Exegetical and Hermeneutical Commentary of Judges 13:8
Then Manoah entreated the LORD, and said, O my Lord, let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born.
Then Manoah entreated the Lord,…. Josephus l makes the woman to entreat the Lord; but the text is clear for it that it was Manoah that prayed:
and said, O my Lord, let the man of God which thou didst send unto us; he believed that the man that came to his wife was a man of God, and that he was of his sending; nor was he incredulous of the message he brought, as appears by what follows:
and teach us what we shall do unto the child that shall be born; he believed there would be a child born, and he knew what was to be done to a Nazarite in common, according to the law of God respecting such, and the angel had mentioned somewhat to the woman; yet this being an extraordinary case, a Nazarite from his birth to his death, he was desirous of knowing what was further to be done; or if there was any thing more special and particular to be observed concerning him; which showed his readiness and cheerfulness to obey the will of God in all things.
l Ut supra, (Antiqu. l. 5. c. 8.) sect. 3.
Fuente: John Gill’s Exposition of the Entire Bible
Being firmly convinced of the truth of this announcement, and at the same time reflecting upon the obligation which it imposed upon the parents, Manoah prayed to the Lord that He would let the man of God whom He had sent come to them again, to teach them what they were to do to the boy that should be born, i.e., how they should treat him. , according to the Keri , is a participle Pual with the dropped (see Ewald, 169, b.). This prayer was heard. The angel of God appeared once more to the woman when she was sitting alone in the field without her husband.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Angel’s Appearance to Manoah. | B. C. 1161. |
8 Then Manoah intreated the LORD, and said, O my Lord, let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born. 9 And God hearkened to the voice of Manoah; and the angel of God came again unto the woman as she sat in the field: but Manoah her husband was not with her. 10 And the woman made haste, and ran, and showed her husband, and said unto him, Behold, the man hath appeared unto me, that came unto me the other day. 11 And Manoah arose, and went after his wife, and came to the man, and said unto him, Art thou the man that spakest unto the woman? And he said, I am. 12 And Manoah said, Now let thy words come to pass. How shall we order the child, and how shall we do unto him? 13 And the angel of the LORD said unto Manoah, Of all that I said unto the woman let her beware. 14 She may not eat of any thing that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean thing: all that I commanded her let her observe.
We have here an account of a second visit which the angel of God made to Manoah and his wife.
I. Manoah earnestly prayed for it, v. 8. He was not incredulous of the story his wife told him; he knew she was a virtuous woman, and therefore the heart of her husband did safely trust in her; he knew she would not go about to impose upon him, much less was he, as Josephus unworthily represents him, jealous of his wife’s conversation with this stranger; but, 1. He takes it for granted that this child of promise shall in due time be given them, and speaks without hesitation of the child that shall be born. There was not found so great faith, no, not in Zechariah, a priest, then in waiting at the altar of the Lord, and to whom the angel himself appeared, as was in this honest Danite. Things hidden from the wise and prudent, who value themselves upon the niceness of their enquiries, are often revealed unto babes, who know how to prize God’s gifts and to take God’s word. Blessed are those that have not seen and yet, as Manoah here, have believed. 2. All his care is what they should do to the child that should be born. Note, Good men are more solicitous and desirous to know the duty that is to be done by them than to know the events that shall occur concerning them; for duty is ours, events are God’s. Solomon enquires concerning the good men should do, not the good they should have, Eccl. ii. 3. 3. He therefore prays to God to send the same blessed messenger again, to give them further instructions concerning the management of this Nazarite, fearing lest his wife’s joy for the promise might have made her forget some part of the precept, in which he was desirous to be fully informed, and lie under no mistake: “Lord, let the man of God come again unto us, for we desire to be better acquainted with him.” Note, Those that have heard from heaven cannot but wish to hear more thence, again and again to meet with the man of God. Observe, He does not go or send his servants abroad, to find out this man of God, but seeks him upon his knees, prays to God to send him, and, thus seeking, finds him. Would we have God’s messengers, the ministers of his gospel, to bring a word proper for us, and for our instruction? Entreat the Lord to send them to us, to teach us, Rom 15:30; Rom 15:32.
