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Judgeschapter 13

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Key verse

The angel of the LORD appeared to the woman and said to her, “It is true that you are barren and have no children; but you will conceive and give birth to a son.

It stands in scene A of the chapter, verses 1 to 14.

The chapter

Chapter summary

Israel is delivered into Philistine hands forty years, and deliverance begins in a barren woman's field. The angel of Jehovah tells Manoah's wife she shall conceive and bear a son, that she must drink no wine or strong drink and eat nothing unclean, and that no razor shall come upon the child's head, 'for the child shall be a Nazirite unto God from the womb: and he shall begin to save Israel out of the hand of the Philistines.' Manoah prays for a second visit and asks the visitor's name, and is told it is wonderful. The flame goes up from the altar and the angel ascends in it; they fall on their faces, certain they will die for having seen God.

Context

History · Samuel · Judges overview

Where the chapter sits

Judges 13 falls in The twelve judges (chapters 3–16). Othniel, Ehud, Shamgar, Deborah, Gideon, Tola, Jair, Jephthah, Ibzan, Elon, Abdon, Samson (and Abimelech as anti-judge). Seven oppression-deliverance cycles.

Samson's annunciation. The angel to Manoah's wife; the Nazirite charge before birth.

Before it: Incomplete conquest; programmatic cycle, chapters 1–2. After it: Appendix: diagnosis of Israel, chapters 17–21.

The whole shape of Judges

The world behind this chapter

Judges 13
When
The Philistine domination begins · c. 1100 BC, in the fortieth year of Philistine rule
Where
Zorah in the low hills of Dan, looking down the Sorek valley toward Philistine country
Who first heard it
Israelites on the Philistine border, where the pressure was economic before it was military

The history

The Philistines were not desert raiders like Midian. They were part of the Sea Peoples who settled the southern coastal plain around 1200 BC, and they built five organized cities, Gaza, Ashkelon, Ashdod, Ekron, and Gath, with pottery, architecture, and burial customs traceable to the Aegean world. Their excavated cities show planned streets and imported styles. They ruled Israel not by annual raiding but by sitting on the trade routes and the metal supply.

The rest of the history, and what it meant to them

This chapter records no crying out. Every other cycle in the book begins with Israel crying to the LORD; here Israel has simply settled into forty years under Philistine rule, comfortable enough not to complain. The deliverance starts without a request.

The Nazirite vow is spelled out in the Law: no wine or anything from the grapevine, no razor on the head, no contact with a dead body. It was normally taken by an adult for a set number of days as a season of special dedication. Samson's is different in three ways, it is imposed before birth, it is for life, and it comes with a mission attached.

The angel's refusal to give his name, and his going up in the altar flame, follow a pattern the first hearers knew from the patriarchs. Manoah's reaction, we shall surely die, because we have seen God, was the standard assumption, and his wife's reply is one of the most level-headed lines in the book: if the LORD meant to kill us, he would not have accepted our offering or told us all this.

What it meant to them

The first hearers lived with the Philistines as a permanent fact, and this chapter says God moved to end it before anyone asked. That is a different kind of mercy than the rest of the book describes.

It also sets the terms Samson will break one at a time. A hearer who knew the Nazirite rules would listen to the next three chapters wincing, the vineyard, the corpse, the razor, long before the hair is cut.

Sources cited

  • John H. Walton, Victor H. Matthews, and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament
  • Roland de Vaux, Ancient Israel: Its Life and Institutions

Every work MannaFest builds on →

A. An angel to a barren woman: no razor on his head

1. (vv. 1-2)

a.delivered them into the hand: This is the seventh and last time the book says Israel did evil in the sight of the Lord, after 2:11, 3:7, 3:12, 4:1, 6:1 and 10:6. Forty years is the longest servitude in Judges, against the eighteen years of Moab at 3:14 and the twenty of Jabin at 4:3, and no verse in this cycle says Israel cried unto the Lord. That beat falls six times earlier, at 3:9, 3:15, 4:3, 6:6, 6:7 and 10:10, so God moves toward a deliverer here while nobody has asked. Zorah stands in Judah's lowland list at Joshua 15:33 and in Dan's at Joshua 19:41, and Dan is the tribe that Judges 18:1 shows still looking for ground to live on.

