example to all children, conformable to the fifth commandment. Children ought not to marry, nor to move toward it without the advice and consent of their parents. They that do, as Bishop Hall speaks, unchild themselves. Parents have a property in their children, as parts of themselves. In marriage this property is transferred. It is therefore not only unkind and ungrateful, but palpably unjust, to alienate this property, without their concurrence. Who so 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.

Wesley: Jdg 14:3

With whom the Israelites were forbidden to marry. For although the Philistines were not Canaanites in their original, yet they were so in their concurrence with them in wickedness, and therefore were liable to the same judgments with them.

Wesley: Jdg 14:3

This action of Samson's, though against common rules, seems to be warranted, by the direction of God, (mentioned in the following words) which was known to Samson, but not to his parents.

Wesley: Jdg 14:3

Not so much for her beauty, as for the design mentioned in the next verse.

Wesley: Jdg 14:5

Who accompanied him, either because they were now acquainted with his design; or, to order the circumstances of that action which they saw he was set upon.

Wesley: Jdg 14:6

Increased his courage and bodily strength.

Wesley: Jdg 14:6

As soon and as safely.

Wesley: Jdg 14:6

Lest by their means it should be publickly known; for he wisely considered, that it was not yet a fit time to awaken the jealousies and fears of the Philistines concerning him, as this would have done.

Wesley: Jdg 14:8

Heb. after days; that is, either after some days: or, rather, after a year, as that word often signifies; when the flesh of the lion, (which by its strong smell is offensive to bees) was wholly consumed, and nothing was left but the bones.

Wesley: Jdg 14:8

Settling themselves there, as they have sometimes done in a man's skull, or in a sepulchre.

Wesley: Jdg 14:9

_From whom he had turned aside for a season, Jdg 14:8.

Wesley: Jdg 14:11

Or, observed him, his stature, and strength, and countenance, and carriage, which were extraordinary.

Wesley: Jdg 14:11

Partly in compliance with the custom of having bride - men; though they were not so numerous; but principally by way of caution, and as a guard put upon him under a pretence of respect and affection.

Wesley: Jdg 14:12

For so long marriage - feasts lasted.

Wesley: Jdg 14:12

Fine linen - clothes, which were used for many purposes in those parts.

Wesley: Jdg 14:12

Suits of apparel.

JFB: Jdg 14:1-2

Now Tibna, about three miles from Zorah, his birthplace.

JFB: Jdg 14:1-2

In the East parents did, and do in many cases still, negotiate the marriage alliances for their sons. During their period of ascendency, the Philistine invaders had settled in the towns; and the intercourse between them and the Israelites was often of such a friendly and familiar character as to issue in matrimonial relations. Moreover, the Philistines were not in the number of the seven devoted nations of Canaan [Deu 7:1-3] --with whom the law forbade them to marry.

JFB: Jdg 14:3-4

That is, "of thine own tribe"--a Danite woman.

JFB: Jdg 14:3-4

Literally, "she is right in mine eyes"; not by her beautiful countenance or handsome figure, but right or fit for his purpose. And this throws light on the historian's remark in reference to the resistance of his parents: they "knew not that it was of the Lord, that he sought an occasion against the Philistines"--rather, "from the Philistines"--originating on their side. The Lord, by a course of retributive proceedings, was about to destroy the Philistine power, and the means which He meant to employ was not the forces of a numerous army, as in the case of the preceding judges, but the miraculous prowess of the single-handed champion of Israel. In these circumstances, the provocation to hostilities could only spring out of a private quarrel, and this marriage scheme was doubtless suggested by the secret influence of the Spirit as the best way of accomplishing the intended result.

JFB: Jdg 14:5-9

Hebrew, a lion in the pride of his youthful prime. The wild mountain passes of Judah were the lairs of savage beasts; and most or all the "lions" of Scripture occur in that wild country. His rending and killing the shaggy monster, without any weapon in his hand, were accomplished by that superhuman courage and strength which the occasional influences of the Spirit enabled him to put forth, and by the exertion of which, in such private incidental circumstances, he was gradually trained to confide in them for the more public work to which he was destined.

JFB: Jdg 14:7

The social intercourse between the youth of different sexes is extremely rare and limited in the East, and generally so after they are betrothed.

JFB: Jdg 14:8

Probably after the lapse of a year, the usual interval between the ceremonies of betrothal and marriage. It was spent by the bride elect with her parents in preparation for the nuptials; and at the proper time the bridegroom returned to take her home.

JFB: Jdg 14:8

In such a climate, the myriads of insects and the ravages of birds of prey, together with the influences of the solar rays, would, in a few months, put the carcass in a state inviting to such cleanly animals as bees.

JFB: Jdg 14:10-11

The father is mentioned as the head and representative of Samson's relatives.

JFB: Jdg 14:10-11

The wedding festivity lasted a week. The men and women were probably entertained in separate apartments--the bride, with her female relatives, at her parents' house; Samson, in some place obtained for the occasion, as he was a stranger. A large number of paranymphs, or "friends of the bridegroom," furnished, no doubt, by the bride's family, attended his party, ostensibly to honor the nuptials, but really as spies on his proceedings.

JFB: Jdg 14:12-18

Riddles are a favorite Oriental amusement at festive entertainments of this nature, and rewards are offered to those who give the solution. Samson's riddle related to honey in the lion's carcass. The prize he offered was thirty sindinim, or shirts, and thirty changes of garments, probably woolen. Three days were passed in vain attempts to unravel the enigma. The festive week was fast drawing to a close when they secretly enlisted the services of the newly married wife, who having got the secret, revealed it to her friends.

Clarke: Jdg 14:1

Went down to Timnath - A frontier town of the Philistines, at the beginning of the lands belonging to the tribe of Judah, Jos 15:57; but afterwards given up to Dan, Jos 19:43. David took this place from the Philistines, but they again got possession of it in the reign of Ahaz, 2Ch 28:18.

Clarke: Jdg 14:3

Is there never a woman - To marry with any that did not belong to the Israelitish stock, was contrary to the law, Exo 34:16; Deu 7:3. But this marriage of Samson was said to be of the Lord, Jdg 14:4; that is, God permitted it, (for in no other sense can we understand the phrase), that it might be a means of bringing about the deliverance of Israel

Clarke: Jdg 14:3

For she pleaseth me well - כי היאישרה בעיני ki hi yisherah beeynai , for she is right in my eyes. This is what is supposed to be a sufficient reason to justify either man or woman in their random choice of wife or husband; the maxim is the same with that of the poet: -

"Thou hast no fault, or I no fault can spy

Thou art all beauty or all blindness I.

When the will has sufficient power, its determinations are its own rule of right. That will should be pure and well directed that says, It shall be so, because I Will it should be so. A reason of this kind is similar to that which I have seen in a motto on the brass ordnance of Lewis XIV., Ultima Ratio Regum , the sum of regal logic; i.e., "My will, backed by these instruments of destruction, shall be the rule of right and wrong."The rules and principles of this logic are now suspected; and it is not likely to be generally received again without violent demonstration.

Clarke: Jdg 14:5

A young lion roared against him - Came fiercely out upon him, ready to tear him to pieces.

Clarke: Jdg 14:6

He rent him as he would have rent a kid - Now it is not intimated that he did this by his own natural strength, but by the Spirit of the Lord coming mightily upon him: so that his strength does not appear to be his own, nor to be at his command; his might was, by the will of God, attached to his hair and to his Nazarate.

Clarke: Jdg 14:7

And talked with the woman - That is, concerning marriage; thus forming the espousals.

Clarke: Jdg 14:8

After a time - Probably about one year; as this was the time that generally elapsed between espousing and wedding

Clarke: Jdg 14:8

A swarm of bees and honey in the carcass - By length of time the flesh had been entirely consumed off the bones, and a swarm of bees had formed their combs within the region of the thorax, nor was it an improper place; nor was the thing unfrequent, if we may credit ancient writers; the carcasses of slain beasts becoming a receptacle for wild bees. The beautiful espisode in the 4th Georgic of Virgil, beginning at ver. 317, proves that the ancients believed that bees might be engendered in the body of a dead ox: -

Pastor Aristaeus fugiens Peneia Tempe -

Quatuor eximios praestanti corpore tauro

Ducit, et intacta totidem cervice juvencas

Post, ubi nona suos Aurora induxerat ortus

Inferias Orphei mittit, lucumque revisit

Hic ver o subitum, ac dietu mirabile monstru

Adspiciunt, liquefacta bourn per viscera tot

Stridere apes utero, et ruptis effervere costis

Immensasque trahi nubes, jamque arbore summ

Confluere, et lentis uvam demittere ramis

Virg. Geor. lib. iv., ver. 550

"Sad Aristaeus from fair Tempe fled

His bees with famine or diseases dead -

Four altars raises, from his herd he cull

For slaughter four the fairest of his bulls

Four heifers from his female store he took

All fair, and all unknowing of the yoke

Nine mornings thence, with sacrifice and prayers

The powers atoned, he to the grove repairs

Behold a prodigy! for, from withi

The broken bowels, and the bloated skin

A buzzing noise of bees his ears alarms

Straight issuing through the sides assembling swarms

Dark as a cloud, they make a wheeling flight

Then on a neighboring tree descending light

Like a large cluster of black grapes they show

And make a large dependance from the bough

Dryden.

||&&$

Clarke: Jdg 14:10

Samson made there a feast - The marriage feast, when he went to marry his espoused wife.

Clarke: Jdg 14:11

They brought thirty companions - These are called in Scripture children of the bride-chamber, and friends of the bridegroom. See the whole of this subject particularly illustrated in the observations at the end of Joh 3:25 (note).

Clarke: Jdg 14:12

I will now put forth a riddle - Probably this was one part of the amusements at a marriage-feast; each in his turn proposing a riddle, to be solved by any of the rest on a particular forfeit; the proposer forfeiting, if solved, the same which the company must forfeit if they could not solve it

Clarke: Jdg 14:12

Thirty sheets - I have no doubt that the Arab hayk , or hake , is here meant; a dress in which the natives of the East wrap themselves, as a Scottish Highlander does in his plaid. In Asiatic countries the dress scarcely ever changes; being nearly the same now that it was 2000 years ago. Mr. Jackson, in his account of the Empire of Morocco, thus mentions the Moorish dress: "It resembles,"says he, "that of the ancient patriarchs, as represented in paintings; (but the paintings are taken from Asiatic models); that of the men consists of a red cap and turban, a (kumja ) shirt, which hangs outside of the drawers, and comes down below the knee; a (caftan ) coat, which buttons close before, and down to the bottom, with large open sleeves; over which, when they go out of doors, they throw carelessly, and sometimes elegantly, a hayk , or garment of white cotton, silk, or wool, five or six yards long, and five feet wide. The Arabs often dispense with the caftan, and even with the shirt, wearing nothing but the hayk ."When an Arab does not choose to wrap himself in the hayk , he throws it over his left shoulder, where it hangs till the weather, etc., obliges him to wrap it round him. The hayk is either mean or elegant, according to the quality of the cloth, and of the person who wears it. I have myself seen the natives of Fez, with hayks , or hykes , both elegant and costly. By the changes of garments, it is very likely that the kumja and caftan are meant, or at least the caftan; but most likely both: for the Hebrew has חליפות בגדים chaliphoth begadim , changes or succession of garments. Samson, therefore, engaged to give or receive thirty hayks , and thirty kumjas and caftans, on the issue of the interpretation or non-interpretation of his riddle: these were complete suits.

TSK: Jdg 14:1

Timnath : Gen 38:12, Gen 38:13; Jos 15:10, Jos 19:43, aw, Gen 6:2, Gen 34:1, Gen 34:2; 2Sa 11:2; Job 31:1; Psa 119:37; 1Jo 2:16

TSK: Jdg 14:2

get her : Gen 21:21, Gen 24:2, Gen 24:3, Gen 34:4, Gen 38:6; 2Ki 14:9

TSK: Jdg 14:3

thy brethren : Gen 13:8, Gen 21:3, Gen 21:4, Gen 21:27

uncircumcised : Jdg 15:18; Gen 34:14; Exo 34:12-16; Deu 7:2, Deu 7:3; 1Sa 14:6, 1Sa 17:26, 1Sa 17:36, 1Sa 31:4; 2Sa 1:20

she pleaseth me well : Heb. she is right in mine eyes

TSK: Jdg 14:4

it was of the Lord : That is, God permitted it, that it might be a means of bringing about the deliverance of Israel. Such marriages were forbidden to the Israelites, to keep them separate from the idolatrous nations. Jos 11:20; 1Ki 12:15; 2Ki 6:33; 2Ch 10:15, 2Ch 22:7, 2Ch 25:20; Psa 115:3

had dominion : Jdg 13:1, Jdg 15:11; Deu 28:48

TSK: Jdg 14:5

against him : Heb. in meeting him, Jdg 14:5

TSK: Jdg 14:6

the Spirit : Jdg 3:10, Jdg 11:29, Jdg 13:25; 1Sa 11:6

rent him : Now it is not intimated that he did this by his own natural strength; but by the supernatural strength communicated by the Spirit of the Lord coming mightily upon him; which strength was not at his own command, but was, by the will of God, attached to his hair and nazarate. Jdg 15:8, Jdg 15:15, Jdg 16:30; 1Sa 17:34-37, 1Sa 17:46; Zec 4:6; 1Jo 3:8

he told : Isa 42:2; Mat 11:29

TSK: Jdg 14:8

to take her : Gen 29:21; Mat 1:20

a swarm : It is probable, that the flesh had been entirely consumed off the bones, which had become dry; and the body having been throw into some private place (for Samson turned aside to visit it), a swarm of bees had formed their combs in the cavity of the dry ribs, or region of the thorax; nor was it a more improper place than a hollow rock.

TSK: Jdg 14:9

1Sa 14:25-30; Pro 25:15

TSK: Jdg 14:10

made there : Gen 29:22; Esth. 1:7-22; Ecc 10:19; Mat 22:2-4; Joh 2:9; Rev 19:9

TSK: Jdg 14:11

saw him : 1Sa 10:23, 1Sa 16:6

thirty : Mat 9:15; Joh 3:29

TSK: Jdg 14:12

a riddle : 1Ki 10:1; Psa 49:4; Pro 1:6; Eze 17:2, Eze 20:49; Mat 13:13, Mat 13:34; Luk 14:7; Joh 16:29; 1Co 13:12 *marg.

the seven : Gen 29:27, Gen 29:28; 2Ch 7:8

sheets : or, shirts. This will receive illustration from Mr. Jackson’ s description of the Moorish dress:

i720 ""It resembles that of the ancient patriarchs, as represented in paintings (but the paintings are taken from Asiatic models); that of the men consists of a red cap and turban, a (kumja ) shirt, which hangs outside of the drawers, and comes below the knee; a (caftan ) coat, which buttons close before, and down to the bottom with large open sleeves; over which, when they go out of doors, they throw carelessly, and sometimes elegantly, a hayk , or garment of white cotton, silk, or wool, five or six yards long, and five feet wide. The Arabs often dispense with the caftan , and even with the shirt, wearing nothing but the hayk . "

Mat 27:28; Mar 14:51, Mar 14:52

change : Gen 45:22; 2Ki 5:5, 2Ki 5:22; Mat 6:19; Jam 5:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jdg 14:1

Timnath - See Jos 15:10 and note. It was below Zorah Jdg 13:2, about three miles S. W. of it.

Barnes: Jdg 14:2

Get her for me - namely, by Paying the requisite dowry (see marginal references) and gifts to relations. Hence, the frequent mention of parents taking wives for their sons Exo 34:16; Neh 10:30, because the parents of the bridegroom conducted the negotiation, and paid the dower to the parents of the bride.

Barnes: Jdg 14:3

The uncircumcised Philistines - Compare 1Sa 14:6; 1Sa 17:26; 1Sa 31:4, for a similar use of the term as one of reproach. Also Act 11:3.

Barnes: Jdg 14:4

His father and mother very properly opposed Samson’ s marriage with a Pagan woman, the daughter of the oppressors of his race. But they could not prevail, because it was the secret purpose of God by these means to "seek occasion"against the Philistines; i. e. to make the misconduct of the father of Samson’ s wife, which He foresaw, the occasion of destruction to the Philistines. Compare the marginal references for similar statements.

Barnes: Jdg 14:8

The formal dowry and gifts having been given by Samson’ s father, an interval, varying according to the Oriental custom, from a few days to a full year, elapsed between the betrothal and the wedding, during which the bride lived with her friends. Then came the essential part of the marriage ceremony, namely, the removal of the bride from her father’ s house to that of the bridegroom or his father.

The carcase of the lion - The lion, slain by him a year or some months before, had now become a mere skeleton, fit for bees to swarm into. It was a universal notion among the ancients that bees were generated from the carcass of an ox.

Barnes: Jdg 14:10

Made a feast ... - This was the wedding-feast, protracted in this instance seven days, in that of Tobias (Tobit 8:19) fourteen days. It was an essential part of the marriage ceremony Gen 29:22; Est 2:18; Mat 22:2-4; Rev 19:7, Rev 19:9.

Barnes: Jdg 14:11

Thirty companions - These were "the children of the bride-chamber"(Mat 9:15; see Jdg 14:20). From the number of them it may be inferred that Samson’ s family was of some wealth and importance.

Barnes: Jdg 14:12

See the marginal references. Riddles formed one of the amusements of these protracted feasts.