II. God graciously granted it: God hearkened to the voice of Manoah, v. 9. Note, God will not fail some way or other to guide those by his counsel that are sincerely desirous to know their duty, and apply themselves to him to teach them, Psa 25:8; Psa 25:9.
1. The angel appears the second time also to the wife, when she is sitting alone, probably tending the flocks, or otherwise well employed in the field where she has retired. Solitude is often a good opportunity of communion with God; good people have thought themselves never less alone than when alone, if God be with them.
2. She goes in all haste to call her husband, doubtless humbly beseeching the stay of this blessed messenger till she should return and her husband with her, Jdg 13:10; Jdg 13:11. She did not desire him to go with her to her husband, but would fetch her husband to him. Those that would meet with God must attend where he is pleased to manifest himself. “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. The man of God is very willing she should call her husband, John iv. 16. Those that have an acquaintance with the things of God themselves should invite others to the same acquaintance, Joh 1:45; Joh 1:46. Manoah is not disgusted that the angel did not this second time appear to him, but very willingly goes after his wife to the man of God. To atone (as it were) for the first fatal miscarriage, when Eve earnestly pressed Adam to that which was evil, and he too easily yielded to her, let yoke-fellows excite one another to love and good works; and, if the wife will lead, let not the husband think it any disparagement to him to follow her in that which is virtuous and praiseworthy.
3. Manoah having come to the angel, and being satisfied by him that he was the same that had appeared to his wife, does, with all humility, (1.) Welcome the promise (v. 12): Now let thy words come to pass; this was the language, not only of his desire, but of his faith, like that of the blessed Virgin, Luke i. 38. “Be it according to thy word. Lord, I lay hold on what thou hast said, and depend upon it; let it come to pass.” (2.) Beg that the prescriptions given might be repeated: How shall we order the child? The directions were given to his wife, but he looks upon himself as concerned to assist her in the careful management of this promised seed, according to order; for the utmost care of both the parents, and their constant joint endeavour, are little enough to be engaged for the good ordering of children that are devoted to God and to be brought up for him. Let not one devolve it on the other, but both do their best. Observe from Manoah’s enquiry, [1.] In general, that, when God is pleased to bestow any mercy upon us, our great care must be how to use it well, and as we ought, because it is then only a mercy indeed when it is rightly managed. God has given us bodies, souls, estates; how shall we order them, that we may answer the intent of the donor, and give a good account of them? [2.] In particular, those to whom God has given children must be very careful how they order them, and what they do unto them, that they may drive out the foolishness that is bound up in their hearts, form their minds and manners well betimes, and train them in the way wherein they should go. Herein pious parents will beg divine assistance. “Lord, teach us how we may order our children, that they may be Nazarites, and living sacrifices to thee.”
4. The angel repeats the directions he had before given (Jdg 13:13; Jdg 13:14): Of all that I forbad let her beware; and all that I commanded her let her observe. Note, There is need of a good deal both of caution and observation, for the right ordering both of ourselves and of our children. Beware and observe; take heed not only of drinking wine or strong drink, but of eating any thing that cometh of the vine. Those that would preserve themselves pure must keep at a distance from that which borders upon sin or leads to it. When she was with child of a Nazarite, she must not eat any unclean thing; so those in whom Christ is formed must carefully cleanse themselves from all filthiness of flesh and spirit, and do nothing to the prejudice of that new man.
Fuente: Matthew Henry’s Whole Bible Commentary
Return Visit and Instruction, vs. 8-25
Manoah desired direct information from the man of God concerning the things told his wife. He may have felt slighted, or doubted his wife’s understanding of the event, or perhaps he wished to know the person and to affirm the authenticity of this wonderful news. Manoah was a man who had faith in the Lord and who was on praying terms with Him. Maybe he should have had faith enough to accept what had been told his wife without further ado. But when he prayed for the Lord to allow a return visit of his wife’s informant the Lord heard and answered his prayer, (Mr 11:22).
Again the angel of the Lord appeared initially to Manoah’s wife, but this time she hastened away to bring Manoah. When he arrived he ascertained that this was the one who had given his wife the information about the impending birth of a child. When informed affirmatively Manoah proceeded, to ask about the provisions and care to be taken relative to this child. At this there would seem to be some exasperation with Manoah on the part of the angel. After all, the requirements had been made perfectly clear to his wife, and the angel so implied. Nevertheless, he repeated it for Manoah’s own satisfaction.