Judges 13:1, 1 voiceWhat preachers and commentators have said about this verse, in their own words.

Judges 13:1

The Philistines have been mentioned as oppressors of Israel in Jdg 3:31; Jdg 10:7, Jdg 10:11; and the Israelite worship of the gods of the Philistines is spoken of in Jdg 10:6. But this is the first time that we have any detailed history in connection with the Philistines. They continned to be the prominent enemies of Israel until the time of David. Forty years - The Philistine dominion began before the birth of Samson Jdg 13:5, and was in force during Samson’s twenty years’ judgeship Jdg 14:4; Jdg 15:20. The 40 years are, therefore, about coincident with Samson’s life.

Judges 13:2, 2 voices

Judges 13:2

Zorah - See the marginal reference. His wife was barren - To mark more distinctly the high providential destiny of the child that was eventually born. Compare the similar circumstances of the birth of Isaac, Jacob, Samuel, and John the Baptist.

Judges 13:2

Dan signifies a judge or judgment, Gen. xxx. And probably it was with an eye to Samson that dying Jacob foretold, Dan shall judge his people, that is, "he shall produce a judge for his people, though one of the sons of the handmaids, as one, as well as any one, of the tribes of Israel," Gen. xlix.

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

2. (vv. 3-5)

a.angel of the LORD appeared: The messenger comes to the wife rather than the husband, and she is put under part of the vow herself at verse 4, so the abstinence starts before the child does. Numbers 6:2 makes the Nazarite vow voluntary and for a set term, and here it is laid on a boy from the womb and never lifted, which is the shape of the dedication Hannah makes at 1 Samuel 1:11. The promise is measured, since he shall begin to deliver Israel, and the Philistines are still standing at 1 Samuel 7 and are put down only under David. Hebrews 11:32 names Samson among the faithful, and the chapters after this one record him breaking the terms of the vow he was born under.

Judges 13:3, 1 voice

Judges 13:3

The angel of the Lord - Generally supposed to have been the same that appeared to Moses, Joshua, Gideon, etc., and no other than the second person of the ever-blessed Trinity.

Judges 13:4, 1 voice

Judges 13:4

Beware - drink not wine - As Samson was designed to be a Nazarite from the womb, it was necessary that, while his mother carried and nursed him, she should live the life of a Nazarite, neither drinking wine nor any inebriating liquor, nor eating any kind of forbidden meat. See the account of the Nazarite and his vow in the notes on Num 6:2 (note), etc.

Judges 13:5, 2 voices

Judges 13:5

A Nazarite - See the marginal reference. and note. The common Nazarite vow was for a limited time, like Paul’s Act 18:18; Act 21:23-26. Others, like Samuel 1Sa 1:11, were Nazarites for life.

Judges 13:5

The mother was, therefore, for the sake of her promised offspring, required to practice the rigid abstinence of the Nazarite law (see on Nu 6:2). he shall begin to deliver Israel out of the hand of the Philistines--a prophecy encouraging to a patriotic man; the terms of it, however, indicated that the period of deliverance was still to be distant.

Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed

3. (vv. 6-7)

a.She calls him a man of God with the countenance of an angel of God, very terrible, and says she did not ask where he came from and that he gave no name. Verse 18 shows the name would have been refused if she had asked. Her report adds a clause the angel did not speak at verse 5, to the day of his death, which fixes the vow as lifelong, and it leaves out the razor and the deliverance of Israel. Whether she was told more than verse 5 records or drew the conclusion herself, the text does not say.