Sheets - Rather "linen shirts;"the "garments"which follow are the outward garments worn by the Orientals.

Poole: Jdg 14:1

Timnath a place not far from the sea; of which see Gen 38:12 Jos 15:57 19:43 .

Poole: Jdg 14:3

The uncircumcised Philistines with whom the Israelites were forbidden to marry, Exo 34:12 , &c. And although the Philistines were not Canaanites in their original, Gen 10:14 Deu 2:23 ; yet they were so in their habitation, and concurrence with them in wickedness, and therefore were liable to the same censures and judgments with them.

Get her for me: this action of Samson’ s, though against common rules, seems to be warranted, partly by the greatness and goodness of his design in it, and principally by the instinct and direction of God, which is mentioned in the following words, which was known to Samson, but not to his parents.

She pleaseth me well not so much for her beauty, as for the design mentioned in the next verse.

Poole: Jdg 14:4

He sought an occasion against the Philistines which he knew by very probable conjecture, if not by particular inspiration, that marriage would give him many ways.

Poole: Jdg 14:5

His father and his mother accompanied him, either because they were now acquainted with his design, or to order the circumstances of that action which they saw he was set upon, or to watch if they could find any occasion to take him off from his intention.

Came to the vineyards of Timnath whither he had turned aside, either by a Divine impulse, or upon some real or pretended occasion.

Poole: Jdg 14:6

Came mightily upon him stirred up and increased his courage and bodily strength.

As he would have rent a kid as soon and as safely.

He told not his father or his mother lest by their means it should be publicly known; for he wisely considered that it was not yet a fit time to awaken the jealousies and fears of the Philistines concerning him, as this would have done.

Poole: Jdg 14:8

After a time Heb. after days , i.e. either after some days; or rather, after a year, as that word oft signifies; as Exo 13:10 Lev 25:29 Num 9:22 Jud 17:10 1Sa 1:3 27:7 ; when the flesh of the lion, which by its strong smell is offensive to and avoided by bees, was wholly consumed, and nothing was left but the bones.

There was a swarm of bees not generated of the dead lion’ s body, but elsewhere, and settling themselves there, as they have sometimes done in a man’ s skull, and in a sepulchre, and such-like places.

Poole: Jdg 14:9

He took thereof in his hands out of the lion’ s carcass.

Quest. Did not Samson transgress in touching a carcass?

Answ It was in itself a legal pollution; but some such pollutions were involuntary and unavoidable, as in one that hath an issue running in his sleep; and some were necessary duties, as in those who were to attend upon a woman in her month, or upon the burial of a dead body. And such was this pollution, being contracted by Divine instinct and direction, and in order to God’ s honour, and therefore dispensed with by the author of that law, and required by him for his service.

Came to his father and mother from whom he had turned aside for a season, Jud 14:8 , upon some pretence or other.

Poole: Jdg 14:11

When they saw him or, observed or considered him , his stature, and strength, and countenance, and carriage, which were extraordinary.

They brought thirty companions to be with him partly in compliance with the custom of having bridemen; of which see Mat 9:15 Mar 2:19 Joh 3:29 , though they were not so numerous; and principally by way of caution, and as a guard put upon him under a pretence of respect and affection.

Poole: Jdg 14:12

A riddle i.e. an obscure sentence for you to resolve and explain.

The seven days of the feast for so long marriage-feasts lasted. See Gen 29:27 .

Thirty sheets fine linen clothes, which were used for many purposes in those parts. See Mat 27:59 Mar 14:51 .

Thirty change of garments i.e. changeable suits of apparel, as below, Jud 14:19 Gen 45:22 .

PBC: Jdg 14:4

And his father and mother knew not that it was of the Lord, &c. That he should marry this uncircumcised Philistine; Samson knew it was, and that his desire of having her in marriage did not arise from carnal affection to her merely, being captivated with her beauty and external form, for she was not so very fair, her younger sister was fairer than she, Jg 15:2 but he perceived it was the mind and will of God that he should take such a person to wife, by the impulse of the Spirit of God upon him, pointing it, unto him, inclining and urging him to it, suggesting the end and design of it, and the opportunity it would give him of quarrelling with the Philistines, and taking vengeance on them; but this his parents were ignorant of, nor did he let them know that this was of God: GILL

God did not make Samson sin. However God used Samson’s sin for His own wise purposes. God was in complete control of the situation, and no one can deny that in some sense Samson’s attempt to marry this woman was of the Lord, because the Scripture says that it was. Samson killed quite a few of the Philistines as a result of his trying to marry this woman, and God used this to help throw off the yoke the Philistines had over Israel. In His secret will God used, but did not cause, Samson’s sin.

225

See PBtop: GOD IS SOVEREIGN

Haydock: Jdg 14:1

Thamnatha, in the confines of the tribes of Juda and Gad, and of the Philistines, who often took it from the latter. It is called Thamna, Genesis xxxviii. 12, (Bonfrere) and lies near Lidda. (Eusebius)

Haydock: Jdg 14:3

Eyes. He probably informed his parents (Haydock) that he was inspired by the Lord, ver. 4. (Worthington) ---

The Jews say that he had first converted this woman; and interpreters generally excuse his conduct. But St. Ambrose thinks that he forfeited God's grace; (ep. 19) and Theodoret also supposes that he transgressed the law, (Exodus xxxiv. 12.) and God only permitted him to fall in love with women, without approving his conduct, q. 21. The Scripture often says, that he does and wills what he only permits, Exodus iv. 21., and Josue xi. 20. (Calmet) ---

If the conversion of this woman were well attested, there would be no difficulty about his marrying her, as Salmon did Rahab, St. Matthew i. 5. We have only conjecture that the women whom these and other holy personages espoused, embraced the true faith. But these may suffice in a matter of this nature. We cannot condemn Samson on this occasion, without involving his parents in the same censure, as they were charged to keep him from any contamination. St. Ambrose justly observes that a woman was the occasion of his fall, but he might allude to Dalilia, chap. xvi. 4. It seems hard to pass sentence on this judge of Israel, on his first appearance, without the most cogent reasons. See Lyranus, Cornelius a Lapide, &c. (Haydock) ---

Hebrew, "She is right in my eyes." His parents were at length convinced that he was directed by God. (Tirinus)

Haydock: Jdg 14:4

He sought. This may be understood either of the Lord, or rather of Samson. (Calmet) ---

Septuagint, "because he himself sought to retaliate upon the Philistines." Hebrew, "that it was of the Lord that, or because he sought an occasion to take," &c. (Haydock)

Haydock: Jdg 14:5

Young lion, not quite so strong as an old one, but in its vigour. (Rabbins) (Calmet) ---

Met him. Hebrew, "roared against him." (Haydock) ---

His parents were at some distance. (Menochius) ---

St. Augustine (in Psalm lxxxviii.) shews the application of this history to Christ's establishing and adorning the church of the Gentiles with sweet and wholesome laws. (Du Hamel)

Haydock: Jdg 14:6

Spirit, increasing his courage and strength. (Menochius) ---

This shews that the strength of Samson was miraculous, attached to the keeping of his hair, and the observance of the duties of the Nazarites. (Calmet) (Chap. xvi. 19.) ---

Mother. The modesty which he displays is more wonderful than the feat of valour. (Haydock) ---

Brave men are never boasters. (Menochius) ---

He kept what he had done secret, designing to propose a riddle. (Salien)

Haydock: Jdg 14:7

Spoke. Septuagint, "they spoke;" both Samson and his parents (Menochius) asked the young woman in marriage, Genesis xxiv. 57., and Canticle of Canticles viii. 8. (Calmet) ---

That had. Protestants, "and she pleased Samson well," as at first, ver. 3. (Haydock)

Haydock: Jdg 14:8

A honeycomb. There was a very remarkable providence in this particular of the history of Samson. From which also in the mystical sense we may learn what spiritual sweetness and nourishment our souls will acquire from slaying the lions of our passions and vices. (Challoner) ---

Samson waited some time before he went to celebrate his marriage. The Rabbins say a full year was the usual term after the espousals; (Esther ii. 12,) and many have translated "after a year." (Chaldean, Arabic, &c.) During this space the flesh of the lion would be consumed, and bees might make honey in its skeleton. Herodotus (v. 114,) informs us that a swarm lodged in the skull of Onesylus, the tyrant of Cyprus, which had been suspended for a long time. They keep at a distance from carrion and every fetid smell. Some say that they were produced form the corrupted flesh of the lion, in the same manner as Virgil (iv.) describes the proceeding from a young ox beaten to death, and covered with boughs, in a place closely shut up. The bees might have laid their eggs upon these boughs, and the grass upon which an ox feeds, &c. But none of these precautions were taken with the lion which Samson tore in pieces. (Calmet)

Haydock: Jdg 14:10

Father. Before the nuptial, the young man was not accustomed to go to the house of his future bride. (Montanus) ---

Samson's mother also accompanied him. (Abulensis) ---

Do. Septuagint, "Samson made there a feast for seven days, because young men do so." (Haydock)

Haydock: Jdg 14:11

With him. Some imagine that these were placed to watch his motions. But he had surely invited them, ver. 15. During the time that the nuptials were celebrated, these men (who are called the friends of the bridegroom, Matthew ix. 15,) are said to have been exempted from all public charges. (Montanus) (Calmet)

Haydock: Jdg 14:12

Riddle. Such obscure and ingenious questions were much liked in the East, 3 Kings x. 1. The Egyptians concealed the mysteries of their religion, and Pythagoras his choicest maxims under them. (Clement of Alexandria, strom. 5.) The Greeks proposed the Greek: griphous at feasts, determining some reward or punishment to those who succeeded or failed to explain them. Athenæus (x. 22,) relates that Simonides proposed this to his companions, after he had seen a blacksmith asleep, with a skin of win and a craw-fish beside him. "The father of the kid, which eateth all sorts of herbs, and the miserable fish knocked their heads against each other, and he who has received upon his eye-lids the son of the night, would not feed the minister, who kills the oxen of king Bacchus." He could not get his ax mended. The ancients kept their wine in skins of kids, &c., whence he alludes to the bottle of wine, near the miserable craw-fish or lobster. ---

Shirts. Hebrew sedinim, "sindons," the garment which was worn next the skin, Mark xiv. 51. It was used also by women, (Isaias iii. 23,) and is probably the same which is called a tunic. (Calmet) ---

Coats. Hebrew, "change of garments." Some understand new and splendid garments. But Samson complied with his promise, by giving such as he found upon the 30 men, whom he slew, ver. 19. (Haydock) ---

The custom of making presents of garments has long prevailed in the East. The Turkish emperor still receives and makes such presents to ambassadors. (Calmet) ---

Their long robes may easily be made to fit any person. (Haydock)

Gill: Jdg 14:1

And Samson went down to Timnath,.... A city which by lot fell to the tribe of Judah, but was afterwards given to the tribe of Dan, and now in the hands of the Philistines, Jos 15:57. Judah is said to go up to it, because the place where he lived lay below it, Gen 38:13, but Samson is said to go down to it, because he lived above it. The Jews ^t differ about the reconciliation of these two places; some say there were two of this name, the one is a descent, and the other is an ascent; others say there was but one, so situated, that they that came to it on one side ascended, and they that came to it on the other side descended. Bochart ^u approves of the former. According to Bunting ^w, this was twelve miles from Eshtaol, where Samson lived:

and saw a woman in Timnath, of the daughters of the Philistines; who at this time dwelt there; he saw no doubt many other women besides her, but he took special notice of her, and entertained a particular affection for her; or, in other words, on sight of her fell in love with her.

Gill: Jdg 14:2

And he came up, and told his father and his mother,.... Of his passion of love, being desirous of having their approbation and consent, in which he acted a dutiful part, and what became him; and may be an example to children to advise with their parents, and have their opinion and consent before they engage in such an enterprise, even before courtship: and said:

I have seen a woman in Timnath of the daughters of the Philistines; whom he had a good liking of, and a strong affection for; he is very open and ingenuous in his account, does not go about to hide anything from his parents, or colour things over, or conceal her descent, but frankly tells them she was a Philistine woman, which he knew would at once furnish out an objection against her:

now therefore get her for me to wife: for it seems it was the custom then, when a young man had found a woman he liked, that it was left to his parents to entreat with the woman and her friends about the marriage of her to him.

Gill: Jdg 14:3

Then his father and his mother said unto him,.... What he might expect, and doubtless did expect:

is there never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Philistines? none in their own family, nor in the tribe of Dan, nor among the whole nation of Israel, but must go among the uncircumcised Philistines; for though they were not of the seven nations of the Canaanites, with whom marriage was forbidden, yet they not only dwelt where they did, and where the Israelites should, but were idolaters and impure persons, and therefore affinity should not be contracted with them, as being of a dangerous consequence, which might entice to idolatry. Ben Gersom observes, that their Rabbins say he made her a proselyte first, though he did not acquaint his parents with it, and so Abarbinel; but this seems not likely, for, had this been the case, he would have had an easy and ready reply to this objection of theirs:

and Samson said unto his father, get her for me, for she pleaseth me well; or "is right in mine eyes" ^x; not only his eyes were taken with her beauty or external form, but it was right in his sight, in his judgment, to marry her; he having an impulse upon his mind from the Spirit of God unto it, though he did not let his parents know of it, but left them to conclude it sprung from a strong affection to her person. Abarbinel observes, that he only addressed his father, and not his mother, she being most vehemently against the match, and expressing more uneasiness at it than his father did; but it is most likely that he addressed his father particularly, because he was the proper person to negotiate this affair for him.

Gill: Jdg 14:4

And his father and mother knew not that it was of the Lord,.... That he should marry this uncircumcised Philistine; Samson knew it was, and that his desire of having her in marriage did not arise from carnal affection to her merely, being captivated with her beauty and external form, for she was not so very fair, her younger sister was fairer than she, Jdg 15:2 but he perceived it was the mind and will of God that he should take such a person to wife, by the impulse of the Spirit of God upon him, pointing it, unto him, inclining and urging him to it, suggesting the end and design of it, and the opportunity it would give him of quarrelling with the Philistines, and taking vengeance on them; but this his parents were ignorant of, nor did he let them know that this was of God:

that he sought an occasion against the Philistines; in this way, by this means; they might know he sought to get an opportunity to be avenged on them for their oppression, and to attempt the deliverance of Israel; but they knew not that it was the will of God that a way should be opened for it by this means. Samson might be directed by the Lord to reason thus in his mind, that if he proposed to the Philistines to marry one of their daughters, and they should reject his proposal, this would give him a reason to fall out with them, and fall upon them; and if they should agree to such a match, he might expect they would be kind to him, and to his people for his sake, being in alliance with them, or he should resent it, and take occasion from hence to come to a quarrel with them:

for at that time the Philistines had dominion over Israel; had invaded their country, and dwelt in their cities, and made them tributary to them, and used them ill; which Samson observing, was provoked to seek an opportunity of avenging the injuries done them, and of delivering them, and he was directed to it this way.

Gill: Jdg 14:5

Then went Samson down, and his father and his mother, to Timnath,.... They were prevailed upon to go with him, either because they perceived his affections were so strongly set upon a wife, that they thought it advisable to agree to it, lest it should be of bad consequence to him, or because he let them know that the thing was of God, and what was his design in it:

and came to the vineyards of Timnath; the land of Canaan was a land of vineyards, and particularly that part of it which was inhabited by the Philistines and Phoenicians; and though we nowhere read of the wine of Timnath, yet frequent mention is made in authors of the wine of Ashkelon, Gaza, and Sarepta, inhabited by the above people; these vineyards seem to have lain somewhat out of Samson's way; but hither he turned on some account or another from his parents, perhaps to eat some grapes:

and, behold, a young lion roared against him; not a whelp, that is expressed by another word, but one more grown, and is afterwards called a lion simply; and, by the Targum, a lion, the son of lions or lionesses; which seeing him in the vineyards, where he was lurking, came out to meet him, and roared at him in a hideous manner, and came up to him to destroy him: these creatures, though now more rare in those parts, were at this time frequent, and in later times: see 1Sa 17:34 and several writers ^y make mention of lions in Mesopotamia and Syria; and Strabo ^z, and Pliny ^a speak of a city in Phoenicia near Sidon, called the city of lions, because perhaps it had been much infested with them; and for a like reason it may be some cities in the tribes of Judah and Simeon were called Lebaoth and Bethlebaoth, Jos 15:32.

Gill: Jdg 14:6

And the Spirit of the Lord came mightily upon him,.... The Spirit of might from the Lord, as the Targum, inspiring him with courage and intrepidity of mind, and increasing his bodily strength:

and he rent him as he would rend a kid; as he came up to him to seize him, he laid hold on him and strangled him, as Josephus ^b says, caught him by the throat, and tore it out; for it does not seem that the carcass was torn to pieces, or limb from limb, by what follows; and this he did with as much ease as if he had had only a kid to deal with:

and he had nothing in his hand; not a staff to keep it off, nor a spear, sword, or knife to stab it with: in this Samson was a type of Christ, who has destroyed our adversary the devil, compared to a roaring lion, 1Pe 5:8 to a lion for his strength, cruelty, and voraciousness; to a roaring lion, making a hideous noise and stir when the Gospel was carried unto the Gentiles, and they were about to be called and espoused to Christ; from among whom he was cast out, and by no other weapon than the ministration of the Gospel, accompanied with the power of Christ, and his Spirit:

but he told not his father or his mother what he had done; when he overtook them, as he quickly did, he said not a word to them of his meeting with a lion and slaying it; which, as it showed his modesty in not blazing abroad his wonderful and heroic actions, in which also he was a type of Christ, but his great prudence in concealing this, lest his great strength should be known too soon, and the Philistines be upon their guard against him, or seek to dispatch him privately; though no doubt he had pondered this in his own mind, and considered it as an omen and presage of the advantage he should have over the Philistines his enemies, whom he should as easily overcome as he had that lion, and that without any instrument of war.