Next, Manoah wished to prepare a meal for the man of God, but was informed that he would not eat of his bread. If Manoah wished he could make an offering to the Lord. It is clearly noted here that Manoah had no idea he was speaking with an angel of the Lord. He asked the name of the informant, indicating that he might wish to call the child after his name. He was answered with a question, “Why askest thou thus after my name, seeing it is secret” (verse 18). The Hebrew word translated “secret” is literally “incomprehensible,” and is sometimes translated “wonderful”. Note that one of the Lord’s Messianic names is “Wonderful” (Isa 9:6). Also the “angel of the Lord” in the Old Testament usually indicates the second Person of the triune Godhead. Thus it was actually the Lord to whom Manoah and his wife were beholden for this happy news.
The Danite couple soon realized that they had been conversing with a heavenly being. They brought out their offering and placed it on a rock. The angel of the Lord then began to do things at which the couple wondered. When the flame from the offering mounted up heavenwards the angel ascended in it. Immediately Manoah and his wife fell on their faces to the ground. Manoah and his wife did not see that angel again, but they both now knew they had looked upon the Lord.
Manoah was greatly disturbed. He knew that the Lord had told Moses no one could look on His face and live (Exo 33:20), so he concluded that they would die. His wife had more presence of mind and judgment of the incident. She informed him that the Lord’s reception of their offerings indicated His acceptance of them. Neither would the Lord have told them all these things and promised them a child only to kill them.
So in time the child was born to Manoah and his wife, and they called him Samson. His name means “little sun” in Hebrew, and he surely must have been the little sun of his formerly childless parents’ lives. He grew up with the blessing of the Lord upon him. As he approached manhood the Spirit of the Lord would move upon Samson from time to time, and the power the Lord was giving him began to be manifest before his own people and before the neighboring Philistines, from Zorah to Eshtaol. This latter place was a short distance east of Zorah in the borders of the tribe of Judah, a significant point in later events relative to that tribe and Samson.
Let us learn from this chapter that 1) the Lord will do marvelous things for His people to relieve them from oppression; 2) we should not be too ready to doubt the experiences of others with the Lord; 3) we should be able to recognize when the Lord is speaking to us; 4) when the Lord has a thing for us to do, or to do through us, we should not doubt our ability to do it by His power.
Fuente: Garner-Howes Baptist Commentary
(8) And teach us.Manoah, yearning for the deliverance of his race, desired further guidance as to the training of the child, which he receives in Jdg. 13:13-14.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Manoah entreated His faith, like Gideon’s, demands a repetition of wonders.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ Then Manoah entreated Yahweh, and said, “Oh my Lord, I pray you, let the man of God whom you sent come again to us and teach us what we shall do to the child who will be born.” ’
Manoah stands out here as the firm believer in Yahweh. He recognised Who it was Who had revealed Himself, and so he prayed to ‘Yahweh’. He was clearly not convinced by his wife’s message as to what should be done and prayed for clarification and confirmation. She had been too vague. The whole circumstance was unusual.
Fuente: Commentary Series on the Bible by Peter Pett
The Second Appearance of the Angel
v. 8. Then Manoah intreated the Lord and said, O my Lord, let the man of God which Thou didst send come again unto us and teach us what we shall do unto the child that shall be born. v. 9. And God hearkened unto the voice of Manoah, v. 10. And the woman made haste, and ran, and showed her husband, v. 11. And Manoah arose, v. 12. And Manoah said, Now let thy words come to pass. How shall we order the child, and how shall we do unto him? v. 13. And the Angel of the Lord said unto Manoah, of all that I said unto the woman let her beware; v. 14. She may not eat of anything that cometh of the vine, v. 15. And Manoah said unto the Angel of the Lord, I pray Thee, let us detain Thee until we shall have made ready a kid for Thee. v. 16. And the Angel of the Lord said unto Manoah, Though thou detain Me, I will not eat of thy bread, v. 17. And Manoah said unto the Angel of the Lord, What is Thy name, that, when Thy sayings come to pass, we may do Thee honor? v. 18. And the Angel of the Lord said unto him, Why askest thou thus after My name, seeing it is secret? v. 19. So Manoah, v. 20. For it came to pass, when the flame went up toward heaven from off the altar, v. 21. But the Angel of the Lord did no more appear to Manoah and to his wife, v. 22. And Manoah said unto his wife, We shall surely die because we have seen God. v. 23. But his wife, v. 24. And the woman, v. 25. And the Spirit of the Lord began to move him at times in the camp of Dan between Zorah and Eshtaol.
