Judges 14:16
Ver. 16. And Samson's wife wept before him,.... When she came to him to get out of him the explanation of the riddle, thinking that her tears would move him to it:and said, thou dost but hate me, and lovest me not: another artifice she used, well knowing he could not bear to have his affection called in question, which was now very strong, as is usual with newly married persons:thou hast put forth a riddle unto the children of my people; her countrymen, fellow citizens, and neighbour, and could not but be dear to her, and respected by her; so that what affected and afflicted them must have some influence upon her:and hast not told me; that is, the explanation of it, otherwise it is likely she had heard the riddle itself told:and he said unto her behold, l have not told it my father nor my mother, and shall I tell it thee? his parents he was greatly indebted to, for whom he had the highest reverence and esteem, whose fidelity and taciturnity he had sufficient knowledge of, and yet he had not thought fit to impart it to them; how therefore could she expect to be trusted with such a secret, with whom he had not been long acquainted, not long enough to know whether she could keep it or not? Judges 14:17Ver. 17. And she wept before him the seven days, while the feast lasted,.... Those that remained of the seven days, from the fourth to this time, as Kimchi seems rightly to interpret it; though some think she began to beseech him with tears, on the first day of the feast, to impart the secret to her for her own satisfaction; and then, after the men had urged her on the fourth day to persuade her husband to it, she continued pressing him more earnestly with tears unto the seventh day. Some, as Abarbinel observes, and to whom he seems to incline, think there were fourteen days, seven days before the festival began, on the last of which they importuned her to try to get the secret from him, Jud 14:15, and that she continued pressing all the second seven days; but it seems quite clear that it was at the beginning of the seven days of the feast that the riddle was put, which was to be explained within that time, Jud 14:12and it came to pass on the seven day, that he told her, because she lay sore upon him; pressed him most earnestly with her entreaties, cries, and tears:and she told the riddle to the children of her people; though she knew it would be to her husband's detriment, and that he must be obliged to give them thirty sheets of linen, and as many suits of apparel, and though it is probable she had promised not to tell them. Judges 14:18Ver. 18. And the men of the city said unto him, on the seventh day, before the sun went down,.... And so soon, enough to free them from the obligation they otherwise would have been under, to have given him the sheets and changes of raiment agreed unto:what is sweeter than honey? nothing, at least that was known, sugar not being invented. Julian the emperor {n}, in commendation of figs, shows, from various authors, that nothing is sweeter than they, excepting honey:and what is stronger than a lion? no creature is, it is the strongest among beasts, Pr 30:30. Homer {o} gives the epithet of strong to a lion:and he said unto them, if ye had not ploughed with my heifer; meaning his wife, whom he compares to an heifer, young, wanton, and unaccustomed to the yoke {p}; and by "ploughing" with her, he alludes to such creatures being employed therein, making use of her to get the secret out of him, and then plying her closely to obtain it from her; and this diligent application and search of theirs, by this means to inform themselves, was like ploughing up ground; they got a discovery of that which before lay hid, and without which they could never have had the knowledge of, as he adds:ye had not found out my riddle; the explanation of it. Ben Gersome and Abarbinel interpret ploughing of committing adultery with her; in which sense the phrase is used by Greek and Latin writers {q}; but the first sense is best, for it is not said, "ploughed my heifer", but with her.{n} Opera, par. 9. epist. 24. {o} Odyss. 4. ver. 336. {p} Vid. Horat. Carmin, l. 2. ode 5. Graja. "Juvenca venit". Ovid. ep. 5. ver. 117. {q} Vid. Bochart. Hierozoic par. 1. l. 2. c. 41. col. 406. Judges 14:19Ver. 19. And the Spirit of the Lord came upon him,.... The Spirit of might from the Lord, as the Targum; which filled him with zeal and courage, animating him to the following undertaking, and increased his bodily strength to perform it:and he went down to Ashkelon; one of the five principal cities of the Philistines; it lay near the Mediterranean sea, and, according to Bunting {r}, was twenty four miles from Timnath; why he went so far, is not easy to say; some think there was some grand solemnity or festival observed there at this time, which he knew of, when persons put on their best suits of apparel, and such he wanted: and slew thirty men of them; in vindication of which, it may be observed, that Samson was now raised up of God to be judge of Israel; and that he acted now as such, and under the direction and impulse of the Spirit of God, and the persons he slew were the common enemies of Israel; and if now observing a festival in honour of their gods, they were justly cut off for their idolatry:and took their spoil; their clothes off their backs, stripped them of their apparel, and even of their shirts, all which he brought away with him: and here it may be observed, that though Samson was a Nazarite, yet not a common one, and was an extraordinary person, and not in all things bound to the law of the Nazarites; at least that law was dispensed with in various instances relative to him, as taking honey out of the carcass of the lion, and here stripping dead bodies which were defiling, and other things:and gave change of garments unto them which expounded the riddle; to the thirty companions, to whom it was proposed, each man a suit of apparel taken from the thirty men he slew at Ashkelon, and sheets or shirts also no doubt, though not expressed. Indeed some have thought, because they did not find out the riddle of themselves, he did not give them the whole premium, and that by their own consent:and his anger was kindled; against his wife, for her treachery and unfaithfulness to him, and against his companions for their deceitful usage of him, and against the citizens of the place, who perhaps laughed at him, being thus tricked and deceived:and he went up to his father's house; left his wife, and her relations, and his companions, and the men of Timnath, and betook himself to his father's house again, as if he had been never married; his parents very probably had returned before him.{r} Travels of the Patriarchs, &c. p. 116. Judges 14:20Ver. 20. But Samson's wife was given to his companion,.... By her father, and with her consent, both being affronted and provoked by Samson leaving her, who judged her not only to be injured, but hereby discharged from him, and free to marry another:and whom he had used as his friend; though there were thirty of them that were his companions, yet there was one of them that was the principal of them, and was the most intimate with him, whom he used in the most friendly manner, and admitted to a more free conversation than the rest, the same that is called the friend of the bridegroom, Joh 3:29 while the others were called the children of the bridechamber, Mt 9:15. It is not unlikely that this person had too much intimacy with Samson's wife before, and so had the secret of the riddle from her, and so very readily married her, as soon as Samson departed; and all this furnished out an occasion and opportunity, which Samson sought for, to be revenged on the Philistines, as in the following chapter.
John Gill's Exposition of the Entire Bible.