Gill: Jdg 14:7

And he went down, and talked with the woman,.... Entered into a conversation with her, that he might the better judge of her other qualifications, besides that of outward form and beauty, whether she would be a suitable yoke fellow for him; and he talked with her about marriage, and proposed it to her, or talked about her to her father and near relations; and, as the Targum expresses it, asked the woman, not only asked of her consent, but demanded her of her friends: it may refer, as Abarbinel observes, to his father, that he went down and talked with the woman and with her relations about her, concerning the affair of his son's marriage with her:

and she pleased Samson well; he liked her conversation as well as her person, and the more he conversed with her, the more agreeable she was to him, and the more desirous he was to marry her. Though some observe from hence, that she did not please the father of Samson as himself; so Abarbinel.

Gill: Jdg 14:8

And after a time he returned to take her,.... Matters being agreed on, and settled on both sides, and the espousals made, he and his parents returned, and, at the proper usual time for the consummation of the marriage, he went again to Timnath for that purpose. It is in the Hebrew text, "after days" ^c, which sometimes signifies a year, see Gen 4:3 and so Ben Gersom interprets it, that a year after this woman became Samson's wife (i.e. betrothed to him) he returned to take her to himself to wife; and it seems, adds he, that twelve months were given her to prepare herself; and some considerable time must have elapsed, as appears from what had happened to the carcass of the lion, next related:

and he turned aside to see the carcass of the lion: just before he came to Timnath he thought of the lion he had slain some time ago, and he went a little out of the way to see what was become of it, or had happened to it. Josephus says ^d, when he slew it he threw it into a woody place, perhaps among some bushes, a little out of the road; for which reason it had not been seen and removed, and was in a more convenient place for what was done in it:

and, behold, there was a swarm of bees and honey in the carcass of the lion; and though naturalists ^e tell us that bees are averse to flesh, and will not touch any, yet in the course of time that the carcass of this lion had lain, its flesh might have been clean eaten off by the fowls of the air, or was quite dried away and consumed, so that it was nothing but a mere skeleton; a bony carcass, as the Syriac version. Josephus ^f says, the swarm was in the breast of the lion; and it is no more unlikely that a swarm of bees should settle in it, and continue and build combs, and lay up their honey there, than that the like should be done in the skull of Onesilus king of Cyprus, when hung up and dried, as Herodotus ^g relates. Besides, according to Virgil ^h, this was a method made use of to produce a new breed of bees, even from the corrupt gore and putrid bowels of slain beasts; and Pythagoras ⁱ observes, they are produced from thence. This may be an emblem of those sweet blessings of grace, which come to the people of Christ through his having destroyed Satan the roaring lion, and all his works; particularly which came to the poor Gentiles, when the devil was cast out from them, and his empire there demolished.

Gill: Jdg 14:9

And he took thereof in his hands, and went on eating,.... Josephus ^k says he took three honeycombs, he means three pieces of the honeycomb, and ate the honey as he went along to Timnath; which he might do without touching the carcass of the lion, and defiling himself thereby, which, as a Nazarite, he was more especially to be careful of:

and came to his father and mother, and he gave them, and they did eat; who went down with him to the consummation of the marriage, and from whom he had turned a little aside; and now overtook them, and to whom he gave some of his honey to eat, which, having travelled some way, might be grateful to them. The above writer takes no notice of this, but says he gave of it to the young woman whom he betrothed, when he came to her; but of that the text makes no mention:

but he told not them that he had taken the honey out of the carcass of the lion; either lest they should scruple eating it, being taken out of such a carcass; or that the riddle, which perhaps he meditated as he came along eating the honey, might not be found out, which might more easily have been done, had this fact been known by any.

Gill: Jdg 14:10

So his father went down unto the woman,.... At Timnath, whom Samson had espoused; the Targum is,"about the business of the woman;''about the consummation of the marriage with her; they all three went, the father, the mother, and the son, as appears from the preceding verse:

for Samson made a feast, for so used the young men to do; at the time of marriage; this was the nuptial feast common in all nations; but it seems the custom now and here was for the bridegroom to make it; whereas from other instances we learn, that the father of the bridegroom used to make it,, Mat 22:2 and the Vulgate Latin version here renders it:

and he made a feast for his son Samson; the Septuagint, Syriac, and Arabic versions add, seven days, and so long this feast was kept, Jdg 14:12. Now this marriage of Samson with a daughter of the Philistines was a type of the marriage of Christ with his people, especially with the Gentile church, such as were not of the commonwealth of Israel, but sinners of the Gentiles, very ignorant of divine things, reproached by the Jews, and their calling an offence to them; and may fitly express the love of Christ to his church, though unworthy of it, which is a love of complacency and delight, arising from his own good will and pleasure, and not owing to any superior beauty, excellence, worth, or worthiness in them, they being no better than others, children of wrath, even as others, see Jdg 15:2 as well as there is an agreement in the manner of his obtaining and betrothing her, which was by applying to his father to get her for him, and being got and given, be betrothed her; so Christ asked his people of his father to be his spouse, which request being obtained, he betrothed them to himself in righteousness; and the Gospel feast, or ministry of the word, is kept and continued on account of it, Psa 21:2.

Gill: Jdg 14:11

And it came to pass; when they saw him,.... That is, the Philistines, the citizens of Timnath, when they saw that he was come to consummate his marriage:

that they brought thirty companions to be with him; to be the bridegroom's men, or children of the bridechamber, as they are called, Mat 9:15 or friends of the bridegroom, Joh 3:29 to keep him company during the nuptial feast: this they did according to custom, and in honour and respect unto him; though some think, and so Josephus ^l, that they were brought to be guards upon him, observing that he was a man of great might, strength, and courage, so that they were afraid of him, lest he should have some design upon them; but it is not certain that there was anything very visible or terrible in him, more than in another man, that showed him to be of extraordinary courage and strength, since it was but at times the Spirit of the Lord came upon him, and as yet he had done nothing to their knowledge which showed him to be such; had they indeed known of his encounter with the lion, they might have had such thoughts of him, but this they knew nothing of.

Gill: Jdg 14:12

And Samson said unto them,.... His thirty companions, very likely on the first day of the feast:

I will now put forth a riddle to you: a secret, hidden, abstruse thing, not easy to be understood; a dark saying, wrapped up in figurative terms; and this he proposed as an amusement to them, to exercise their wits, which it seems was usual to entertain guests with, and might be both pleasing and profitable:

if you can certainly declare it unto me within the seven days of the feast; for so long the nuptial feast was usually kept, see Gen 29:27. If they could find it out; and with clearness and certainty explain the riddle to him within that period of time, which was giving them time enough to do it in:

then I will give you thirty sheets, and thirty change of garments: that is, every man one of each. By "sheets" he means, as Kimchi and Ben Melech interpret it, a covering of the body in the night next to the flesh, in which a man lies, and was made of linen; meaning either what we call shirts, or bed sheet, and by change of raiment, a suit of clothes worn in the daytime.

Commentary -- Verse Notes / Footnotes

NET Notes: Jdg 14:1

¹ tn Heb “and he saw a woman in Timnah, one of the daughters of the Philistines.”

NET Notes: Jdg 14:2

¹ tn Heb “and he went up.”

² tn Heb “I have seen a woman in Timnah, one of the daughters of the Philistines.”

NET Notes: Jdg 14:3

¹ tn Heb “my.” The singular may seem strange, since the introduction to the quotation attributes the words to his father and mother. But Samson’s father apparently speaks for both himself and his wife. However, the Lucianic recension of the LXX and the Syriac Peshitta have a second person pronoun here (“you”), and this may represent the original reading.

² tn Heb “Is there not among the daughters of your brothers or among all my people a woman that you have to go to get a wife among the uncircumcised Philistines?”

³ tn “Her” is first in the Hebrew word order for emphasis. Samson wanted this Philistine girl, no one else. See C. F. Burney, Judges, 357.

⁴ tn Heb “because she is right in my eyes.”

NET Notes: Jdg 14:4

¹ tn Heb “this was from the LORD.”

² tn Heb “for an opportunity he was seeking from the Philistines.”

NET Notes: Jdg 14:5

¹ tc The MT reads, “Samson went down with his father and mother to Timnah. When they approached…” Verse 6b states that Samson did not tell his parents about his encounter with the lion (vv. 5b-6a), but v. 5a gives the impression they would have seen the entire episode. One could assume that Samson separated from his parents prior to the lion’s attack, but the Hebrew text does not indicate this. It seems more likely that the words “with his father and his mother” were accidentally copied into the text, perhaps under the influence of v. 4a, where the same phrase appears. An original singular verb (“he approached”) may have been changed to the plural form (“they approached”) after the words “his father and his mother” were accidentally added to the text.

² tn Heb “and look, a young lion of the lions was roaring to meet him.”

NET Notes: Jdg 14:6

¹ tn Heb “rushed on.”

² tn Heb “him” or “it”; the referent (the lion) has been specified in the translation for clarity.

³ tn Heb “and there was nothing in his hand.”

NET Notes: Jdg 14:7

¹ tn Heb “He went down.”

² tn Heb “She was the right one in the eyes of Samson.”

NET Notes: Jdg 14:8

¹ tn Heb “get.”

² tn Heb “and look, a swarm of bees…”

NET Notes: Jdg 14:9

¹ tn Heb “went.” Samson apparently went home to his parents before going to Timnah for the marriage. Seeing and tasting the honey appears to encourage Manoah to go with his son to Timnah. Perhaps both Samson and his father viewed the honey as a good omen of future blessing. Possibly Samson considered it a symbol of sexual pleasure or an aphrodisiac. Note the use of honey imagery in Song 4:11 and 5:1.

² sn Touching the carcass of a dead animal undoubtedly violated Samson’s Nazirite status. See Num 6:6.

NET Notes: Jdg 14:10

¹ tn Heb “And his father went down to the woman.”

² tn Or “[wedding] feast.”

³ tn Heb “the young men.”

NET Notes: Jdg 14:11

¹ tn Heb “When they saw him, they gave him thirty companions and they were with him.” Instead of כִּרְאוֹתָם (kir’otam, “when they saw”) some ancient witnesses (e.g., some mss of the LXX) assume the reading בְּיִרְאָתָם (bÿyir’atam, “because they feared”).

NET Notes: Jdg 14:12

¹ tn Heb “If you really can tell it to me [during] the seven days of the feast and you find [its answer].”

² tn Heb “changes.”

Geneva Bible: Jdg 14:3

Then his father and his mother said unto him, [Is there] ^{( a )} never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Philistines? And Samson said unto his father, Get her for me; for she pleaseth me well.

^{( a )} Though his parents justly reprove him, yet it appears that this was the secret work of the Lord, (Jdg 14:4).

Geneva Bible: Jdg 14:4

But his father and his mother knew not that it [was] of the LORD, that he sought an occasion against the ^{( b )} Philistines: for at that time the Philistines had dominion over Israel.

^{( b )} To fight against them for the deliverance of Israel.

Geneva Bible: Jdg 14:6

And the Spirit of the LORD ^{( c )} came mightily upon him, and he rent him as he would have rent a kid, and [he had] nothing in his hand: but he told not his father or his mother what he had done.

^{( c )} By which he had strength and boldness.

Geneva Bible: Jdg 14:10

So his father went down unto the woman: and Samson made there a ^{( d )} feast; for so used the young men to do.

^{( d )} Meaning when he was married.

Geneva Bible: Jdg 14:11

And it came to pass, when ^{( e )} they saw him, that they brought thirty companions to be with him.

^{( e )} That is, her parents or friends.

Geneva Bible: Jdg 14:12

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 ^{( f )} change of garments:

^{( f )} To wear at feasts, or solemn days.

Commentary -- Verse Range Notes

TSK Synopsis: Jdg 14:1-20

1 Samson desires a wife of the Philistines.

6 In his journey he kills a lion.

8 In a second journey he finds honey in the carcase.

10 Samson's marriage feast.

12 His riddle by his wife is made known.

19 He spoils thirty Philistines.

20 His wife is married to another.

MHCC: Jdg 14:1-4

As far as Samson's marriage was a common case, it was weak and foolish of him to set his affections upon a daughter of the Philistines. Shall one, not only an Israelite, but a Nazarite, devoted to the Lord, covet to become one with a worshipper of Dagon? It does not appear that he had any reason to think her wise or virtuous, or any way likely to be a help meet for him; but he saw something in her agreeable to his fancy. He that, in the choice of a wife, is only guided by his eye, and governed by his fancy, must afterwards thank himself if he find a Philistine in his arms. Yet it was well done not to proceed till Samson had made his parents acquainted with the matter. Children ought not to marry, nor to move towards it, without the advice and consent of their parents. Samson's parents did well to dissuade him from yoking himself unequally with unbelievers. It seems that it pleased God to leave Samson to follow his own inclinations, intending to bring out good from his conduct; and his parents consented, because he was bent upon it. However, his example is not recorded for us to do likewise.

MHCC: Jdg 14:5-9

By enabling him to kill a lion, 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. He was alone in the vineyards, whither he had rambled. Young people consider not how they exposed themselves to the roaring lion that seeks to devour, when they wander from their prudent, pious parents. Nor do men consider what lions lurk in the vineyards, the vineyards of red wines. Our Lord Jesus having conquered Satan, that roaring lion, believers, like Samson, find honey in the carcass abundant strength and satisfaction, enough for themselves, and for all their friends.

MHCC: Jdg 14:10-20

Samson's riddle literally meant no more than that he had got honey, for food and for pleasure, from the lion, which in its strength and fury was ready to devour him. But the victory of Christ over Satan, by means of his humiliation, agonies, and death, and the exaltation that followed to him, with the glory thence to the Father, and spiritual advantages to his people, seem directly alluded to. And even death, that devouring monster, being robbed of his sting, and stripped of his horror, forwards the soul to the realms of bliss. In these and other senses, out of the eater comes forth meat, and out of the strong, sweetness. Samson's companions obliged his wife to get the explanation from him. A worldly wife, or a worldly friend, is to a godly man as an enemy in the camp, who will watch every opportunity to betray him. No union can be comfortable or lasting, where secrets cannot be intrusted, without danger of being divulged. Satan, in his temptations, could not do us the mischief he does, if he did not plough with the heifer of our corrupt nature. His chief advantage against us arises from his correspondence with our deceitful hearts and inbred lusts. This proved an occasion of weaning Samson from his new relations. It were well for us, if the unkindness we meet with from the world, and our disappointments in it, obliged us by faith and prayer to return to our heavenly Father's house, and to rest there. See how little confidence is to be put in man. Whatever pretence of friendship may be made, a real Philistine will soon be weary of a true Israelite.

Matthew Henry: Jdg 14:1-9

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, 1Sa 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, 1Ti 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.

Matthew Henry: Jdg 14:10-20

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.

Keil-Delitzsch: Jdg 14:1-2

Samson's First Transactions with the Philistines. - Jdg 14:1-9. At Tibnath, the present Tibne , an hour's journey to the south-west of Sur'a (see at Jos 15:10), to which Samson had gone down from Zorea or Mahaneh-dan, he saw a daughter of the Philistines who pleased him; and on his return he asked his parents to take her for him as a wife ( לקח , to take, as in Exo 21:9).

Keil-Delitzsch: Jdg 14:3-4

His parents expressed their astonishment at the choice, and asked him whether there was not a woman among the daughters of his brethren (i.e., the members of his own tribe), or among all his people, that he should want to fetch one from the Philistines, the uncircumcised. But Samson repeated his request, because the daughter of the Philistines pleased him. The aversion of his parents to the marriage was well founded, as such a marriage was not in accordance with the law. It is true that the only marriages expressly prohibited in Exo 34:16 and Deu 7:3-4, are marriages with Canaanitish women; but the reason assigned for this prohibition was equally applicable to marriages with daughters of the Philistines. In fact, the Philistines are reckoned among the Canaanites in Jos 13:3 upon the very same ground. But Samson was acting under a higher impulse, whereas his parents did not know that it was from Jehovah, i.e., that Jehovah had so planned it; " for Samson was seeking an opportunity on account of the Philistines, "i.e., an occasion to quarrel with them, because, as is afterwards added in the form of an explanatory circumstantial clause, the Philistines had dominion over Israel at that time. תּאנה , ἁπ. λεγ. , an opportunity (cf. התאנּה , 2Ki 5:7).

Keil-Delitzsch: Jdg 14:5-6

When Samson went down with his parents to Timnath, a young lion came roaring towards him at the vineyards of that town. Then the Spirit of Jehovah came upon him, so that he tore the lion in pieces as a kid is torn ( lit . "like the tearing in pieces of the kid"), although he had nothing, i.e., no weapon, in his hand. David, when a shepherd, and the hero Benaiah, also slew lions (1Sa 17:34-35; 2Sa 23:20); and even at the present day Arabs sometimes kill lions with a staff (see Winer , Bibl. R. W. Art. Löwe). Samson's supernatural strength, the effect of the Spirit of Jehovah, which came upon him, was simply manifested in the fact that he tore the lion in pieces without any weapon whatever in his hand. But he said nothing about it to his parents, who were not eyewitnesses of the deed. This remark is introduced in connection with what follows.