Fuente: The Popular Commentary on the Bible by Kretzmann
Manoah, believing, yet desirous of confirmation, prays that the Man of God may return, and is heard
Jdg 13:8-23.
8Then [And] Manoah entreated the Lord [Jehovah], and said, O my Lord [Pray, Lordcf. Jdg 6:15], let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born.4 9And God hearkened to the voice of Manoah; and the angel of God came again unto the woman as she sat in the field: but Manoah her husband was not with her. 10And the woman made haste, and ran, and shewed [informed] her husband, and said unto him, Behold, the man hath appeared unto me, that came unto me the other day. 11And Manoah arose, and went after his wife, and came to the man, and said unto him, Art thou the man that spakest unto the woman? And he said, I am. 12And Manoah said, Now let [When now] thy words come to pass. [,] How [how] shall we order the child, and how shall we do unto him?5 13And the angel of the Lord [Jehovah] said unto Manoah, Of all that I said unto the woman, let her beware. 14She may not eat of any thing that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean thing: all that I commanded her let her observe. 15And Manoah said unto the angel of the Lord [Jehovah], I pray thee, let us detain thee, until we shall have made [and make] ready a kid for [lit. before] thee. 16And the angel of the Lord [Jehovah] said unto Manoah, Though thou detain me, I will not eat of thy bread: and if thou wilt offer [prepare] a burnt-offering, thou must [omit: thou must] offer it unto the Lord [Jehovah]. For Manoah knew not that he was an angel of the Lord [Jehovah]. 17And Manoah said unto the angel of the Lord [Jehovah], What is thy name,6 that when thy sayings come [word comes] to pass, we may do thee honour? 18And the angel of the Lord [Jehovah] said unto him, Why askest thou thus [omit: thus] after my name, 19seeing [and] it is secret [Peli, Wonderful]? So [And] Manoah took a [the] kid, with a [and the] meat-offering, and offered it upon a [the] rock unto the Lord [Jehovah]; and the angel did wondrously [and he caused a wonder to take place], and Manoah and his wife looked on. 20For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the Lord [Jehovah] ascended in the flame of the altar, and Manoah and his wife looked on it [omit: it], 21and fell on their faces to the ground. But [And] the angel of the Lord [Jehovah] did no more appear to Manoah and to his wife. Then Manoah knew that he was an angel of the Lord [Jehovah]. 22And Manoah said unto his wife, We shall surely die, because we have seen God [Elohim]. 23But his wife said unto him, If the Lord [Jehovah] were pleased to kill us, he would not have received a burnt-offering and a meat-offering at our hands, neither would he have shewed us all these things, nor would as at this time have told us such things as these.
TEXTUAL AND GRAMMATICAL
[1 Jdg 13:8.. This form may be the imperfect of pual, with the article used as a relative; but it is probably more correct, with Keil (after Ewald, 169 d), to regard it as the pual participle, the preformative being fallen away. Even then, however, the more regular mode of writing would be .Tr.].
[2 Jdg 13:12.Dr. Cassel renders the clause more literally: What will be the manner of the boy, and his doing? But the rendering of the E. V. correctly interprets the language of the original, and agrees with our authors exposition. Whatever obscurity there may appear to be in Jdg 13:12, is removed by Jdg 13:8; for it is clear that the petition preferred in Jdg 13:12 can be no other than that made in Jdg 13:8. is the statute or precept (cf. the monastic term rule) to be observed with regard to the boythe right treatment of him by his parents; and, similarly, is that which they are to do to him. The genitives are genitives of the object, cf. Ges. Gram. 114, 2; 121, ***Tr.].
[2 Jdg 13:17. ; properly quis nomen tuum, equivalent to quis nominaris asks after the person, after the nature, the quality, see Ewald, 325 a. (Keil).Tr.].