4. (vv. 8-10)

a.Manoah asks for a second visit and for teaching, and the text records the answer as God hearkened to the voice of Manoah. The angel comes again to the woman, alone in the field, and verse 9 says plainly that Manoah her husband was not with her a second time. What he asked to see for himself he still has to be fetched to, and she runs to get him. Adam Clarke reads the repeat appearance as what settled Manoah's mind about his wife's account, and Matthew Henry reads it as God answering a man who wanted to know his duty.

Judges 13:8, 1 voice

Judges 13:8

But he, informed of this, devoutly offered his prayers to God, that the grace of this vision might be conferred on him also, saying, "To me, Lord, let Thine Angel come." I am of opinion therefore that it was not from jealousy of his wife, because she was remarkable for her beauty that he acted thus, as one writer has supposed, but rather that he was filled with desire of the Divine grace, and sought to participate in the benefit of the heavenly vision.

Ambrose of Milan· written before 397· Letter 19.11-12patristic

Judges 13:9, 1 voice

Judges 13:9

The angel of God came again - This second appearance of the angel was probably essential to the peace of Manoah, who might have been jealous of his wife had he not had this proof that the thing was of the Lord.

Judges 13:10, 1 voice

Judges 13:10

"Oh," says she, overjoyed, "my dear love, thy prayers are answered--yonder is the man of God, come to make us another visit--he that came the other day," or, as some read it, this day, for other is not in the original, and it is probable enough that both these visits were on the same day, and at the same place, and that the second time she sat expecting him.

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

5. (vv. 11-14)

a.Manoah's question at verse 12 asks two things, how the child is to be ordered and what is to be done to him, and the angel answers by pointing him back to his wife. Everything said to Manoah repeats what was said to her, and the charge stays on her, let her beware, all that I commanded her let her observe. Any thing that cometh of the vine is the wording of Numbers 6:4, which reaches to kernels and husk as well as to wine. Nothing further is laid on the boy beyond the razor of verse 5, so the discipline this chapter describes is the mother's to keep.

Judges 13:12, 1 voice

Judges 13:12

Translate, “What shall be the manner (or ordering) of the child, and what shall be his work (or exploits).” The original message of the Angel had given information on these two points: (1) how the child was to be brought up, namely, as a Nazarite; (2) what he should do, namely, begin to deliver Israel. Manoah desires to have the information repeated (compare 1Sa 17:26-27, 1Sa 17:30). Accordingly, in Jdg 13:13 the Angel refers to, and enlarges upon, his former injunctions.

Judges 13:14, 1 voice

Judges 13:14

Compare Num 6:4. In both passages the vine is described by the somewhat unusual though more accurate term, “vine of the wine” - the grape-bearing vine - to distinguish it from the wild cucumber vine 2Ki 4:39, or other plants to which the name vine was applied.

B. A name too wonderful, and flame going up from the rock

1. (vv. 15-16)

a.Manoah offers to prepare a kid, which is what Gideon did at 6:19 under the oak at Ophrah, and both meals end as burnt offerings laid on a rock. The refusal is exact, no bread eaten and the offering redirected, thou must offer it unto the Lord. Revelation 19:10 and 22:8-9 have an angel refuse worship in the same terms, and readers divide over the figure standing here. Adam Clarke and Matthew Henry take the appearance as the Son before his incarnation, while Jamieson, Fausset and Brown read the words as a correction of what Manoah supposed rather than a refusal of divine honour, since verse 16 says Manoah knew not that he was an angel of the Lord.

Judges 13:15, 1 voice

Judges 13:15

The language of Manoah, like that of Gideon Jdg 6:18, seems to indicate some suspicion that his visitor was more than human. The word rendered “made ready,” is also the proper word for “offering a sacrifice,” and is so used by the Angel in the next verse. By which it appears that the Angel understood Manoah to speak of offering a kid as a burnt-offering. Hence, his caution, “thou must offer it unto the Lord.” (Compare Rev 19:10; Rev 22:8; Act 10:25-26.)