Keil-Delitzsch: Jdg 14:7

When he came to Timnath he talked with the girl, and she pleased him. He had only seen her before (Jdg 14:1); but now that his parents had asked for her, he talked with her, and found the first impression that he had received of her fully confirmed.

Keil-Delitzsch: Jdg 14:8

When some time had elapsed after the betrothal, he came again to fetch her (take her home, marry her), accompanied, as we learn from Jdg 14:9, by his parents. On the way " he turned aside (from the road) to see the carcase of the lion; and behold a swarm of bees was in the body of the lion, also honey. "The word מפּלת , which only occurs here, is derived from נפל , like πτῶμα from πίπτω , and is synonymous with נבלה , cadaver , and signifies not the mere skeleton, as bees would not form their hive in such a place, but the carcase of the lion, which had been thoroughly dried up by the heat of the sun, without passing into a state of putrefaction. "In the desert of Arabia the heat of a sultry season will often dry up all the moisture of men or camels that have fallen dead, within twenty-four hours of their decease, without their passing into a state of decomposition and putrefaction, so that they remain for a long time like mummies, without change and without stench"( Rosenmüller , Bibl. Althk. iv. 2, p. 424). In a carcase dried up in this way, a swarm of bees might form their hive, just as well as in the hollow trunks of trees, or clefts in the rock, or where wild bees are accustomed to form them, notwithstanding the fact that bees avoid both dead bodies and carrion (see Bochart, Hieroz, ed. Ros . iii. p. 355).

Keil-Delitzsch: Jdg 14:9

Samson took it (the honey) in his hands, ate some of it as he went, and also gave some to his father and mother to eat, but did not tell them that he had got the honey out of the dead body of the lion; for in that case they would not only have refused to eat it as being unclean, but would have been aware of the fact, which Samson afterwards took as the subject of the riddle that he proposed to the Philistines. רדה , to tread, to tread down; hence to get forcible possession of, not to break or to take out, neither of which meanings can be established. The combination of רדה and אל־כּפּיו is a pregnant construction, signifying to obtain possession of and take into the hands.

Keil-Delitzsch: Jdg 14:10-20

Samson's Wedding and Riddle . - Jdg 14:10. When his father had come down to the girl (sc., to keep the wedding, not merely to make the necessary preparations for his marriage), Samson prepared for a feast there (in Timnath), according to the usual custom (for so used the young men to do).

Jdg 14:11

"And when they saw him, they fetched thirty friends, and they were with him." The parents or relations of the bride are the subject of the first clause. They invited thirty of their friends in Timnath to the marriage feast, as "children of the bride-chamber"(Mat 9:15), since Samson had not brought any with him. The reading כּראותם from ראה needs no alteration, though Bertheau would read כּראתם daer from ירא , in accordance with the rendering of the lxx ( Cod. Al .) and Josephus , ἐν τῷ φοβεῖσθαι αὐτούς . Fear of Samson would neither be in harmony with the facts themselves, nor with the words אתּו ויּהיוּ , " they were with him, "which it is felt to be necessary to paraphrase in the most arbitrary manner "they watched him."

Jdg 14:12-14

At the wedding feast Samson said to the guests, " I will give you a riddle. If you show it to me during the seven days of the meal (the wedding festival), and guess it, I will give you thirty sedinim ( σινδόνες , tunicae , i.e., clothes worn next to the skin) and thirty changes of garments (costly dresses, that were frequently changed: see at Gen 45:22); but if ye cannot show it to me, ye shall give me the same number of garments. "The custom or proposing riddles at banquets by way of entertainment is also to be met with among the ancient Grecians. (For proofs from Athenaeus, Pollux, Gellius, see Bochart , Hieroz. P. ii. l. ii. c. 12; and K. O. Müller , Dorier, ii. p. 392). As the guests consented to this proposal, Samson gave them the following riddle (Jdg 14:14): " Out of the eater came forth meat, and out of the strong came forth sweetness. "This riddle they could not show, i.e., solve, for three days. That is to say, they occupied themselves for three days in trying to find the solution; after that they let the matter rest until the appointed term was drawing near.

Jdg 14:15-16

On the seventh day they said to Samson's wife, " Persuade thy husband to show us the riddle, "sc., through thee, without his noticing it, " lest we burn thee and thy father's house with fire. Have ye invited us to make us poor; is it not so? "In this threat the barbarism and covetousness of the Philistines came openly to light. הלירשׁנוּ without Metheg in the י is the inf . Kal of ירשׁ , to make poor-a meaning derived from inheriting, not the Piel of ירשׁ = רוּשׁ , to be poor. הלא , nonne , strengthens the interrogative clause, and has not the signification "here"= הלם . Samson's wife, however, wept over him, i.e., urged him with tears in her eyes, and said, " Thou dost but hate me, and lovest me not; thou hast put forth a riddle unto the children of my people (my countrymen), and hast not shown it to me ." חדתּה is from חוּד . Samson replied, that he had not even shown it to his father and mother, " and shall I show it to thee? "

Jdg 14:17

" Thus his wife wept before him the seven days of the banquet. "This statement is not at variance with that in Jdg 14:15, to the effect that it was only on the seventh day that the Philistine young men urged her with threats to entice Samson to tell the riddle, but may be explained very simply in the following manner. The woman had already come to Samson every day with her entreaties from simple curiosity; but Samson resisted them until the seventh day, when she became more urgent than ever, in consequence of this threat on the part of the Philistines. And " Samson showed it to her, because she lay sore upon him; "whereupon she immediately betrayed it to her countrymen.

Jdg 14:18

Thus on the seventh day, before the sun went down ( חרסה = חרס , Jdg 8:13; Job 9:7, with a toneless ah , a softening down of the feminine termination: see Ewald , §173, h .), the men of the city (i.e., the thirty young men who had been invited) said to Samson, "What is sweeter than honey, and what stronger than a lion?"But Samson saw through the whole thing, and replied, " If ye had not ploughed with my heifer, ye had not hit upon (guessed) my riddle, "-a proverbial saying, the meaning of which is perfectly clear.

Jdg 14:19

Nevertheless he was obliged to keep his promise (Jdg 14:12). Then the Spirit of Jehovah came upon him. He went down to Ashkelon, slew thirty men of them, i.e., of the Ashkelonites, took their clothes ( חליצות , exuviae : see 2Sa 2:21), and gave the changes of garments to those who had shown the riddle. This act is described as the operation of the Spirit of Jehovah which came upon Samson, because it showed to the Philistines the superior power of the servants of Jehovah. It was not carnal revenge that had impelled Samson to the deed. It was not till the deed itself was done that his anger was kindled; and even then it was not against the Philistines, to whom he had been obliged to pay or give the thirty garments, but against his wife, who had betrayed his secret to her countrymen, so that he returned to his father's house, viz., without his wife.

Jdg 14:20

"And Samson's wife was given to his friend, whom he had chosen as a friend." מרע is not doubt to be understood here in the sense of "the friend of the bridegroom"(Joh 3:29), ὁ νυμφαγωγός (lxx), the conductor of the bride-namely, one of the thirty companions (Jdg 14:10), whom Samson had entrusted with this office at the marriage festival. The faithlessness of the Philistines towards the Israelites was no doubt apparent here; for even if Samson went home enraged at the treacherous behaviour of his wife, without taking her with him, he did not intend to break the marriage tie, as Jdg 15:1-2 clearly shows. So that instead of looking at the wrong by which Samson felt himself aggrieved, and trying to mitigate his wrath, the parents of the woman made the breach irreparable by giving their daughter as a wife to his companion.

Constable: Jdg 3:7--17:1

II. THE RECORD OF ISRAEL'S APOSTASY 3:7--16:31

Israel's Judges
Judge	Scripture	Israel's Oppressors		Length in Years
		Nation(s)	King(s)	Oppression	Judgeship	Peace
Othniel	3:7-11	Mesopotamia	Cushan-rishathaim	8(ca. 1358-1350 B.C.)		40(ca. 1350-1310 B.C.)
Ehud	3:12-30	Moab (with Ammon & Amalek)	Eglon	18		80
Shamgar	3:31	Philistia
Deborah	Chs. 4-5	Canaan	Jabin	20(ca. 1250-1230 B.C.)		40(ca. 1230-1190 B.C.)
Gideon	Chs. 6-8	Midian (with Amalek & Arabia)	Zebah & Zalmunna	7		40(ca. 1180-1140 B.C.)
Tola	10:1-2				23(ca. 1117-1094 B.C.)
Jair	10:3-5				22(ca. 1115-1093 B.C.)
Jephthah	10:8-12:7	Ammon		18(ca. 1123-1105 B.C.)	6
Ibzan	12:8-10				7
Elon	12:11-12				10
Abdon	12:13-15				8
Samson	Chs. 13-16	Philistia		40(ca. 1124-1084 B.C.)	20(ca. 1105-1085 B.C.)

"The judges are twelve in number, reckoning either Deborah or Barek as a judge and omitting Abimelech, whose status in fact depended wholly on his descent from Gideon, and who was in effect not a deliverer', and a judge' only in the sense of a local ruler on his own account."⁶⁰

Notice that the writer recorded seven examples of oppression and deliverance (by Othniel, Ehud, Shamgar, Deborah, Gideon, Jephthah, and Samson). This sevenfold scheme gives the impression of totality to Israel's degeneration. It also suggests that the writer viewed these disasters as fulfillments of the curses in Leviticus 26 where the number seven occurs four times (Lev. 26:18, 21, 24, and 28; cf. Deut. 28:25).⁶¹

The total number of judges cited is 12. By selecting 12 judges the writer may also have been suggesting that all 12 tribes of Israel had apostatized. One writer argued that these 12 judges each did their work in a different month, thus adding another impression of completeness to the record.⁶²

Certain formulaic expressions appear in 2:11-23 and then recur in the record of Israel's apostasy (3:7-16:31). However, as noted in the table below, they appear with less frequency as the narrative proceeds. Having established the pattern, the writer did not feel compelled to repeat these expressions as frequently since the reader learns to anticipate them as the narrative unfolds. The breakdown of these expressions is a rhetorical device that parallels and reflects the general moral and spiritual disintegration in Israel as a whole.⁶³

Expression	Othniel	Ehud	Deborah	Gideon	Jephthah	Samson
The Israelites did evil (2:11-13).	3:7	3:12	4:1	6:1	10:6	13:1
Yahweh gave them over (2:14).	3:8	3:12	4:2	6:1	10:7	13:1
The Israelites cried out (2:15, 18).	3:9	3:15	4:3	6:7	10:10
Yahweh raised up a deliverer (2:16, 18).	3:9	3:15
Yahweh gave the oppressor to the deliverer (2:18).	3:10	3:28
The land had rest.	3:11	3:30		5:31	8:28

Constable: Jdg 8:1--16:31

B. Present Failures vv. 8-16

Jude next expounded the errors of the false teachers in his day to warn his readers even more strongly. A feature of Jude's style is that he referred to certain Old Testament types (vv. 5-7 and 11) or prophecies (vv. 14-15 and 17-18) and then proceeded to interpret them as fulfilled by the false teachers (vv. 8-10, 12-13, 16, and 19).³⁸

"Following his illustrations of the past fate of apostates (vv. 5-7), Jude turns to a direct attack upon the apostates who are invading the churches being addressed."³⁹

Constable: Jdg 13:1--16:31

F. The sixth apostasy chs. 13-16

"From chapters 13 to 18, the author concentrates on the tribe of Dan, which had been one of the largest and most prominent tribes during the wilderness march (Num 2:25-31). In the period of the judges, however, Dan seemed helpless against the Amorites (1:34) and moved northward to find new territory (chs. 17-18). Contrasted with these failures are the exploits of Samson, whose personal achievements are detailed in four chapters. Yet his own life was a strange mixture of the strength and weakness that epitomized the tragic conditions within the tribe itself."²³⁸

Constable: Jdg 14:1-20

2. Samson's intended marriage to the Timnite ch. 14

Chapter 13 describes Samson's potential: his godly heritage, supernatural birth, calling in life, and divine enablement. The Israelites enjoyed each of these privileges, as does every Christian. Chapter 14 reveals Samson's problem and God's providence.

"Despite all these advantages and this special attention, Samson accomplishes less on behalf of his people than any of his predecessors. Perhaps herein lies his significance. . . . Though Samson is impressive as an individual, he turns out to be anything but a military hero. He never leads Israel out in battle; he never engages the Philistines in martial combat; he never experiences a military victory. All his accomplishments are personal; all his victories, private."²⁵³

Constable: Jdg 14:1-4

Samson's decision to marry a Philistine 14:1-4

Timnah was only about four miles southwest of Zorah. The word "woman" in verse 2 is in the emphatic position in the Hebrew text. Samson described her to his parents as the ideal woman from his viewpoint. Dating was unknown in Samson's culture. The parents of young people contacted each other and arranged for their children to meet and eventually to marry.

Samson's godly parents' response to his desire was undoubtedly a mixture of brokenhearted grief and anger. Instead of opposing the Philistines he now wanted to ally with them in marriage. His intention reveals disregard for his divine calling in life (13:5). The reference to this woman as an "uncircumcised Philistine" stresses the fact that she was an unbeliever. Circumcision was the rite that identified believers in God's promises to Abraham (Gen. 17). It was inappropriate for Israel's deliverer to marry someone who did not share a common faith and purpose with God's people (2 Cor. 6:14).

"Mixed marriages were uniformly disastrous early (Gen 26:34-35) and late (Neh 13:27) in Israel's history. Moreover, the Philistines were the one nation near Israel that did not practice circumcision of any kind. In Egypt, Moab, and elsewhere, circumcision was often associated with reaching puberty or with premarital rites; but at least it was circumcision."²⁵⁴

Evidently the appeal of this woman was her external appearance only. Verses 2 and 3 paint Samson as a very strong-willed child.

"It is true that the only marriages expressly prohibited in Ex. xxxiv. 16 and Deut. vii. 3, 4, are marriages with Canaanite women; but the reason assigned for this prohibition was equally applicable to marriages with daughters of the Philistines."²⁵⁵

Samson's parents viewed his plan to marry the woman as unwise, but it was "of the Lord." This means that God permitted it though it was not a marriage that He preferred. It did not violate the Mosaic Law, and it was a situation God would use to punish the Philistines (v. 4; cf. v. 19). This fact did not mitigate Samson's guilt, but it shows how God providentially overrules human folly and brings His will to pass in spite of it (cf. Ps. 76:10).

"Judges 14:4 is not only shocking, but it is also the key to chaps. 14-15. Accordingly, although Yahweh is largely absent from the narrative, in one way or another his agenda is being achieved in Samson's life. At the same time, while Yahweh's agenda is being achieved, the course of Samson's life is all downhill, a fact reflected by the fivefold repetition of the verb yarad, to go down' (14:1, 5, 7, 19; 15:8)."²⁵⁶

Constable: Jdg 14:1--16:31

3. The consequences of the error vv. 14-16

vv. 14-15 Jude quoted loosely from a prophecy Enoch gave recorded in the Book of 1 Enoch.⁶² Though God had not inspired that book, He led Jude to quote Enoch's prophecy.⁶³ This was a prophecy of God's judgment as it will take place at the second coming of Christ (cf. Matt. 24:30; 2 Thess. 1:7-10). The unbelievers among the false teachers would be the objects of God's judgment then if they were living then.

Jude's reference to Enoch as the seventh (generation) from Adam seems to support the idea that Genesis 5 records all the generations (i.e., it is a closed genealogy). However, critics of this view contend that Jude simply meant that Enoch was the seventh generation from Adam in the biblical genealogy. They assume there were additional intervening generations that Moses did not mention in Genesis. Nevertheless a careful reading of that genealogy shows that Moses left no room for omitted generations.

"Ungodly deeds may be performed by persons who have a form of godliness. Every action that proceeds from an unholy, unrepentant heart is an ungodly deed."⁶⁴

"Satan in Eden and Judas in Gethsemane clothed ungodly deeds in soft words."⁶⁵

v. 16 Enoch spoke of the words and the deeds of the ungodly in the quotation just cited. Jude commented further on the words and deeds of the contemporary false teachers in this verse. As the former grumblers, the false teachers in his day grumbled primarily against God.

"He who is out of touch with God is prone to grumble about anything."⁶⁶

They pursued their lusts for sensuality and gain (cf. vv. 4, 8, 10-11). Their arrogant words probably refer to what they claimed was true about God that contradicted apostolic revelation (cf. Dan. 11:36). Furthermore they flattered people to obtain personal advantage (cf. James 2:1-13).