EXEGETICAL AND DOCTRINAL
Jdg 13:8 ff. And Manoah entreated Jehovah. The narrative affords a pleasing view of the childlike piety of an Israelitish husband and wife under the old covenant.
The adventure with the angel takes upon the whole the same course as the similar incident in the life of Gideon (cf. on Judges 6). The angel here comes and goes as there, yields to entreaties to tarry, receives an offering, disappears in the flame. But the present passage discloses also new and beautiful features, growing out of the mutual relations of Manoah and his wife. The peculiar characteristics of both husband and wife are most delicately drawn. Manoah is a pious man, he knows how to seek God in prayer, and is not unbelieving; but the statements of his wife do not appear to him to be sure enough, he would gladly have them confirmed. And for the instruction and strengthening of Israel, that faith may be full and strong, not being compelled to content itself with the testimony of one woman only to the wonderful event,God, having respect to the unawakened condition of the people, allows himself to be entreated.7 But although Manoah sees in the second appearance of the angel the fulfillment of his prayer, he still recognizes in him nothing but a man (). And truly, nothing is more difficult for man, even though he prays, than to receive the fulfillment of prayer! The believing obedience of Manoah to the commands touching his wifes conduct with reference to the promised child, although he conceives them to be delivered by no other than a man, indicates that the coming and preaching of such a man, here spoken of as a man of God, was nothing unusual. There had probably been a lack only of such obedience as Manoah here shows him. What is more surprising, is, that even when the angel declines to eat of his bread, Manoah yet does not perceive that his visitor is not a man. He had intended, according to the manner of ancient hospitality, as known also to Homer, first to entertain his guest, and then to inquire after his home and name. Such inquiries have interest, and afford guarantees, only in the case of a man. But even the answer concerning the wonderful name, does not yet excite his attention. It is only after the angels disappearance in the flame that he perceives,what, however, none but a believing heart could perceive,that he who had just departed was not a man. The wife shows herself more receptive and sensitive to the presence of a divine being. To her, the strangers appearance, even at his first visit, seemed like that of an angel. At his second visit also, she speaks of his coming in language usually applied to angels,Behold, he hath appeared unto me (, Jdg 13:10). She had needed no proof or explanation. She asks no questions, but knows what he has said to her heart; and hence, she also is in no dread when now it becomes manifest that it was indeed an angel of God. Her husband is apprehensive of death; she is of good courage, and infers the contrary. She had long since foreboded the truth, and belongs to the number of those women of sacred history whose sensitive hearts enabled them to feel and see divine secrets, and whose appearance is the more attractive, the more unbelieving and unreceptive the times are, in which, as here, angels reveal themselves to women rather than to men. For although it is Manoah who prays that the man of God may come again, he appears not to him, but again to the wife. He waits, however, while she, intuitively certain that though feelings of reverence do not allow her to entreat him to tarry, he will nevertheless do so, hastens to call her husband.
Jdg 13:12-13. And Manoah said, When now thy words come to pass, what will be the manner of the boy and his doing? It is peculiar that notwithstanding the plain words told him by his wife, Manoah cannot rest satisfied with them. Doubtless, it could not but appear singular to him, that his wife tells him of what she is to do, although the call to be a Nazir pertains to the son whose birth is promised. Of such directions, the Mosaic statute contained no traces. It appeared to him as if the report of his wife must contain a misunderstanding on this point. He therefore asks twice, what is to be done with the child, since hitherto he had principally heard only what the mother is to do. Hence, the angel answers him plainly: What I commanded the mother, that do!
Nor eat any unclean thing. It had already been said in Jdg 13:4, Thou shalt drink neither wine nor intoxicating drink, nor eat any thing unclean. The older expositors identified this prohibition as to food and drink with that imposed on Nazarites in Num 6:4. But this is not altogether accurate, as appears from Jdg 13:14 of our passage. Express mention is here made of all that Num 6:4 forbade to be eaten, namely, everything that comes from the vine, and yet it is added, nor eat any unclean thing. Numbers 6 does not speak at all of anything unclean, as forbidden to the Nazarite, because no Israelite was allowed to eat what was unclean. Here the angel adds this injunction, first, because it was a time in which much of the law and customs of Israel had perhaps fallen into neglect; and, secondly, in order to serve to Manoah and his wife as an explanation of all that was enjoined upon the latter. The wife was to abstain from the use of everything that can render unclean, because a holy and pure consecration was to rest on him whom she was to bring forth.
