Judges 14:14

Israel's hero, like Sisera, was defeated by a woman (Judges 4:21; see study note on Judges 8:20–21).

HIS RIDDLE. (Jdg 14:12-18)

I will now put forth a riddle--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.

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.

And he said unto them, out of the eater came forth meat,.... Out of a devouring eater, such as the lion is, came forth honey, or that was taken out of it, which Samson, and his father and mother, ate of, and which was the common food of some persons, as of John the Baptist:

and out of the strong came forth sweetness: not only out of that which was strong in body while alive, but of a strong and ill scent, as the carcass of a dead lion is, and out of that came forth honey, than which nothing is sweeter. Josephus (m) expresses it,"that which devours all things furnishes out pleasant food, when that itself is altogether unpleasant:"

and they could not in three days expound the riddle; so long they laboured to find it out, but then began to despair of it.

(m) Antiqu. l. 5. c. 8. sect. 6.

i.e. Out of that strong and devouring creature, the lion, came forth sweet meat, to wit, honey; withal it is covertly implied, that the Philistines, though now they had strength on their side, and dominion over Israel, whom they did devour upon all occasions, yet at last they should become meat to the Israelites.

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. Mller, 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 Sa2 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.