"As the fear of God drives out the fear of man, so defiance of God tends to put man in His place, as the chief source of good or evil to his fellows."⁶⁷

Constable: Jdg 14:5-9

Samson's disregard of God's grace 14:5-9

The first recorded indication of Samson's superhuman strength is his ability to tear the lion apart with his bare hands (v. 6). A young lion tried to leap on Samson (v. 5), but instead the Spirit of the Lord leaped upon him (v. 6). The writer probably intended this incident to show Samson that God could empower him to dismember the Philistines. However, Samson did not abandon his plan to marry the Timnite but proceeded down to her home to continue his courtship. Even though God strengthened Samson, he used that strength for his own purposes, not to fulfill God's will.²⁵⁷

"Like bees in a carcass, Israel was to inhabit a country of idolaters, a country that became habitable for God's community only through the death of God's enemies."²⁵⁸

Bees normally do not inhabit cadavers; flies and maggots do. This unusual situation provided a temptation and a test of Samson's character. When he scraped the honey out of the lion's carcass with his hand (v. 9), he broke part of his Nazirite vow. Nazirites were not to touch dead bodies (Num. 6:6). He thought so little of his privileged position as separated to Yahweh that he forfeited some of that separate condition. Perhaps he did not tell his godly parents about the honey because he knew that he would have disappointed them by breaking his vow. By giving them some of the unclean honey without telling them that it was unclean, Samson callously led them into defilement. His parents had previously sanctified him, but now he desecrated them.

Constable: Jdg 14:10-14

Samson's further willful behavior 14:10-14

It was customary among the Philistines for a seven-day feast to precede the actual wedding ceremony (v. 10). In Samson's case the groom provided this feast, and it took place at the bride's home. It is most probable that during this seven-day feast Samson drank wine. Drinking was a standard activity at this type of celebration, especially among the pagans. Since he had previously disregarded the Nazirite prohibition against touching a corpse, it is likely that he also broke the prohibition against drinking wine (Num. 6:4). If this is true, Samson indulged his desire for drink as well as food (v. 9) even though that affected his separated relationship with God.

The bride's family invited 30 guests to the feast (v. 11). They were evidently proud of their prospective son-in-law. He fit into Philistine society quite comfortably. It was also common in ancient times for people to propound riddles as entertainment (v. 12).²⁵⁹

The "linen wraps" (v. 12) were "large rectangular pieces of fine linen which were worn next to the body by day or by night."²⁶⁰ The Hebrew word translated "clothes" means festal garments, namely, garments for very special occasions that were quite expensive and very beautiful. We now discover that Samson not only lusted after women and food and drink but clothing as well. Fancy clothes were items that connoted wealth and status in the ancient world (cf. Gen. 45:22; 2 Kings 5:22). If Samson owned 30 fine changes of clothing, he would have been wealthy indeed.

Guzik: Jdg 14:1-20

Judges 14 - Samson's First Failed Marriage

A. Samson seeks a Philistine wife.

1. (1-3) Samson demands a Philistine wife.

Now Samson went down to Timnah, and saw a woman in Timnah of the daughters of the Philistines. So he went up and told his father and mother, saying, "I have seen a woman in Timnah of the daughters of the Philistines; now therefore, get her for me as a wife." Then his father and mother said to him, "Is there no woman among the daughters of your brethren, or among all my people, that you must go and get a wife from the uncircumcised Philistines?" And Samson said to his father, "Get her for me, for she pleases me well."

a. Saw a woman in Timnah of the daughters of the Philistines: This seems to be a case of "love at first sight" for Samson. He saw this woman and he instantly wanted to marry her.

i. She pleases me well is literally, "she is right in my eyes." What Samson really cared about was how things looked to himself, not how they looked to the LORD.

i. "Love at first sight" is a powerful, but dangerous thing. It is entirely possible for us to fall in love with someone that we have no business falling in love with - which was exactly the case with Samson here. As well, "love at first sight" feels wonderful, but doesn't last in its initial form forever. We can be attracted more to the feeling of love itself than the person we focus upon - whom we don't really know at first sight.

b. Samson said to his father, "Ger her for me, for she pleases me well": In demanding a Philistine wife, Samson showed a sinful disregard for his parents and for God's will (Deuteronomy 7:3-4). Bound by romantic feelings, there are many people who still "demand" of God a mate out of God's will.

i. The command to the Israelis to not intermarry with the pagan nations around them applies to the Christian today in that a Christian must not marry someone who is not a Christian, joining themselves together with an unbeliever (2 Corinthians 6:14).

ii. It isn't because those who are not Christians are not lovable - they are sometimes more lovable than believers. It is not because they aren't good enough, or worthy of our love. It is simply because to be a Christian means Jesus Christ is the most important thing in your life; and when a Christian and a non-Christian get together, you have two people who disagree on the most important things in life.

iii. By extension, a Christian really has no business dating a non-Christian. Those who do run a serious risk of falling in love with someone they have no business falling in love with. In fact, the whole philosophy of dating needs to be re-examined by Christians. It often teaches people more about how to break up and how to endure the pain of a broken heart than it teaches about building a lasting, enduring relationship.

iv. Additionally, a Christian is advised to carefully discern the Christian commitment of the one they are interested in. There have been many pretended conversions, calculated to merely entice a Christian to marriage.

v. If someone goes against God's plan and marries an unbeliever or if someone becomes a Christian before their spouse, there are specific commands applying to their situation. The Apostle Paul clearly wrote that this one must do all that is possible to stay in the marriage, and be the best spouse they can be (1 Corinthians 7:10-16).

vi. God did use Samson mightily; but God used Samson despite his sin, not because of it. It is fair to suppose that God may have used Samson in a far greater way if he made himself a clean vessel according to the principle of 2 Timothy 2:20-21.

2. (4) God's will behind the scenes of Samson's desire to marry a Philistine woman.

But his father and mother did not know that it was of the LORD; that He was seeking an occasion to move against the Philistines. For at that time the Philistines had dominion over Israel.

a. His father and mother did not know that it was of the LORD: As the rest of the chapter shows, some good ultimately came out of this ungodly marriage. Many Philistines were killed and they were kept off balance in their attempts to dominate the Israelites.

i. However, none of that justified Samson's actions. Though God can make even the evil of man to serve His purposes, it never justifies the evil that man does.

b. He was seeking an occasion to move against the Philistines: In accomplishing this purpose, God did not make a reluctant Samson pursue the Philistine woman for marriage. God allowed Samson to do what he wanted to do, though the act itself was sinful. God allowed it for reasons in both Samson's life and for reasons on a larger scale.

i. Someone today might justify their desire to marry a non-Christian because they trust some good will come out of it - such as their non-Christian partner eventually coming to Jesus. Things may work out that way, but even though God used Samson's marriage to a Philistine woman, it all came at a great personal cost to Samson.

ii. No matter how much good God can bring out of even the bad things we do, He can always bring far more good out of our obedience - and we ourselves experience much less pain.

3. (5-9) Samson slays a lion and eats some wild honey.

So Samson went down to Timnah with his father and mother, and came to the vineyards of Timnah. Now to his surprise, a young lion came roaring against him. And the Spirit of the LORD came mightily upon him, and he tore the lion apart as one would have torn apart a young goat, though he had nothing in his hand. But he did not tell his father or his mother what he had done. Then he went down and talked with the woman; and she pleased Samson well. After some time, when he returned to get her, he turned aside to see the carcass of the lion. And behold, a swarm of bees and honey were in the carcass of the lion. He took some of it in his hands and went along, eating. When he came to his father and mother, he gave some to them, and they also ate. But he did not tell them that he had taken the honey out of the carcass of the lion.

a. He came to the vineyards of Timnah: Samson was dedicated to God with a lifelong vow of a Nazirite (Judges 13:4-5). Nazirites were to have nothing to do with grape products in any form (Numbers 6:3-4). Samson walked on dangerous ground here.

b. He tore the lion apart as one would have torn apart a young goat: Though Samson flirted with compromise - both with his impending marriage and the vineyards of Timnah - he still had miraculous strength because the Spirit of the LORD came mightily upon him.

i. The Holy Spirit of God wants to come upon us and give us power but power for something far more important than ripping apart lions. The Holy Spirit comes upon us for the empowering to live for God as we should and for the power to tell others about Jesus effectively.

c. She pleased Samson well: This does not mean that she was a good woman for Samson to be attracted to or to marry. It is possible to fall in love with someone who is actually very wrong for us. This is why Proverbs 4:23 says: Keep (literally, guard or protect) your heart with all diligence, for out of it spring the issues of life. If we don't guard our hearts, we can end up in trouble.

i. If we find that we are already in love with a wrong person, the only thing to do is to give them up, because it is right before God. Jesus told us that following Him would require that we give up the things we love most (Mark 10:29-30).

d. He took some of it in his hands and went along: When Samson gathered honey from the dead carcass of a lion, he expressly violated his Nazirite vow, which stipulated that a Nazirite should never touch a dead body (Numbers 6:6-7).

i. Significantly, Samson did this after he was remarkably filled with the Holy Spirit. This shows that an outpouring of the Holy Spirit does not automatically make you godlier. It gives you the resources to be godlier, but it doesn't "do it to you." A person can be wonderfully gifted by the Holy Spirit and yet very spiritually immature.

e. He did not tell them that he had taken the honey out of the carcass of the lion: Samson did not tell his parents where he got the honey because he knew it was a compromise of his Nazirite vow.

i. Samson had consecration (at least the appearance of it) without communion. This was only good for the sake of image. The empty nature of his consecration will eventually be evident.

B. The feast and the riddle.

1. (10-11) Samson hosts a "bachelor party" for Philistine friends.

So his father went down to the woman. And Samson gave a feast there, for young men used to do so. And it happened, when they saw him, that they brought thirty companions to be with him.

a. Samson gave a feast there: Literally, this was a drinking feast. If Samson didn't break his Nazirite vow by partaking in the wine, he certainly put himself in a situation where it would be easy to do so.

2. (12-14) Samson poses a riddle concerning the lion and the honey.

Then Samson said to them, "Let me pose a riddle to you. If you can correctly solve and explain it to me within the seven days of the feast, then I will give you thirty linen garments and thirty changes of clothing. But if you cannot explain it to me, then you shall give me thirty linen garments and thirty changes of clothing." And they said to him, "Pose your riddle, that we may hear it." So he said to them: "Out of the eater came something to eat, and out of the strong came something sweet." Now for three days they could not explain the riddle.

a. Changes of clothing: This literally describes a fine suit of clothes you would wear to an important occasion. Therefore 30 fine suits were wagered. Like most betting, this "friendly wager" would turn into something not quite friendly.

b. Out of the eater came something to eat: This was a clever riddle, and Samson shows that even if was weak morally he was not weak intellectually.

3. (15-18) Samson's Philistine wife extracts the answer to the riddle from Samson and tells it to the Philistines.

But it came to pass on the seventh day that they said to Samson's wife, "Entice your husband, that he may explain the riddle to us, or else we will burn you and your father's house with fire. Have you invited us in order to take what is ours? Is that not so?" Then Samson's wife wept on him, and said, "You only hate me! You do not love me! You have posed a riddle to the sons of my people, but you have not explained it to me." And he said to her, "Look, I have not explained it to my father or my mother; so should I explain it to you?" Now she had wept on him the seven days while their feast lasted. And it happened on the seventh day that he told her, because she pressed him so much. Then she explained the riddle to the sons of her people. So the men of the city said to 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 to them: "If you had not plowed with my heifer, You would not have solved my riddle!"

a. Then Samson's wife wept on him, and said, "You only hate me! You do not love me! Samson's Philistine wife knew how to manipulate the situation and how to make herself a burden to her husband until she got what she wanted from him.

i. Some wives will make themselves a burden to their husbands until they get what they want. This tactic is used because it often works in the short term. But it can poison the relationship and ends up costing more than it gains.

b. He told her, because she pressed him so much: A woman easily manipulated the world's strongest man. This weakness of Samson will later be the cause of his downfall.

i. The willingness of Samson's Philistine wife to side with her people against Samson shows a fundamental weakness in their marriage. She did not fulfill the idea essential to marriage of leaving one's father and mother to be joined in a one flesh relationship to their spouse (Genesis 2:24; Matthew 19:5). Yet this also shows why it was wrong for Samson to marry a Philistine. We cannot expect someone who does not love the God of Israel to build a marriage on God's principles.

ii. However, we see that the reason Samson's wife cooperated against her husband was also somewhat complicated. She acted out of fear because of their threat (else we will burn you and your father's house with fire). If she told Samson about the threats, he could have more than handled the situation. She apparently did not feel safe with Samson, but he was her best safety.

c. If you had not plowed with my heifer, You would not have solved my riddle: Samson's use of this proverb shows the anger and bitterness he felt at being manipulated. Samson's wife "won" what she wanted through manipulation, but she lost her husband's heart.

i. When a man gives in to his wife's manipulations so as to keep peace, it almost always builds anger and resentment in the man - and guilt in the woman for what she did. The way of manipulation is tempting (because it works), but always brings real destruction.

4. (19-20) Samson's anger and revenge.

Then the Spirit of the LORD came upon him mightily, and he went down to Ashkelon and killed thirty of their men, took their apparel, and gave the changes of clothing to those who had explained the riddle. So his anger was aroused, and he went back up to his father's house. And Samson's wife was given to his companion, who had been his best man.

a. Then the Spirit of the LORD came upon him mightily: The Spirit of the LORD did not come upon Samson to avenge the hurt feelings of a husband. God's strategy was larger: He was seeking an occasion to move against the Philistines (Judges 14:4). Therefore He used this occasion to pour out His Spirit on Samson to fight against the Philistines.

b. Killed thirty of their men, took their apparel, and gave the changes of clothing to those who had explained the riddle: Samson paid off the bet, but he did it at the expense of the Philistines. He killed thirty of these enemies of Israel, and gave their garments to satisfy the debt.

c. Samson's wife was given to his companion, who had been his best man: Samson won the battle, but lost the war. His wife left him and went to his best man. It is interesting to think what Samson and his wife might say if they went in for marriage counseling.

i. What Samson might say to a marriage counselor: I love my wife, but it seems that we are not moving in the same direction. All I hear is nag, nag, nag; I finally do what she nags me to do, but by then I'm angry and the situation is worse than ever. I need to feel that she supports me, and that she's on my side. I think she wants to give up on the marriage, if she hasn't already.

ii. What Samson's wife might say to a marriage counselor: My husband is a good guy, but he does not meeting my needs. It was love at first sight for us, but now things have gone downhill. There are things I need him to do and to be that he just can't, or won't. He doesn't respond to my needs and then we just get into a big fight, and no one is happy. I wonder if he loves me anymore.

iii. Samson was at fault for not guarding his heart against falling in love with a woman he had no business falling in love with. He was at fault for not founding the marriage on God's principles. He was also at fault for not responding to his wife's manipulations with love, free from anger.

iv. At the same time, Samson's wife was at fault for siding with others against her husband. She was at fault for not telling her husband what the real problem was. And she was at fault for manipulating her husband by being such a bother until she got her way. Most of all, she was at fault for giving up on the marriage. Samson didn't leave her; she left him. No matter what the problems in a relationship, what God commands us most of all is to not give up on the marriage.

© 2003 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Jdg 14:4

JUDGES 14:4 —How could God use Samson’s lust after the Philistine girl to accomplish the deliverance of Israel from oppression?

PROBLEM: When Samson went to Timnah, he saw a Philistine woman whom he wanted to marry. Although his parents warned him not to pursue such a relation with this godless pagan woman, Samson refused to listen to their counsel. However, Judges 14:4 indicates that Samson’s desire for this woman was the work of God to use Samson to defeat the Philistines. How could God use the evil lusts of Samson to accomplish the deliverance of Israel from Philistine oppression?

SOLUTION: It must be realized that, although Samson had been dedicated by his parents from birth to serve the Lord as a Nazarite, he was not totally committed to the Lord. Samson became a willful and self-centered person. He was not of a mind to go to battle against the Philistines for spiritual reasons. Consequently, to arouse him to do battle with the Philistines, God used Samson’s own self-interests to incite his anger against the Philistines and to bring about the deliverance of Israel from oppression. God sometimes uses evil men to accomplish His good purposes.   

Introduction / Outline

JFB: Judges (Book Introduction)

JUDGES is the title given to the next book, from its containing the history of those non-regal rulers who governed the Hebrews from the time of Joshua to that of Eli, and whose functions in time of peace consisted chiefly in the administration of justice, although they occasionally led the people in their wars against their public enemies. The date and authorship of this book are not precisely known. It is certain, however, that it preceded the Second Book of Samuel (compare Jdg 9:35 with 2Sa 11:21), as well as the conquest of Jerusalem by David (compare Jdg 1:21 with 2Sa 5:6). Its author was in all probability Samuel, the last of the judges (see Jdg 19:1; Jdg 21:25), and the date of the first part of it is fixed in the reign of Saul, while the five chapters at the close might not have been written till after David's establishment as king in Israel (see Jdg 18:31). It is a fragmentary history, being a collection of important facts and signal deliverances at different times and in various parts of the land, during the intermediate period of three hundred years between Joshua and the establishment of the monarchy. The inspired character of this book is confirmed by allusions to it in many passages of Scripture (compare Jdg 4:2; Jdg 6:14 with 1Sa 12:9-12; Jdg 9:53 with 2Sa 11:21; Jdg 7:25 with Psa 83:11; compare Jdg 5:4-5 with Psa 7:5; Jdg 13:5; Jdg 16:17 with Mat 2:13-23; Act 13:20; Heb 11:32).