Jdg 13:17 ff. Why askest thou after my name, and it is Peli? Renewed attention must constantly be directed to the nice discrimination with which the designations Jehovah, Elohim, and the Elohim, are used in the narrative. Whenever the narrator speaks, he always writes Jehovah. Concerning Samson, the expression (Jdg 13:5) is, that he will be a Nazir of Elohim; because there Elohim indicates the general divine afflatus by which he is to be surrounded, and is the term also used in Num 6:7 : For the consecration of his God ( ) is upon his head. When the believing parents first speak, they speak, as in Jdg 6:20 (see above), of the man or angel of the God, i. e., the God of Israel (Jdg 13:6; Jdg 13:8). Especially, however, do they characterize themselves in Jdg 13:22-23. Manoah anticipates death, for we have seen Elohim, a divine being in general. The wife, impressed by the appearance and announcement, says: If Jehovah were pleased to kill us, he would not have accepted our offerings. Whenever full faith returns in Israel, the full name of Israels God, Jehovah, returns with it.
But when Manoah asks the angel for his name, the reply is not, Jehovah, but . The Masora reads , Peli; later authorities (cf. Keil in loc.), , Pilei. In either case, the word is adjective, but identical in meaning with . In Isa 9:5 (6), it is said: Unto us a child is born, and his name is . His name is Wonder, Wonder-worker. Isa 29:14, which passage serves literally to explain our present passage, says: , I will continue to show myself doing wonders to this people, doing wonder upon wonder. The epithet of wonder points to the power of him to whom it is applied. He who is a wonder, does wonders. In Isa 9:5 (6) the child is named Pele, not as a passive wonder, but as active; all its epithets are active: Pele, Counsellor, Mighty God, Father, Prince. Hence, here the angel also calls himself Peli, Wonder-worker. for what he does appears extraordinary. A child was chosen in the matrix, and endued with the power of doing wonders. God testifies in times of distress that He saves Israel by wonders, and does not cease, even in their ruin, to interest himself wonderfully in their behalf. Ordinary means of salvation are wanting. God ever again manifests himself in Israel as the , the wonder-worker, as He is styled Exo 15:11. As such He gives his name in Jdg 13:18, and shows his power in Jdg 13:19, when He reveals himself in the wonderful manner of his vanishing away: for the expression (he caused a wonder), in the latter verse, refers back to , Peli, of Jdg 13:18. The name Manoah had not understood; but in the deed he recognized the God of wonders.
The key to the whole narrative is contained in this word. It sets forth that Israels preservation and deliverance rest not in itself, but in the grace of Him who is wonderful and does wonders beyond all understanding, not merely in nature, but also in human life and history. Those explanations are therefore wholly insufficient, which render the word by secret or ineffable. From the old Jewish point of view, this interpretation is intelligible; for to them the external ineffableness of the name Jehovah appeared to be its chief characteristic. Jacob, when he wrestled with the angel, asked after his name. Why askest thou? replied the angel, and gave it not. As he wrestled in the night, so he gave no name. Here the unseen corresponds with the unnamed. But in the instance of Samsons parents, the angel is seen. What he says and does is manifest and visible. It is stated with emphasis, that both saw (). If the angel, by saying, Why askest thou after my name? had designed to refuse an answer to Manoahs question, he would have contented himself with these words. But he gives him a name, and that name teaches that Manoah is to attend rather to the message than the manner of him who brings it. If from the word Peli Manoah was to learn that the name for which he asked was ineffable, he would on hearing it have already perceived that the messenger was no man, for there was only One to whose name this could apply. But it was not till afterwards that Manoah made this discovery. The angel, however, does not design, in this manner to reveal himself. As in the case of Gideon, so here, the deed is to show who the announcer was. Therefore, with fresh kindness, he gives him the name he bears. Angels on earth are always named from their mission and work. The Word of the New Covenant, likewise, when He became flesh, was called Christ Jesus, from his work. The angel in saying Peli, gave one of the names of God,that name to which his work here testified ( ). Manoah received it as the name of a man, as later a man occurs named Pelaiah (, Neh 8:7).