Judges 13:16, 1 voice

Judges 13:16

Therefore to God alone appertains worship, and this the very angels know, that though they excel other beings in glory, yet they are all creatures and not to be worshiped, but worship the Lord. Thus Manoah, the father of Samson, wishing to offer sacrifice to the angel, was thereupon hindered by him, saying, "Offer not to me, but to God." On the other hand, the Lord is worshiped even by the angels; for it is written: "Let all the angels of God worship him."

2. (vv. 17-18)

a.The answer refuses the question, and Genesis 32:29 records the same exchange at Peniel, where Jacob asks the name and is asked in return why he asks. The word rendered secret comes from the root behind wonderful, and the same root describes what the angel then does at verse 19, the angel did wondrously. Isaiah 9:6 uses that root for the first of the names given the child born to us, which is why Matthew Henry reads these verses together. Manoah states his purpose for wanting the name, to do honour when the sayings came to pass, and he is left without it.

Judges 13:17, 2 voices

Judges 13:17

Do thee honor - If applied to a man, it would be by gifts, such for instance as Balak promised to the prophet Balaam Num 22:17, and such as were usually given to seers 1Sa 9:7-8; 2Ki 5:5, 2Ki 5:15: if to God, it would be by sacrifices Isa 43:23.

Judges 13:17

Manoah said unto the angel . . ., What is thy name?--Manoah's request elicited the most unequivocal proofs of the divinity of his supernatural visitor--in his name "secret" (in the Margin, "wonderful"), and in the miraculous flame that betokened the acceptance of the sacrifice.

Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed

Judges 13:18, 1 voice

Judges 13:18

Seeing it is secret? - It was because it was secret that they wished to know it. The angel does not say that it was secret, but הוא פלאי hu peli it is Wonderful; the very character that is given to Jesus Christ, Isa 9:6: His name shall be called, פלא Wonderful; and it is supposed by some that the angel gives this as his name, and consequently that he was our blessed Lord.

3. (vv. 19-21)

a.The offering goes up on a rock rather than at a tabernacle altar, and verse 20 then calls that rock the altar, which is what Gideon's rock at 6:20-21 also became. The departure differs from Gideon's in one detail worth seeing: there the fire rose out of the rock and the angel went from sight, and here the angel ascends in the flame of his own offering. Manoah and his wife are watching both times, and they fall on their faces after he has gone. Verse 21 puts the knowledge last, since the visits stop and then Manoah knew.

Judges 13:19, 2 voices

Judges 13:19

The angel did wondrously - He acted according to his name; he, being wonderful, performed wonderful things; probably causing fire to arise out of the rock and consume the sacrifice, and then ascending in the flame.

Judges 13:19

Meal-offering - Which were generally joined with the chief sacrifices. A Rock - The angel's presence and command being a sufficient warrant for the offering of sacrifice by a person who was no priest, and in a place otherwise forbidden.

John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical

Judges 13:20, 1 voice

Judges 13:20

The altar - That is, from that part of the rock which served instead of an altar, upon which the sacrifice was laid. Ascended - To manifest his nature and essence to be spiritual.

John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical

4. (vv. 22-23)

a.The fear has texts behind it. Exodus 33:20 says there shall no man see me, and live, Genesis 32:30 has Jacob marvel that his life was preserved at Peniel, and Gideon says the same thing at 6:22 and is answered by the Lord with peace, fear not. Here no voice from heaven answers and his wife does, reasoning from what has already happened, that God received the offering and gave the sight and spoke the message, and would have done none of it if he meant to kill them. She is never named anywhere in Scripture, and the plainest argument in the chapter is hers.

Judges 13:22, 2 voices

Judges 13:22

And are you not amazed at Manoah the Judge of yore... the one being unable to endure the sight even of one in whom was a representation of God; and saying, "We are undone, O wife, we have seen God;" speaking as though even a vision of God could not be grasped by human beings, let alone the Nature of God.