JFB: Judges (Outline)

• THE ACTS OF JUDAH AND SIMEON. (Jdg 1:1-3)
• ADONI-BEZEK JUSTLY REQUITED. (Jdg. 1:4-21)
• SOME CANAANITES LEFT. (Jdg 1:22-26)
• AN ANGEL SENT TO REBUKE THE PEOPLE AT BOCHIM. (Jdg 2:1-10)
• WICKEDNESS OF THE NEW GENERATION AFTER JOSHUA. (Jdg 2:11-19)
• NATIONS LEFT TO PROVE ISRAEL. (Jdg 3:1-4)
• BY COMMUNION WITH THESE THE ISRAELITES COMMIT IDOLATRY. (Jdg 3:5-7)
• OTHNIEL DELIVERS ISRAEL. (Jdg 3:8-11)
• EHUD SLAYS EGLON. (Jdg. 3:12-30)
• DEBORAH AND BARAK DELIVER ISRAEL FROM JABIN AND SISERA. (Jdg. 4:1-17)
• DEBORAH AND BARAK'S SONG OF THANKSGIVING. (Jdg. 5:1-31)
• THE ISRAELITES, FOR THEIR SINS, OPPRESSED BY MIDIAN. (Jdg 6:1-6)
• A PROPHET REBUKES THEM. (Jdg 6:7-10)
• AN ANGEL SENDS GIDEON TO DELIVER THEM. (Jdg 6:11-16)
• GIDEON'S PRESENT CONSUMED BY FIRE. (Jdg. 6:17-32)
• THE SIGNS. (Jdg 6:33-39)
• GIDEON'S ARMY. (Jdg 7:1-8)
• HE IS ENCOURAGED BY THE DREAM AND THE INTERPRETATION OF THE BARLEY CAKE. (Jdg 7:9-15)
• HIS STRATAGEM AGAINST MIDIAN. (Jdg 7:16-24)
• THE EPHRAIMITES OFFENDED, BUT PACIFIED. (Jdg 8:1-9)
• ZEBAH AND ZALMUNNA TAKEN. (Jdg. 8:10-27)
• MIDIAN SUBDUED. (Jdg 8:28)
• ABIMELECH IS MADE KING BY THE SHECHEMITES. (Jdg 9:1-6)
• JOTHAM BY A PARABLE REPROACHES THEM. (Jdg 9:7-21)
• GAAL'S CONSPIRACY. (Jdg. 9:22-49)
• ABIMELECH SLAIN. (Jdg 9:50-57)
• TOLA JUDGES ISRAEL IN SHAMIR. (Jdg 10:1-5)
• ISRAEL OPPRESSED BY THE PHILISTINES AND AMMONITES. (Jdg 10:6-9)
• THEY CRY TO GOD. (Jdg 10:10-15)
• THEY REPENT; GOD PITIES THEM. (Jdg 10:16-18)
• JEPHTHAH. (Jdg 11:1-3)
• THE GILEADITES COVENANT WITH JEPHTHAH. (Jdg 11:4-11)
• HIS VOW. (Jdg 11:29-31)
• HE OVERCOMES THE AMMONITES. (Jdg 11:32-33)
• THE EPHRAIMITES QUARRELLING WITH JEPHTHAH. (Jdg 12:1-3)
• DISCERNED BY THE WORD SIBBOLETH, ARE SLAIN BY THE GILEADITES. (Jdg 12:4-15)
• ISRAEL SERVES THE PHILISTINES FORTY YEARS. (Jdg 13:1)
• AN ANGEL APPEARS TO MANOAH'S WIFE. (Jdg 13:2-10)
• THE ANGEL APPEARS TO MANOAH. (Jdg 13:11-14)
• MANOAH'S SACRIFICE. (Jdg 13:15-23)
• SAMSON BORN. (Jdg 13:24-25)
• SAMSON DESIRES A WIFE OF THE PHILISTINES. (Jdg 14:1-5)
• HE KILLS A LION. (Jdg 14:5-9)
• HIS MARRIAGE FEAST. (Jdg 14:10-11)
• HIS RIDDLE. (Jdg 14:12-18)
• HE SLAYS THIRTY PHILISTINES. (Jdg 14:19-20)
• SAMSON IS DENIED HIS WIFE. (Jdg 15:1-2)
• HE BURNS THE PHILISTINES' CORN. (Jdg 15:3-8)
• HE IS BOUND BY THE MEN OF JUDAH, AND DELIVERED TO THE PHILISTINES. (Jdg 15:9-13)
• SAMSON CARRIES AWAY THE GATES OF GAZA. (Jdg 16:1-3)
• DELILAH CORRUPTED BY THE PHILISTINES. (Jdg 16:4-14)
• HE IS OVERCOME. (Jdg 16:15-20)
• THE PHILISTINES TOOK HIM AND PUT OUT HIS EYES. (Jdg 16:21-22)
• THEIR FEAST TO DAGON. (Jdg 16:23-25)
• HIS DEATH. (Jdg 16:26-31)
• MICAH RESTORING THE STOLEN MONEY TO HIS MOTHER, SHE MAKES IMAGES. (Jdg 17:1-4)
• THE DANITES SEEK OUT AN INHERITANCE. (Jdg. 18:1-26)
• THEY WIN LAISH. (Jdg 18:27-29)
• THEY SET UP IDOLATRY. (Jdg 18:30-31)
• A LEVITE GOING TO BETHLEHEM TO FETCH HIS WIFE. (Jdg 19:1-15)
• AN OLD MAN ENTERTAINS HIM AT GIBEAH. (Jdg 19:16-21)
• THE GIBEAHITES ABUSE HIS CONCUBINE TO DEATH. (Jdg 19:22-28)
• THE LEVITE, IN A GENERAL ASSEMBLY, DECLARES HIS WRONG. (Jdg 20:1-7)
• THEIR DECREE. (Jdg 20:8-17)
• THE PEOPLE BEWAIL THE DESOLATION OF ISRAEL. (Jdg 21:1-15)
• THE ELDERS CONSULT HOW TO FIND WIVES FOR THOSE THAT WERE LEFT. (Jdg 21:16-21)

TSK: Judges (Book Introduction)

The book of Judges forms an important link in the history of the Israelites. It furnishes us with a lively description of a fluctuating and unsettled nation; a striking picture of the disorders and dangers which prevailed in a republic without magistracy; when " the high-ways were unoccupied, and the travellers walked through by-ways" (Jdg 5:6), when few prophets were appointed to control the people, and " every one did that which was right in his own eyes" (Jdg 17:6). It exhibits the contest of true religion with superstition; and displays the beneficial effects that flow from the former, and the miseries and evil consequences of impiety. It is a most remarkable history of the long-suffering of God towards the Israelites, in which we see the most signal instances of his justice and mercy alternately displayed. the people sinned, and were punished; they repented, and found mercy. These things are written for our warning. none should presume, for God is just; none need despair, for God is merciful. Independently of the internal evidence of the authenticity of this sacred book, the transactions it records are not only cited or alluded to by other inspired writers, but are further confirmed by the traditions current among heathen nations.

TSK: Judges 14 (Chapter Introduction)

Overview

Jdg 14:1, Samson desires a wife of the Philistines; Jdg 14:6, In his journey he kills a lion; Jdg 14:8, In a second journey he finds honey in the carcase; Jdg 14:10, Samson’s marriage feast; Jdg 14:12, His riddle by his wife is made known; Jdg 14:19, He spoils thirty Philistines; Jdg 14:20, His wife is married to another.

Poole: Judges (Book Introduction)

BOOK OF JUDGES

THE ARGUMENT

THE author of this book is not certainly known, whether it was Samuel, or Ezra, or some other prophet; nor is it material to know.

1. It matters not who was the king’ s secretary, or with what pen it was written, if it be once known that it was. the king who made the order or decree: it is sufficient that unto the Jews were committed to the oracles of God , Rom 3:2 , i.e. the Holy Scriptures of the Old Testament, one part of which this was, by confession of all; and that the Jews did not falsify their trust therein, but kept those holy books themselves, and delivered them to the world, entire, without addition or diminution; for neither Christ nor his apostles, who severely rebuke them for their mistakes and misunderstandings of some passages of Scripture, ever charge them with any perfidiousness about the canon or books of the Scripture. This book is called the Book of Judges , because it treats of the judges, or of the state of the commonwealth of Israel under all the judges, except Eli and Samuel, who being the last of the judges, and the occasions or instruments of the change of this government, are omitted in this book. The judges were a sort of magistrates inferior to kings, and could neither make new laws, nor impose any tributes, but were the supreme executors of God’ s laws and commands, and the generals of their armies.

Poole: Judges 14 (Chapter Introduction)

CHAPTER 14

Samson desires to wife a daughter of the Philistines of Timnath; and this of the Lord, for an occasion against them, Jud 14:1-4 . His parents go down with him to Timnath: a young lion meets him; he kills it, Jud 14:5-7 ; in his return he findeth honey in the carcass, Jud 14:8,9 . Keepeth a marriage feast: hath thirty companions adjoined to him; to whom he propoundeth a riddle; with promise of a present, Jud 14:10-15 . His wife extorts from him the explication, and discovereth it, Jud 14:16-18 . He slayeth thirty Philistines of Ashkelon, and therewith payeth his present, Jud 14:19 . His wife is given to another, Jud 14:20 .

After he was come to mature age.

MHCC: Judges (Book Introduction)

The book of Judges is the history of Israel during the government of the Judges, who were occasional deliverers, raised up by God to rescue Israel from their oppressors, to reform the state of religion, and to administer justice to the people. The state of God's people does not appear in this book so prosperous, nor their character so religious, as might have been expected; but there were many believers among them, and the tabernacle service was attended to. The history exemplifies the frequent warnings and predictions of Moses, and should have close attention. The whole is full of important instruction.

MHCC: Judges 14 (Chapter Introduction)

(Jdg 14:1-4) Samson desires a wife of the Philistines.

(Jdg 14:5-9) Samson kills a lion.

(Jdg 14:10-20) Samson's riddle.

Matthew Henry: Judges (Book Introduction)

An Exposition, with Practical Observations, of The Book of Judges

This is called the Hebrew Shepher Shophtim , the Book of Judges, which the Syriac and Arabic versions enlarge upon, and call it, The Book of the Judges of the Children of Israel; the judgments of that nation being peculiar, so were their judges, whose office differed vastly from that of the judges of other nations. The Septuagint entitles it only Kritai , Judges. It is the history of the commonwealth of Israel, during the government of the judges from Othniel to Eli, so much of it as God saw fit to transmit to us. It contains the history (according to Dr. Lightfoot's computation) of 299 years, reckoning to Othniel of Judah forty years, to Ehud of Benjamin eighty years, to Barak of Naphtali forty years, to Gideon of Manasseh forty years, to Abimelech his son three years, to Tola of Issachar twenty-three, to Jair of Manasseh twenty-two, to Jephtha of Manasseh six, to Ibzan of Judah seven, to Elon of Zebulun ten, to Abdon of Ephriam eight, to Samson of Dan twenty, in all 299. As for the years of their servitude, as were Eglon is said to oppress them eighteen years and Jabin twenty years, and so some others, those must be reckoned to fall in with some or other of the years of the judges. The judges here appear to have been of eight several tribes; that honour was thus diffused, until at last it centred in Judah. Eli and Samuel, the two judges that fall not within this book, were of Levi. It seems, there was no judge of Reuben or Simeon, Gad or Asher. The history of these judges in their order we have in this book to the end of ch. 16. And then in the last five chapters we have an account of some particular memorable events which happened, as the story of Ruth did (Rth 1:1) in the days when the judges ruled, but it is not certain in which judge's days; but they are put together at the end of the book, that the thread of the general history might not be interrupted. Now as to the state of the commonwealth of Israel during this period, I. They do not appear here either so great or so good as one might have expected the character of such a peculiar people would be, that were governed by such laws and enriched by such promises. We find them wretchedly corrupted, and wretchedly oppressed by their neighbours about them, and nowhere in all the book, either in war or council, do they make any figure proportionable to their glorious entry into Canaan. What shall we say to it? God would hereby show us the lamentable imperfection of all persons and things under the sun, that we may look for complete holiness and happiness in the other world, and not in this. Yet, II. We may hope that though the historian in this book enlarges most upon their provocations and grievances, yet there was a face of religion upon the land; and, however there were those among them that were drawn aside to idolatry, yet the tabernacle-service, according to the law of Moses, was kept up, and there were many that attended it. Historians record not the common course of justice and commerce in a nation, taking that for granted, but only the wars and disturbances that happen; but the reader must consider the other, to balance the blackness of them. III. It should seem that in these times each tribe had very much its government in ordinary within itself, and acted separately, without one common head, or council, which occasioned many differences among themselves, and kept them from being or doing any thing considerable. IV. The government of the judges was not constant, but occasional; when it is said that after Ehud's victory the land rested eighty years, and after Barak's forty , it is not certain that they lived, much less that they governed, so long; but they and the rest were raised up and animated by the Spirit of God to do particular service to the public when there was occasion, to avenge Israel of their enemies, and to purge Israel of their idolatries, which are the two things principally meant by their judging Israel. Yet Deborah, as a prophetess, was attended for judgment by all Israel, before there was occasion for her agency in war, Jdg 4:4. V. During the government of the judges, God was in a more especial manner Israel's king; so Samuel tells them when they were resolved to throw off this form of government, 1Sa 12:12. God would try what his own law and the constitutions of that would do to keep them in order, and it proved that when there was no king in Israel every man did that which was right in his own eyes; he therefore, towards the latter end of this time, made the government of the judges more constant and universal that it was at first, and at length gave them David, a king after his own heart; then, and not till then, Israel began to flourish, which should make us very thankful for magistrates both supreme and subordinate, for they are ministers of God unto us for good. Four of the judges of Israel are canonized (Heb 11:32), Gideon, Barak, Samson, and Jephtha. The Learned bishop Patrick thinks the prophet Samuel was the penman of this Book.

Matthew Henry: Judges 14 (Chapter Introduction)

The idea which this chapter gives us of Samson is not what one might have expected concerning one who, by the special designation of heaven, was a Nazarite to God and a deliverer of Israel; and yet really he was both. Here is, I. Samson's courtship of a daughter of the Philistines, and his marriage to her (Jdg 14:1-5, Jdg 14:7, Jdg 14:8). II. His conquest of a lion, and the prize he found in the carcase of it (Jdg 14:5, Jdg 14:6, Jdg 14:8, Jdg 14:9). III. Samson's riddle proposed to his companions (Jdg 14:10-14) and unriddled by the treachery of his wife (Jdg 14:15-18). IV. The occasion this gave him to kill thirty of the Philistines (Jdg 14:19) and to break off his new alliance (Jdg 14:20).

Constable: Judges (Book Introduction)

Introduction

Title

The English title, Judges, comes to us from the Latin translation (Vulgate) that the Greek translation (Septuagint) influenced. In all three languages the title means "judges." This title is somewhat misleading, however, because most English-speaking people associate the modern concept of a judge with Israel's judges. As we shall see, judges then were very different from judges now. The Hebrew title is also Judges (Shophetim). The book received its name from its principle characters, as the Book of Joshua did.

The judge in Israel was not a new office during the period of history that this book records. Moses ordered the people to appoint judges in every Israelite town to settle civil disputes (Deut. 16:18). In addition, there was to be a chief justice at the tabernacle who would, with the high priest, help settle cases too difficult for the local judges (Deut. 17:9). Evidently there were several judges at the tabernacle who served as a supreme court (Deut. 19:17).

When Joshua died God did not appoint a man to succeed him as the military leader of the entire nation of Israel. Instead each tribe was to proceed to conquer and occupy its allotted territory. As the need arose God raised up several different individuals who were judges in various parts of Israel at various times to lead segments of the Israelites against local enemies. These judges were similar to modern mayors of towns. God endowed them with certain qualities and identified them in various ways as being those He had chosen to lead His people. This leadership sometimes involved military command. As God had raised up Moses and Joshua, and as he would raise up David (1 Sam. 16:13), so He also raised up the judges. The writer also described Yahweh as a judge in Judges (11:27). This points out the fact that the judges were God's agents in Israel who judged under Him at this period in the nation's history.

"Though the judge enjoyed great prestige, he was in no sense a king. His authority was neither absolute, nor permanent, nor in any case hereditary; it rested solely in those personal qualities (the charisma) that gave evidence that he was the man of Yahweh's spirit. It was a type of authority perfectly expressive of the faith and constitution of early Israel: the God-King's direct leadership of his people through his spirit-designated representative. . . .

"The judges were by no means men of identical character. Some (e.g., Gideon) rose to their task at the behest of a profound experience of divine vocation; one (Jephthah) was no better than a bandit who knew how to strike a canny bargain; one (Samson) was an engaging rogue whose fabulous strength and bawdy pranks became legendary. None, so far as we know, ever led a united Israel into battle. All, however, seem to have had this in common: they were men who, stepping to the fore in times of danger, by virtue only of those personal qualities (charisma) which gave evidence to their fellows that Yahweh's spirit was upon them, rallied the clans against the foe."¹

Judges is the second book of the Former Prophets section of the Hebrew Old Testament. As I pointed out in the notes on Joshua, the fact that the Hebrews placed the book in this section of their canon is significant. It demonstrates that they recognized it as God's selective history of the period designed to teach spiritual lessons more than simply to record historical facts. God revealed Himself through the events of life and history as well as through the sermons of the prophets.

Date and Writer

Internal references help us locate the approximate date of composition of this book. The clause, "In those days there was no king in Israel," (17:6; 18:1; 19:1; 21:25) suggests that someone wrote Judges during the monarchical period that followed the period of rule by judges (amphictyony). Someone probably wrote it after 1051 B.C. when Saul became king. However at the time of writing Jerusalem was still in the hands of the Jebusites (1:21). David captured Jerusalem about 1004 B.C. Therefore the writing of Judges seems to date between 1051 and 1004 B.C.