HOMILETICAL AND PRACTICAL
Starke: The names of God are of great circumference and vast importance, and enclose many secrets. Nomina Dei non sunt nominalia, sed realia.Lisco: My name is wonderful, mysterious, whose depths of meaning can only be guessed at by human thought, never fully comprehended.
[Bush: The petition of Manoah reminds us also that the care of children is a great concern, and that those who have the parental relation in prospect can make no more suitable prayer at the throne of grace than that of the pious Danite on this occasion. Who upon the eve of becoming parents have not need to say, as said Manoah, Teach us what we shall do to the child that shall be born.Bp. Hall: He that before sent his angel unasked, will much more send him again upon entreaty.The same: We can never feast the angels better, than with our hearty sacrifices to God.Bush (on Jdg 13:23): This was a just mode of arguing; for such mercies were both evidences and pledges of Gods love; and therefore were rather to be considered as earnests of future blessings, than as harbingers of ill. The woman in this showed herself not only the strongest believer, but the wisest reasoner. The incidents related may teach us, (1) That in times of dark and discouraging providences or sore temptations we should remember the past experience of Gods goodness as a ground of present support. Account the long suffering of God to be salvation. He that hath so kindly helped us and dealt with us hitherto, means not to destroy us at last. (2) That the sinner oppressed with a sense of his deserts has no reason to despair. Let him remember what Christ has done for him by his bloody sacrifice, and read in it a sure proof, that he does not design his death.Tr.].
Footnotes:
[4][Jdg 13:8.. This form may be the imperfect of pual, with the article used as a relative; but it is probably more correct, with Keil (after Ewald, 169 d), to regard it as the pual participle, the preformative being fallen away. Even then, however, the more regular mode of writing would be .Tr.].
[5][Jdg 13:12.Dr. Cassel renders the clause more literally: What will be the manner of the boy, and his doing? But the rendering of the E. V. correctly interprets the language of the original, and agrees with our authors exposition. Whatever obscurity there may appear to be in Jdg 13:12, is removed by Jdg 13:8; for it is clear that the petition preferred in Jdg 13:12 can be no other than that made in Jdg 13:8. is the statute or precept (cf. the monastic term rule) to be observed with regard to the boythe right treatment of him by his parents; and, similarly, is that which they are to do to him. The genitives are genitives of the object, cf. Ges. Gram. 114, 2; 121, ***Tr.].
[6][Jdg 13:17. ; properly quis nomen tuum, equivalent to quis nominaris asks after the person, after the nature, the quality, see Ewald, 325 a. (Keil).Tr.].
[7] , as in Gen 25:21; Exo 8:25.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
There is somewhat very striking in the prayer of Manoah. No doubt from the woman’s account in the joy she had experienced from the interview with the angel, the husband desired to be made a partaker in the same felicity. Reader! how dead and insipid would be all earthly conversation, if we were conversant with the heavenly inhabitants. Dearest Jesus! grant us the sweet visits of thy grace, and let our conversation be more in heaven; then shall we be looking for, and longing for the day of thy coming. Phi 3:20 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jdg 13:8 Then Manoah intreated the LORD, and said, O my Lord, let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born.
Ver. 8. Then Manoah entreated the Lord. ] So should we as oft as any difficulty ariseth in wedlock, or otherwise, especially about the breeding or disposing of our dear children. There is a woe to such as “take counsel, but not of God; and that cover with a covering, but not of his Spirit.” Isa 30:1
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
my LORD* = ‘Adona*. Should be “Jehovah”. This is one of the 134 changes indicated in the Massorah. App-32.
Fuente: Companion Bible Notes, Appendices and Graphics
teach us: Job 34:32, Pro 3:5, Pro 3:6, Act 9:6
Reciprocal: Exo 2:9 – Take Jos 5:13 – a man Dan 10:16 – my Lord Mat 1:20 – the angel Luk 1:34 – General
Fuente: The Treasury of Scripture Knowledge
The one who took a Nazarite vow was not to partake of the fruit of grape vines at all. The hair was not to be cut until the time of the vow was completed when it would be shaved and burned before the Lord. The Nazarite was not to touch any dead bodies, even those of close loved ones since that would make him unclean.