Gregory of Nazianzus· written before 390· THEOLOGICAL ORATIONS 2 (28).19patristic

Judges 13:22

The first remark arising out of the story of Manoah and his wife is this—that oftentimes we pray for blessings which will make us tremble when we receive them. Manoah had asked that he might see the Angel and he saw Him—in answer to His request the Wonderful One condescended to reveal Himself a second time, but the consequence was that the good man was filled with astonishment and dismay. And turning to His wife, he exclaimed, "We shall surely die, because we have seen God."

Judges 13:23, 2 voices

Judges 13:23

Nor would, &c. - This expression seems to have some emphasis in it, to enhance God's mercy to them, as being afforded them in a time of such grievous calamity; and in a time when the word of the Lord was precious; and there was no open vision.

John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical

Judges 13:23

Had he thought fit to kill us, (1.) He would not have accepted our sacrifice, and signified to us his acceptance of it by turning it to ashes, Ps. xx. The sacrifice was the ransom of our lives, and the fire fastening upon that was a plain indication of the turning away of his wrath from us. The sacrifice of the wicked is an abomination, but you see ours is not so.

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

5. (vv. 24-25)

a.The name Samson stands close to the Hebrew word for sun, and the town of Beth-shemesh, the house of the sun, sits a short way along the same valley from Zorah. The Spirit of the Lord comes on a man seven times in Judges, at 3:10, 6:34 and 11:29, and then four times on this one man at 13:25, 14:6, 14:19 and 15:14. The wording here is that the Spirit began to move him at times, which is intermittent rather than settled, and it describes the start of a life rather than a single act. Zorah and Eshtaol close the account as well as open it, since 16:31 buries him between those two towns in his father's grave.

Judges 13:24, 2 voices

Judges 13:24

And the woman bare a son, and called name Samson,.... After these appearances were over, Manoah and his wife returned to their habitation, and she soon became pregnant, and at the usual course of time brought forth a son, and she gave him the name of Samson; for what reason it is not easy to determine.

Judges 13:24

And called his name Samson - The original שמשון shimshon, which is from the root שמש shamash, to serve, (whence shemesh, the sun), probably means either a little sun, or a little servant; and this latter is so likely a name to be imposed on an only son, by maternal fondness, that it leaves but little doubt of the propriety of the etymology. And the Lord blessed him - Gave evident proofs that the child was under the peculiar protection of the Most High; causing him to increase daily in stature and extraordinary strength.

Judges 13:25, 2 voices

Judges 13:25

And why should i speak of all one by one? Samson, born by the divine promise, had the Spirit accompanying him, for we read: "The Lord blessed him, and the Spirit of the Lord began to be with him in the camp." And so foreshadowing the future mystery, he demanded a wife of the aliens, which, as it is written, his father and mother knew not of, because it was from the Lord.

Judges 13:25

In the camp of Dan - Rather, “Mahaneh-Dan” (see the margin). The impulses of the Spirit of the Lord perhaps took the shape of burning indignation at the subjection of his brethren, and thoughts and plans for their deliverance, but especially showed themselves in feats of strength (Jdg 14:6; Jdg 15:14; Jdg 16:30. Compare Act 7:23-25).

The text of this chapter

This page carries no textual note on Judges 13. Where this site has examined a place the manuscripts differ, the examination is in the manuscripts room. Every place this site examines →

This page draws on 11 works. Open for the list.

This page draws on Adam Clarke; Albert Barnes; Ambrose of Milan; Athanasius of Alexandria, Discourses Against the Arians 2.16.23; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 1340: “Manoah's Wife and Her Excellent Argument” (lightly modernized text, CCEL edition) (1877); Gregory of Nazianzus, THEOLOGICAL ORATIONS 2 (28).19; Jamieson, Fausset & Brown; John Gill; John Wesley, Explanatory Notes upon the Old Testament (1765); Keil and Delitzsch, Biblical Commentary on the Old Testament: Joshua, Judges, Ruth and Matthew Henry.

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