Jewish tradition suggests that Samuel wrote Judges.² This was the opinion of the writers of the Talmud, the collection of Jewish writings that grew up around revealed Scripture beginning very early in Israel's history. Samuel is a likely writer because of his role in Israel when someone wrote Judges. Samuel's ministry began about 1090 B.C. and apparently ended a few years before Saul's death (ca. 1021 B.C.). If Samuel wrote Judges, he probably did so between 1051 and about 1021 B.C.

Scope

In contrast to Joshua, which spans only about 35 years, Judges covers a much longer period of Israel's history.

The book opens shortly after the death of Joshua (1:1). God did not give us sufficient information to enable us to fix the date of Joshua's death. Leon Wood figured that he died about 1390 B.C.³ Eugene Merrill calculated his death at about 1366 B.C.⁴ The latest event the writer of Judges recorded is probably the death of Samson (16:30-31). Wood believed Samson died about 1055 B.C.⁵ Merrill wrote that he died near 1084 B.C.⁶ Consequently the Book of Judges records about 300 years of Israel's history (cf. 11:26).⁷ The period of rule by the judges, however, extended beyond the events the Book of Judges records to Saul's coronation in 1050 or 1051 B.C.⁸ According to Wood's chronology this was five years beyond the end of Judges and according to Merrill's it was 33 years beyond.

The judgeships of some of the individual judges apparently overlapped. Some ruled in one area of Israel while one or more others ruled elsewhere in some cases.⁹

The Book of Judges does not record the ministries of all Israel's judges. Eli and Samuel were also judges whose work the writer of 1 Samuel recorded. Only the judges whom the divine Author selected for inclusion appear in this book.

Purpose

Arthur Cundall suggested that one of the purposes of Judges may have been to provide apologetic justification for Israel's monarchy.¹⁰ William Dumbrell believed its purpose was primarily to show the sovereign grace of God in preserving Israel in spite of Israel.¹¹ Leon Wood wrote that its primary purpose was to show why Israel did not experience God's promised blessings.¹² Herbert Wolf believed the primary purpose was to show that Israel's spiritual condition determined its political and material situation.¹³ Daniel Block argued that it was to reveal the Canaanization of Israel in the premonarchic period of Israel's history.¹⁴ All these explanations seem to me to be in harmony with what the book records.

Message¹⁵

Joshua reveals that victory, success, and progress result when God's people trust and obey Him consistently. Judges shows that defeat, failure, and retrogression follow when they fail to trust and obey consistently. In this respect Joshua and Judges are like two sides of one coin. The former is a positive lesson and the latter a negative one.

Judges portrays the deterioration of the nation of Israel: what caused it, the course it followed, and the chaos that resulted.

Israel failed because her heart turned from Yahweh, and then her head forsook His covenant. Keil and Delitzsch wrote, "The writer writes throughout from a prophet's point of view. He applies the standard of the law to the spirit of the age by which the nation was influenced as a whole, and pronounces a stern and severe sentence upon all deviations from the path of rectitude set before it in the law."¹⁶

We could visualize the structure of the book as a descending spiral. Israel departed from God, fell under His discipline, repented, experienced deliverance from her oppressors, dedicated herself anew to Yahweh, experienced His blessing, and then apostatized again. In each cycle Israel seems to have sunk lower than she had been previously even though each cycle included a spiritual revival.

Judges reveals the course and process by which Israel deteriorated as a nation. The same process takes place on the personal level as well as on the national level, but it is easier to observe on the national level in Judges.

The root cause of Israel's deterioration was religious apostasy. The Israelites turned from God. They did not drive out the Canaanites as God had commanded (1:21, 27-33). Instead they made covenants with them (2:1-2). Rather than destroying the pagan altars, the Israelites served idols and forsook the Lord (2:11-12, 17, 19).

Their apostasy began with toleration of things that God had condemned and prohibited. In time the Israelites began to admire these things. Finally they conformed to them.

The story of Micah and the Danites (chs. 17-18) is a short illustration of the religious apostasy in Israel at this time. Chapters 17-21 are an appendix to the book.

Religious apostasy led to political disorganization in Israel. Shortly after Israel departed from God it began to come apart as a nation. The people stopped working together toward their God-given goal of possessing the entire land and began fighting with one another instead. At the beginning of the amphictyony the tribes were fairly united, but by the end of this period of Israel's history anarchy prevailed (21:25).

The government in Israel deteriorated from theocracy (rule by God) to anarchy (no rule or government). Israel became fragmented, weak, and unable to withstand her enemies. This is ironic because after Joshua died Israel was in position to begin to enjoy the benefits of the theocracy in the land for the first time. Until Judges opens, God was preparing Israel to enjoy the theocracy in the land.

There are several examples of tribal jealousies in Judges (e.g., 8:1-3; 12:1-6), but the worst example of political disorganization is the vignette that concludes the book. This is the civil war in which 11 of the tribes almost annihilated the twelfth, Benjamin (chs. 20-21). Instead of destroying the Canaanites, God's people allowed them to live among them while the Israelites proceeded to destroy one another.

Another evidence of Israel's deterioration as a nation was social chaos.

Three characteristics marked the social chaos in Israel during the period of the judges. Lawlessness characterized national life. People were afraid to go out in public and traveled the byways rather than the highways of the land (5:6). People committed violent crimes without fear of punishment (ch. 19). Blindness also characterized the people. They were blind to what was happening in their midst, namely, God using discipline after apostasy to bring them to repentance and deliverance. They were also blind to God's dealings with their ancestors in their history. Third, immorality marked Israel's social life. Even Samson, one of the judges, was a victim of this cancer.

The story of the Levite and his concubine who visited the town of Gibeah (ch. 19) is a slice of life out of the period of the judges that shows the immorality that characterized Israel's social life. The behavior demonstrated in this story was the fruit of departure from God. The sin that had previously characterized the Canaanites of Sodom (Gen. 19) now marked God's people. Chapter 19 is a third part of the appendix to the book.

God revealed this process of deterioration to warn all people. Spiritual apostasy leads to political disorganization and social chaos. Social and governmental evils rise out of spiritual conditions. When the Israelites repented and rededicated themselves to God, God brought political deliverance and restored social order.

Judges not only reveals what causes deterioration, but it also clarifies the steps to restoration. Israel's history during this period resembles a downward spiral. The general trend was downward. Nevertheless there were six revivals of the peoples' faith in God and commitment to him too. These revivals cycled in Israel's history at this time.

Israel began from a privileged position of divine blessing.

In time the people apostatized by turning away from God and His covenant to the gods and practices of the Canaanites.

To bring them back to Himself God disciplined His people by allowing them to fall under the control and domination of their enemies. Israel chose to bow down to idols, so God allowed the idolaters to bend her over in bondage. The Israelites tolerated the Canaanites, but God made the Canaanites intolerant of them. The people with the birthright to the land had to hide in caves and among the rocks fearing to show themselves (6:2). God disciplined them severely for their apostasy. In Joshua God dealt with sin primarily among the Canaanites, but in Judges He dealt with it primarily among the Israelites. However, God's discipline was always remedial. God designed it to bring the Israelites back to a consciousness of sin and their need for God.

When the Israelites cried out to Yahweh in repentance, God heard their cry and delivered them mercifully. I mean "repentance" in the general sense of turning to God, not in the specific sense of cleaning up the life. God did not give deliverance as a reward the people had earned, but as grace in response to their helpless cry, as the text makes clear.

When they truly repented, He delivered them by raising up a judge. In each case, deliverance came at the right moment. It always came by the right instrument. God raised up the right person in each case. In almost every case God used one person, either a man or a woman. Judges reveals how God remarkably works through all types of different individuals to accomplish His purposes. He raised up the judge whom He had prepared for the needs of his time and place. Each judge was just right for his mission. In almost every case God used one single individual to change the whole course of history in Israel. E. M. Bounds wrote, "The Holy Spirit does not flow through methods, but through man. He does not come on machinery, but on men. He does not anoint plans, but people--people of prayer."

As a result of this deliverance the people rededicated themselves anew to Yahweh. Spiritual revival was the result of God's physical deliverance.

The people then began to enjoy God's blessing again. God gave them rest from the oppression of their enemies. Arthur Cundall labeled these stages "sin, servitude, supplication, and salvation."¹⁷

God's methods are the same today as they were in the days of the judges.

The fact that the writer repeated this cycle of events six times in Judges points to its timeless quality and its universality. Charles Feinberg wrote, "If ever there were history with a purpose it is here."¹⁸

I would state the message of the Book of Judges therefore as follows. Apostasy leads to disorganization and chaos, but repentance results in deliverance and blessing. This is true nationally and personally.

Constable: Judges (Outline)

Outline

I. The reason for Israel's apostasy 1:1-3:6

A. Hostilities between the Israelites and the Canaanites after Joshua's death 1:1-2:5

1. Initial successes and failures ch. 1

2. The announcement of God's discipline 2:1-5

B. Israel's conduct toward Yahweh and Yahweh's treatment of Israel in the period of the judges 2:6-3:6

1. Review of Joshua's era 2:6-10

2. The pattern of history during the judges' era 2:11-23

3. God's purposes with Israel 3:1-6

II. The record of Israel's apostasy 3:7-16:31

A. The first apostasy 3:7-11

B. The second apostasy 3:12-31

1. Oppression under the Moabites and deliverance through Ehud 3:12-30

2. Oppression under the Philistines and deliverance through Shamgar 3:31

C. The third apostasy chs. 4-5

1. The victory over Jabin and Sisera ch. 4

2. Deborah's song of victory ch. 5

D. The fourth apostasy 6:1-10:5

1. The story of Gideon 6:1-8:32

2. Israel's departure from Yahweh 8:33-35

3. The story of Abimelech ch. 9

4. The judgeships of Tola and Jair 10:1-5

E. The fifth apostasy 10:6-12:15

1. Renewed oppression 10:6-7

2. Oppression under the Ammonites 10:8-18

3. Deliverance through Jephthah 10:1-12:7

4. The judgeships of Ibzan, Elon, and Abdon 12:8-15

F. The sixth apostasy chs. 13-16

1. Samson's birth ch. 13

2. Samson's intended marriage to the Timnite ch. 14

3. Samson's vengeance on the Philistines ch. 15

4. Samson's final fatal victory ch. 16

III. The results of Israel's apostasy ch. 17-21

A. The idolatry of Micah and the Danites ch. 17-18

1. The idolatry of Micah ch. 17

2. The apostasy of the Danites ch. 18

B. The immorality of Gibeah and the Benjamites chs. 19-21

1. The atrocity in Gibeah ch. 19

2. The civil war in Israel ch. 20

3. The preservation of Benjamin ch. 21

Constable: Judges

Judges

Bibliography

Aharoni, Yohanan. Land of the Bible. Phildelphia: Westminster Press, 1962.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. Yahweh and the Gods of Canaan. Garden City, N.Y.: Doubleday, 1969.

Alter, Robert. The Art of Biblical Poetry. New York: Basic Books, 1985.

Amit, Yairah. "Judges 4: Its Contents and Form." Journal for the Study of the Old Testament 39 (October 1987):89-111.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Armerding, Carl. "Samson." Interest 49:3 (October 1983):4-7.

Auld, A. G. "Judges I and History: A Reconsideration." Vetus Testamentum 25 (1975):261-85.

"Avraham Biran--Twenty Years of Digging at Tell Dan." Biblical Archaeology Review 13:4 (July-August 1987):12-25.

Barré, Michael L. "The Meaning of prsdn in Judges III 22." Vetus Testamentum 41:1 (1991):1-11.

Bienkowski, Piotr. "The Role of Hazor in the Late Bronze Age." Palestinian Exploration Quarterly 119:1 (January-June 1987):50-61.

Block, Daniel I. "Gideon: A Rough Vessel." The Standard 77:2 (February 1987):25-27.

_____. Judges, Ruth. The New American Commentary series. Nashville: Broadman & Holman Publishers, 1999.

_____. "The Period of the Judges: Religious Disintegration under Tribal Rule." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 39-58. Grand Rapids: Baker Book House, 1988.

_____. "The Role of Language in Ancient Israelite Perception of National Identity." Journal of Biblical Literature 103:3 (September 1984):321-340.

_____. "Will the Real Gideon Please Stand Up? Narrative Style and Intention in Judges 6-9." Journal of the Evangelical Theological Society 40:3 (September 1997):353-66.

Boling, Robert G. Judges. Anchor Bible series. Garden City, N.Y.: Doubleday, 1975.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

Bruce, F. F. "Judges." In The New Bible Commentary: Revised, pp. 252-276. Edited by D. Guthrie and J. A. Motyer. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970.

Bush, George. Notes on Judges. New York: Newman & Ivison, 1852; reprint ed., Minneapolis: James & Klock Publishing, 1976.

Cassel, Samuel H. "Strong Man: A Scripture Study of the Weaknesses in Strength." Foundations 2 (1959):264-68.

Childe, V. Gordon. New Light on the Most Ancient East. New York: Norton, 1969.

Constable, Thomas L. "A Theology of Joshua, Judges, and Ruth." In A Biblical Theology of the Old Testament, pp. 89-113. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Cottrell, Leonard. The Anvil of Civilization. New York: New American Library, 1957.

Craigie, Peter C. "A Reconsideration of Shamgar ben Anath (Judg. 3:31 and 5:6)." Journal of Biblical Literature 91.2 (June 1971):239-40.

_____. Ugarit and the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Creason, James Frederick, Jr. "A Biblical Theology of Judges." Biblical Viewpoint 19:2 (November 1985):73-77.

Culver, Robert D. "Did Jephthah Really Slay His Daughter and Offer Her Body as a Burnt Offering?" Evangelical Christian 55:2 (February 1959):69-70.

Cundall, Arthur E. "Judges." In Judges and Ruth by Arthur E. Cundall and Leon Morris. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1968.

_____. "Judges--An Apology for the Monarchy." Expository Times 81 (October 1969-September 1970):178-81.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Daube, D. "Gideon's Few." Journal of Jewish Studies 7 (1956):155-61.

Davis, Dale Ralph. "Comic Literature--Tragic Theology: A Study of Judges 17-18." Westminster Theological Journal 46 (1984):156-63.

_____. Such a Great Salvation. Grand Rapids: Baker Book House, 1990.

Davis, John J. "Conquest and Crisis." In A History of Israel by John J. Davis and John C. Whitcomb. N.p., 1970; reprint ed., Grand Rapids: Baker Book House, 1980.

Day, John. "Asherah in the Hebrew Bible and Northwest Semitic Literature." Journal of Biblical Literature 105:3 (September 1986):385-408.

Dothan, Trude. "What We Know About the Philistines." Biblical Archaeology Review 8:4 (July-August 1982):20-44.

Dumbrell, William J. "In Those Days There Was No King in Israel; Every Man Did What Was Right in His Own Eyes.' The Purpose of the Book of Judges Reconsidered." Journal for the Study of the Old Testament. 25 (1983):23-33.

Dyer, Charles H., and Eugene H Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Emmrich, Martin. "The Symbolism of the Lion and the Bees: Another Ironic Twist in the Samson Cycle." Journal of the Evangelical Theological Society 44:1 (March 2001):

Exum, J. Cheryl. "Aspects of Symmetry and Balance in the Samson Saga." Journal for the Study of the Old Testament 19 (1981):3-29.

_____. "The Centre Cannot Hold: Thematic and Textual Instabilities in Judges." Catholic Biblical Quarterly 52 (July 1990):410-31.

_____. "The Theological Dimension of the Samson Saga." Vetus Testamentum 33:1 (1983):30-45.

Exum, J. Cheryl, and J. William Whedbee. "Isaac, Samson, and Saul: Reflections on the Comic and Tragic Visions." Semeia 32 (1984):5-40.

Feinberg, Charles L. "Notes on the Book of Judges." Unpublished class notes, Dallas Theological Seminary, n.d.

Ferguson, Robert U., Jr. "The Danger of Playing Games with God." Pulpit Digest 64:468 (July-August 1984):31-34.

Fritz, Volkmar. "Conquest or Settlement? The Early Iron Age in Palestine." Biblical Archaeologist 50:2 (June 1987):84-100.

Gardner, Joseph L., ed. Reader's Digest Atlas of the Bible. Pleasantville, N.Y.: Reader's Digest Association, 1985.

Garstang, John. Joshua, Judges. The Foundations of Bible History series. New York: Richard R. Smith, 1931.

Gooding, D. W. "The Composition of the Book of Judges." Eretz Israel 16 (1982):70-79.

Gordon, Cyrus. The Ancient Near East. New York: W. W. Horton, 1965.

Gottlieb, Freema. "Three Mothers." Judaism 30 (Spring 1981):194-203.

Gray, G. Buchanan. The Forms of Hebrew Poetry. Library of Biblical Studies series. Revised ed. New York: Ktav Publishing Co., 1972.

Gray, John. Joshua, Judges and Ruth. New Century Bible Commentary series. London: Thomas Nelson and Sons, 1967.

Greenspahn, Frederick E. "An Egyptian Parallel to Judg 17:6 and 21:25." Journal of Biblical Literature 101:1 (1982):129-35.

_____. "The Theology of the Framework of Judges." Vetus Testamentum 36:4 (October 1986):385-96.

Gunn, D. M. "Narrative Patterns and Oral Tradition in Judges and Samuel." Vetus Testamentum 24:3 (July 1974):286-317.