Manoah’s wife came to him and said a man had told her she was to bear a son who would be consecrated to God from the womb and would begin to deliver God’s people from the hand of the Philistines. Thus, he prayed God would again send his messenger so he could learn more about God’s plan. When the Angel of the Lord again appeared to her, Manoah’s wife ran to tell him. He learned the consecration of this child would begin with the mother while he was still in her womb.
Manoah then sought to detain the man so they could prepare a young goat for him to eat. He said he would not eat but they could offer it to the Lord. Still not knowing the identity of their visitor, Manoah asked his name that they might honor him with some gifts when the child was born. The angel of the Lord simply said his name was wonderful, or secret, indicating his relationship with God (compare Isa 9:6 ). He then ascended to heaven in the flame of the offering Manoah made to God. Realizing the true identity of the messenger made him fear, but the child was born as foretold and moved among the people of Dan as the Spirit directed him ( Jdg 13:8-25 ; Jdg 14:6 ; Jdg 15:14 ).
Fuente: Gary Hampton Commentary on Selected Books
Jdg 13:8. Then Manoah entreated the Lord, &c. Not hesitating or doubting, on account of his wifes long barrenness, he believed the heavenly message, and looked upon the thing as quite certain, only he desired that the man of God might appear to them again, to instruct them in what manner they should treat the child when it should be born. And God graciously answered his humble petition.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
13:8 Then Manoah {d} intreated the LORD, and said, O my Lord, let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born.
(d) He shows himself ready to obey God’s will, and therefore desires to know more.
Fuente: Geneva Bible Notes
The revelations of the Angel 13:8-23
God sent His Angel to revisit Manoah and his wife because they voiced questions in prayer about how they should rear Samson (Jdg 13:8), his way of life (Jdg 13:12), and his vocation (Jdg 13:12). Their desire to bring their son up according to God’s will was commendable. Samson’s parents were similar to Samuel’s in this respect (cf. 1Sa 1:27-28; 1Sa 2:19).
Evidently Manoah also assumed that the Angel of the Lord was a prophet (Jdg 13:17). The Angel told Manoah that His name was "wonderful" (Heb. pil’i, Jdg 13:18, "beyond understanding," NIV).
"The word . . . is not the proper name of the angel of the Lord, but expresses the character of the name; and as the name simply denotes the nature, it expresses the peculiarity of his nature also. It is to be understood in an absolute sense-’absolutely and supremely wonderful’ (Seb. Schmidt) . . ." [Note: Keil and Delitzsch, p. 407.]
The same Hebrew word translated "wonderful" appears in Isa 9:6 as a title of Messiah. The idea here is that the Angel said Manoah and his wife could not fully comprehend the significance of who He was (cf. Exo 3:13-14; Isa 9:6; Psa 139:6). Though we can apprehend God to some extent, we cannot fully comprehend Him. Sinful mortals cannot fully appreciate all there is to know about God, even with the aid of the revelation He has given us.
As Gideon had done, Manoah prepared a sacrifice to God in appreciation for this special revelation (cf. Jdg 6:19-24). Block provided a table showing 11 comparisons between Gideon’s sacrifice in Jdg 6:17-24 and Samson’s in Jdg 13:15-23. [Note: Block, Judges . . ., p. 411.] The similarities suggest that the writer wanted the reader to interpret Samson’s sacrifice in the light of Gideon’s. Manoah and his wife finally realized that they had been talking with the Angel of the Lord when He arose heavenward in the flame from the blazing sacrifice on the altar (Jdg 13:20). He did something "wonderful" for them. They fell on their faces in worship and out of fear of the Lord.
"Manoah was the first to speak but the last to recover his composure, reflecting the widely-held belief that if a man saw God he would die (Exo 33:20; Jdg 6:22-23)." [Note: Cundall and Morris, p. 160.]
Interestingly, Manoah reacted hysterically, but his wife was more logical and objective (cf. Elkanah and Hannah). Several writers have noted that this unnamed woman is the real hero of the Samson narrative, besides God. She is the one character in it who exemplifies faithfulness to God’s word and His ways. [Note: E.g., Robert Alter, "Samson without Folklore," in Text and Tradition, p. 51; Adele Reinhartz, "Samson’s Mother: An Unnamed Protagonist," Journal for the Study of the Old Testament 55 (1992):29; and McCann, pp. 94-97.]