Judges 14:20

Jdg 14:20 But Samson’s wife was [given] to his companion, whom he had used as his friend.

Ver. 20. But Samson’s wife was given to his companion.] To his Paranymph {a} {Joh 3:29} the first and chief brideman, his bosom friend, who haply had ploughed with this wanton heifer before. Wrongs done by a friend are more unsufferable. "It was thou, my friend," {Psa 55:13} saith David.

{a} Pronubus, Nυμφαγωγος.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jdg 14:20. Samson’s wife was given, by her father, to his companion, &c. — That is, to the chief of the bride-men, to whom he had shown most respect and kindness. This aggravated the insult that was offered to Samson, in proportion as this person had been more familiar with him, and had been treated by him in a more friendly manner than the rest that afforded him their company. This ungenerous friend might possibly be the man distinguished by the appellation of the friend of the bridegroom. See Joh 3:29.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Samson's wife was given to his companion, whom he had used as his friend--that is, "the friend of the bridegroom," who was the medium of communicating during the festivities between him and his bride. The acceptance of her hand, therefore, was an act of base treachery, that could not fail to provoke the just resentment of Samson.

Next: Judges Chapter 15

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 20. But Samson's wife was given to his companion] This was the same kind of person who is called the friend of the bridegroom, Joh 3:29. And it is very likely that she loved this person better than she loved her husband, and went to him as soon as Samson had gone to his father's house at Zorah. She might, however, have thought herself abandoned by him, and therefore took another; this appears to have been the persuasion of her father, Jdg 15:2. But her betraying his secret and his interests to his enemies was a full proof he was not very dear to her; though, to persuade him to the contrary, she shed many crocodile tears; see Jdg 14:16. He could not keep his own secret, and he was fool enough to suppose that another would be more faithful to him than he was to himself. Multitudes complain of the treachery of friends betraying their secrets, &c., never considering that they themselves have been their first betrayers, in confiding to others what they pretend to wish should be a secret to the whole world! If a man never let his secret out of his own bosom, it is impossible that he should ever be betrayed.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(20) To his companion, whom he had used as his friend—i.e., to the chief of the paranyraphs (the bride-conductor, LXX.); “the friend of the bride-groom” (Joh_3:29). Hence, even if the suspicion as to the meaning of Samson’s words in Jdg_14:18 be unfounded, it is clear that there was treachery and secret hostility at work. Bunsen renders the phrase, “to his companion, whose friend (amica) she was.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. After this violent rupture, and to make up for the disgrace inflicted upon the bride, she was given to his groomsman who had acted as his groom; cf. Jdg_15:2; Jdg_15:6, St Joh_3:29. LXX. cod. A renders by the technical word νυμφαγωγός, the leader of the bride.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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, Mat 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.

Next: Judges Chapter 15

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

His companion - Perhaps one of those mentioned in Jdg 14:11. The transaction denotes loose notions of the sanctity of marriage among the Philistines. It should be noted carefully that the practical lesson against ungodly marriages comes out most strongly in this case and that the providential purpose which out of this evil brought discomfiture to the Philistines, has nothing to do with the right or wrong of Samson’s conduct.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Companions, the chief friends of the bridegroom, (John iii. 29,) the paranymph. (St. Ambrose) (Calmet) --- Protestants, "But Samson’s wife was given to his companion, whom he had used as his friend." It seems her father had supposed, from Samson’s keeping away for a long time, that he had abandoned her. (Haydock) --- But, though he offered some sort of recompense, (Menochius) he justly fell a victim to the people’s rage, who abhorred adultery, (Calmet) and were irritated at the persecution which he had brought upon them, chap. xv. 2, 6. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Samson’s wife was given, by her father, to the chief of the bridemen, to whom he had showed most respect and kindness.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

20. To his companion — One of the “thirty.” “To treason she adds infidelity. Meanness of disposition gives birth to every thing that is bad. It can neither love nor be faithful; but least of all can it comprehend such a man as Samson was.” — Cassel.

Whom he had used as his friend — Used most confidentially of the thirty, and had intrusted the most delicate matters to his hand. The one who was used for this purpose is called in the New Testament the friend of the bridegroom. Joh_3:29. The father of Samson’s wife understood from his anger that he utterly hated her, (Jdg_15:2,) and renounced all claim to her; but, instead of apologizing, or trying to turn away his wrath, he gave another exhibition of Philistine perfidy by giving her to a rival, and so made the breach utterly irreparable. Here notice how low was this Philistine’s notion of the sanctity of marriage.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

His companion no doubt his "best man," the "friend of the bridegroom." The parents of the Thimnathite, having no doubt obtained Samson"s dower, and supposing him to have finally broken with his treacherous wife, proceeded to give her in marriage to the Philistine young man who had been Samson"s friend perhaps the man to whom she had told the riddle. The sad end of this unhappy alliance fully justified the opposition of Samson"s parents to it in ver. 3.

How Confidence in wicked men is rewarded.

The world is full of such instances of misplaced trust. The fable of the viper and the husbandman. It is hard to persuade men of the utter folly of worldly friendships and alliances. Only the most severe warnings and painful consequences will suffice to disabuse the mind. At the same time that the carnal nature of God"s servant draws him towards the enemies of his country and his faith, God"s providential dispensations are working out an effectual divorce, and preparing Samson for deadly hostility to his quondam friends.

I THE CONFIDENCE WE PLACE IN THE WICKED WILL CERTAINLY BETRAY US.

II GOD SEEKS BY STERN LESSONS TO SEPARATE HIS PEOPLE FROM THE WORLD.

III NONE ARE SO OPPOSED TO THE CHARACTERS AND PRACTICES OF THE WICKED AS THOSE WHO HAVE BEEN BETRAYED BY THEM. M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Was given - By her father. Whom he had used - That is, to the chief of the bride-men, to whom he had shewed most respect and kindness.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

To a Friend. To one of the wedding attendants.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.