Halpern, Baruch. "The Rise of Abimelek Ben-Jerubbaal." Hebrew Annual Review 2 (1978):79-100.

Hawkes, Jacquetta. The First Great Civilizations. New York: Knopf, 1973.

Henry, Matthew. Commentary on the Whole Bible. 6 vols. New York: Revell, n.d.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology series. Grand Rapids: Baker Book House, 1983.

Horn, Siegfried H. Biblical Archaeology: A Generation of Discovery. Washington: Biblical Archaeology Society, 1985.

Inrig, Gary. Hearts of Iron, Feet of Clay. Chicago: Moody Press, 1979.

The International Standard Bible Encyclopaedia, 1939 ed. S.v. "Judges, Book of," by A. S. Geden, 3:1772-75.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kallai, Z. "The Conquest of Northern Palestine in Joshua and Judges." Proceedings of the Fifth World Congress of Jewish Studies. Vol I. Jerusalem: World Union of Jewish Studies, 1969.

Keil, C. F., and Franz Delitzsch. Joshua, Judges, Ruth. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. "The Old Testament in its Context: 3 From Joshua to Solomon." Theological Students' Fellowship Bulletin 61 (1971):5-14.

Klein, L. R. The Triumph of Irony in the Book of Judges. Journal for the Study of the Old Testament Supplement 68. Sheffield, England: Almond Press, 1987.

Lasine, Stuart. "Guest and Host in Judges 19: Lot's Hospitality in an Inverted World." Journal for the Study of the Old Testament 29 (1984):37-59.

Laughlin, John C. H. "Dan." Biblical Illustrator 9:4 (Summer 1983):40-46.

Lawhead, Alvin S. "Grace in the Book of Judges." Preacher's Magazine 58:3 (March-May 1983):25-27.

Lewis, Arthur H. Judges and Ruth. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

Lindars, Barnabas. "Deborah's Song: Women in the Old Testament." Bulletin of the John Rylands University Library of Manchester 65:2 (Spring 1983):158-75.

Lindsey, F. Duane. "Judges." In The Bible Knowledge Commentary: Old Testament, pp. 373-414. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

MacIntosh, A. A. "The Meaning of MKLYM in Judges XVIII 7." Vetus Testamentum 35:1 (January 1985):68-76.

Malamat, A. "The Danite Migration and the Pan-Israelite Exodus-Conquest: A Biblical Narrative Pattern." Biblica 51 (1970):1-16.

Manor, Dale W. "The Topography and Geography of the Jezreel Valley as they Contribute to the Battles of Deborah and Gideon." Near Eastern Archaeology Society Bulletin NS28 (Winter 1987):25-32.

Margalith, Othniel. "The Legends of Samson/Heracles." Vetus Testamentum 37:1 (January 1987):63-70.

_____. "More Samson Legends." Vetus Testamentum 36:4 (October 1986):397-405.

_____. "Samson's Foxes." Vetus Testamentum 35:2 (April 1985):224-29.

_____. "Samson's Riddle and Samson's Magic Locks." Vetus Testamentum 36:2 (April 1986):225-34.

Matthews, Victor H. "Hospitality and Hostility in Judges 4." Biblical Theology Bulletin 21 (Spring 1991):13-21.

Mazar, Amihai. Archaeology of the Land of the Bible 10,000-586 B.C.E. New York: Doubleday, 1990.

_____. "Bronze Bull Found in Israelite High place' From the Time of the Judges." Biblical Archaeology Review 9:5 (September-October 1983):34-40.

_____. "On Cult Places and Early Israelites: A Response to Michael Coogan." Biblical Archaeology Review 15:4 (July-August 1988):45.

_____ "A Philistine Temple at Tell Qasile." Biblical Archaeologist 36 (1973):43-48.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Paul's Use of About 450 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

Mitchell, T. Crichton. "Abimelech--The Bramble King." Preacher's Magazine 58:3 (March-May 1983):16-19, 61.

Monson, James M. The Land Between. Jerusalem: By the Author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Mosca, Paul G. "Who Seduced Whom? A Note on Joshua 15:18// Judges 1:14." Catholic Biblical Quarterly 46 (1984):18-22.

Mullen, E. Theodore, Jr. "The Minor Judges': Some Literary and Historical Considerations." Catholic Biblical Quarterly 44 (April 1982):185-201.

Nel, Philip. "The Riddle of Samson (Judg. 14, 14.18)." Biblica 66:4 (1985):534-45.

The New Bible Dictionary. 2nd ed. S.v. "Judges," by G. T. Manley and D. J. Wiseman.

_____. 2nd ed. S.v. "Mesopotamia," by D. J. Wiseman.

_____. 2nd ed. S.v. "Mill, Millstone," by A. R. Millard.

_____. 2nd ed. S.v. "Number," by R. A. H. Gunner.

Niditch, Susan. "The Sodomite' Theme in Judges 19-20: Family, Community, and Social Disintegration." Catholic Biblical Quarterly 44:3 (July 1982):365-78.

Noth, Martin. The History of Israel. 2nd ed. New York: Harper and Row, 1960.

O'Connell, R. H. The Rhetoric of the Book of Judges. Vetus Testamentum Supplement 63. Leiden, Netherlands: Brill, 1996.

O'Connor, M. "The Women in the Book of Judges." Hebrew Annual Review 10 (1986):277-93.

The Oxford Dictionary of Quotations. Second ed. London: Oxford University Press, 1955.

Paterson, John H. "The Touchy Tribe." Toward the Mark 16:6 (November-December 1987):110-13.

Peet, J. H. John. "The Chronology of the Judges--Some Thoughts." Journal of Christian Reconstruction 9:1-2 (1982-83):161-81.

Pfeiffer, Robert H. Introduction to the Old Testament. New York: Harper & Brothers, 1941.

Rediger, G. Lloyd. "The Samson Syndrome." Church Management--The Clergy Journal 60:7 (May-June 1984):78-79.

Rendall, Ted S. "The Samson Syndrome." Prairie Overcomer 27:7 (July-August 1984):4-19.

Revell, E. J. "The Battle with Benjamin (Judges xx 29-48) and Hebrew Narrative Techniques." Vetus Testamentum 35:4 (October 1985):417-33.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Scott, Walter. Exposition of the Revelation of Jesus Christ. London: Pickering and Inglis Ltd., n.d.

Shanks, Hershel. "Two Early Cult Sites Now Questioned." Biblical Archaeology Review 14:1 (January-February 1988):48-52.

Soggin, J. A. Judges: A Commentary. Translated by J. S. Bowden. Old Testament Library series. Philadelphia: Westminster Press, 1981.

Stek, John H. "The Bee and the Mountain Goat: A Literary Reading of Judges 4." In A Tribute to Gleason Archer, pp. 53-86. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Tanner, J. Paul. "The Gideon Narrative as the Focal Point of Judges." Bibliotheca Sacra 149:594 (April-June 1992):146-61.

Torcszyner, Harry. "The Riddle in the Bible," Hebrew Union College Annual 1 (1924):125-49.

Tsevat, Matitiahu. "Two Old Testament Stories [Gen. 32:23-32 and Judg. 10:1-5; 12:7-15] and their Hittite Analogues." Journal of the American Oriental Society 103:1 (January-March 1983):321-26.

Unger's Bible Dictionary. 1957 ed., S.v. "Philistines," by Merrill F. Unger, pp. 859-61.

Unterman, Jeremiah. "The Literary Influence of The Binding of Isaac' (Genesis 22) on The Outrage at Gibeah' (Judges 19)." Hebrew Annual Review 4 (1980):161-66.

van Wyk, W. C. "The Fable of Jotham in its Ancient Near Eastern Setting." In Studies in Wisdom Literature, pp. 89-95. Edited by W. C. van Wyk. OTWSA Series, nos. 15 & 16. N.p., n.d.

Vickery, John B. "In Strange Ways: The Story of Samson." In Images of Man and God: Old Testament Short Stories in Literary Focus. Edited by Burke O. Long. Sheffield, England: Almond Press, 1981.

Walvoord, John F. The Revelation of Jesus Christ. Chicago: Moody Press, 1966.

Washburn, David L. "The Chronology of Judges: Another Look." Bibliotheca Sacra 147:588 (October-December 1990):414-25.

Webb, Barry G." The Book of Judges: An Integrated Reading. JSOT Supplement Series 46. Sheffield: JSOT Press, 1987.

_____. The Theme of the Jephthah Story (Judges 10:6-12:7)." Reformed Theological Review 45:2 (May-August 1986):34-43.

Webster's New World Dictionary of the American Language. College ed. Cleveland and New York: World Publishing Co., 1953.

Wilkinson, Elizabeth. "The Hapax Legomenon of Judges IV 18." Vetus Testamentum 33:4 (1983):512-13.

Williams, J. G. "The Structure of Judges 2:6-16:31." Journal for the Study of the Old Testament 49 (1991):77-85.

Wolf, Herbert. "Judges." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

Wood, Leon. Distressing Days of the Judges. Grand Rapids: Zondervan Publishing House, 1975.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, G. Ernest. Shechem, the Biography of a Biblical City. New York: McGraw Hill, 1965.

Copyright 2003 by Thomas L. Constable

Haydock: Judges (Book Introduction)

INTRODUCTION.

THE BOOK OF JUDGES.

This Book is called Judges, because it contains the history of what passed under the government of the judges, who ruled Israel before they had kings. The writer of it, according to the more general opinion, was the prophet Samuel. (Challoner) --- Some are of opinion, that the judges might have each left records of their respective administration, (Menochius) which might be put in order by Samuel. The author of this book seems to have lived under the reign of Saul, before David had expelled the Jebusites, chap. xviii. 31. (Du Hamel) --- The captivity, which is mentioned [in] ver. 30, must be understood of that when the ark of God, as well as the idol Micha, and may of the people were taken by the Philistines. (Huet) --- Many passages of the Psalms, &c., are taken from this book, which shew its antiquity, Psalm lxvii. 8., and 2 Kings xi. 21. The divine Providence is here displayed in a very striking manner. (Du Hamel) --- The theocracy still subsisted and God generally chose these judges to be his ministers, and to deliver the people, on their repentance, from some dreadful calamity. (Haydock) --- They exercised a supreme power, yet without bearing the insignia of regal authority, or imposing taxes, or making any alteration in the established laws. The Suffetes, who were Carthaginian magistrates, seem to have taken their name from these Ssuptim. (Du Hamel) --- When God did not raise up judges, in an extraordinary manner, a kind of ananchy prevailed. (Haydock) --- Each of the tribes regarded only their own affairs, and the republic was dissolved. (Grotius) --- Prosperous and unfortunate days succeeded each other, in proportion as the people gave themselves up to repentance or to dissolution. Sicut se habebant peccata populi & misericordia Dei, alternaverunt prospera & adversa bellorum. (St. Augustine, City of God xviii. 23.) St. Jerome (ep. ad Eust. & ad Paulin.) exhorts us to penetrate the spiritual sense of the historical books, and he regards "the judges as so many figures" of the apostles, who established the church of Christ. Though some of them had been noted for their misconduct, they were reclaimed by the grace of God. Then all the judges, every one by name, whose heart was not corrupted, who turned not away from the Lord, that their memory might be blessed, &c., Ecclesiasticus xlvi. 13, 14. (Worthington) --- St. Paul mentions four of them, though the conduct of Jephte and of Samson might have been regarded as more exceptionable than that of Othoniel, who is said to have been filled with the spirit of the Lord, chap. iii. 10. Serarius doubts not but they are all in heaven. Salien (in the year of the world 2640,) supposes that the transactions recorded in the five last chapters, took place before this 40th year from the death of Josue, which was the last of Othoniel. With respect to the chronology of these times, there are many opinions. Houbigant endeavours to shew that the system of Usher is inadmissible, as well as that of Petau. Marsham maintains that many of the captivities, and of the Judges, related only to some tribes, so that the different years which are specified, must be referred to the same period of time. Thus while Jephte ruled over those on the east side of the Jordan, and fought against the Ammonites, other judges endeavoured to repel the armies of the Philistines on the west. See 3 Kings vi. 1., and Judges xi. 16. By this expedient, he finds no difficulty in shewing that 480 years elapsed from the departure out of Egypt till the building of the temple, and that the Israelites had occupied the country of the Ammonites during the space of 300 years. (Haydock) --- Houbigant seems to adopt this system in some respects, and he thinks that errors have crept into some of the numbers, so that Aod procured a peace of only 20 instead of 80 years, &c. He observes that the name of judge here designates, 1. A warrior, like Samson; 2. a person who passes sentence according to the law, which was the office of Heli; 3. one divinely commissioned to exercise the sovereign authority, as Samuel did, even after Saul had been elected king. (Proleg. Chronol.) Others have compared the power of these judges with that of the Roman Dictators, or the Archontes of Athens. (Serarius) --- They were properly God's lieutenants. Their revenue seems to have been very precarious, and their exterior deportment modest and unassuming. They were guided by the declarations of the high priests, when arrayed with the Urim and Thummim; and their business was to promote the observance of the true religion, and to defend the people of God. This book concludes with the history of Samson, describing the transactions of 317 years, (Calmet) according to the calculation of Usher, which has met with the approbation of many of the learned, and is therefore chiefly inserted in this edition, as it was in that which was published in 1791, at Dublin, by the care of the Rev. B. Mac Mahon, who seems to have made some alterations. It is not indeed free from many serious difficulties. But we have not leisure to examine them at present. See chap. iii. 11, 30. We shall only subjoin the chronological table of Houbigant, which is not very common, that the reader may perceive where they are chiefly at variance. Moses governed 40 years, Josue 20, the Ancients 20, king of Mesopotamia 8, Othoniel 40, Moabites 18, Aod 20, Samgar 0, the Chanaanites 20, Debora and Barac 40, Madianites 7, Gedeon 40, Abimelech 3, Thola 23, Ammonites 0, Jair 22, Jephte 6, Abesan 7, Ahialon 10, Abdon 8, Philistines 0, Samson 20, and with Heli 20, Heli and Samuel 25, Samuel and Saul 20, David 40, Solomon 3. In the 4th year of his reign the temple was begun, 480 years after the liberation from Egypt. Those to whom no years are assigned, lived at the same time with others whose years enter into the calculation. Thus Samgar gained a victory over the Philistines, while the Chanaanites held the Israelites in subjection, chap. iii. 31. For other particulars we must refer to the author. (Chron. sacra.) (Haydock)

Gill: Judges (Book Introduction)

INTRODUCTION TO JUDGES

The title of this book in the Hebrew copies is Sepher Shophetim, the Book of Judges; but the Syriac and Arabic interpreters call it,

"the Book of the Judges of the Children of Israel;''

and the Septuagint only Judges; so called, not because it was written by them, though some think it was compiled out of annals and diaries kept by them; but it seems to be the work of one person only: the true reason of its name is, because it treats of the judges of Israel, gives an account of their lives and actions, and especially such as concerned their office; which office was different from that of kings, and seems only to have been occasional, and chiefly lay in delivering the people out of the hands of their enemies, when oppressed, distressed, or carried captive by them; in protecting them in the enjoyment of their country, rights, and liberties; in leading out their armies against their enemies when needful; and in settling differences, judging law suits, and administering justice. The government of the nation, during their time, was a theocracy. It is not certain who was the penman of this book; some ascribe it to King Hezekiah, others to Ezra; but the Jewish writers ^a are generally of opinion that it was written by Samuel, which is most likely, who was the last of the judges; and it seems plainly to be written before the times of David, us appears from a speech of Joab, 2Sa 11:21; and from some passages in Psa 68:8, which seem to refer or allude to Jdg 5:4; and from Jerusalem being called Jebus, which shows it to be inhabited by the Jebusites in the time of the writer of this book, whereas it was taken out of their hands by David; besides, Samuel himself refers to the annals of this book; 1Sa 12:9; and from whose testimonies, as well as from others in the New Testament, there is no doubt to be made of its being genuine and authentic, and written by divine inspiration; as is evident from the use the Apostle Paul, and the author of the epistle to the Hebrews, have made of it, Act 13:20; it is useful as an history, and without which the history of the people of Israel would not be complete; it containing an account of all their judges, excepting the two last, Eli and Samuel, of whom an account is given in the following books, and of some facts incidental to those times, related in an appendix at the end of it, concerning the idol of Micah, and the war of Benjamin; and furnishes out many useful moral observations concerning God's displeasure at sin in his own people Israel, and his corrections for it; and about his providential care of them in raising up for them deliverers in their time of need, as well as points at various virtues and excellencies in great and good men, worthy of imitation. It contains, according to Piscator, Dr. Lightfoot, and others, an history of two hundred ninety and nine years.

Gill: Judges 14 (Chapter Introduction)

INTRODUCTION TO JUDGES 14

This chapter treats of Samson's courtship, and marriage of a Philistine woman, Jdg 14:1 of his meeting with a young lion as he went courting, and of his slaying it, and afterwards finding honey in it, Jdg 14:6, of a riddle which be framed out of this incident, and put to his companions at his marriage to solve, giving them seven days to do it in, with a promise of a reward, Jdg 14:10 and of their solving it by means of his wife, who got the secret from him, Jdg 14:15, which led him to slay thirty Philistines, to make good his promise of thirty sheets and changes of raiment, and to leave his newly married wife, who was given to his companion, Jdg 14:19.