3<\/strong>. the angel of the Lord<\/em> ] i.e. Jehovah Himself in manifestation; see on Jdg 2:1<\/span>. The appearance of the Angel betokens the announcement of a deliverer, as in Jdg 6:12<\/span>; cf. Luk 1:11<\/span>; Luk 1:15<\/span> ff., Luk 1:31<\/span> ff., Mat 1:20<\/span> f.<\/p>\n Verse 3<\/span>. The angel of the Lord<\/B><\/I>] Generally supposed to have been the same that appeared to Moses, Joshua, Gideon, &c., and no other than the second person of the ever-blessed Trinity.<\/P> <\/p>\n The angel of the Lord; <\/B>the Son of God, oft so called in the Old Testament, as may be gathered from Jdg 13:18<\/span>, yet distinguished from the Lord, because he appeared here as it were in the form of a servant, as a messenger sent from God, and was really a distinct person from God the Father. <\/P> <\/p>\n 3. the angel of the Lord<\/B>Themessenger of the covenant, the divine personage who made so manyremarkable appearances of a similar kind already described.<\/P><\/p>\n And the angel of the Lord appeared unto the woman<\/strong>,…. According to Josephus k, it was in a plain without the city; and that he appeared in the form of a man is certain from Jud 13:6<\/span> but was not a mere man, a prophet of the Lord, nor a created angel, but the uncreated one, the Angel of the covenant, the Son and Word of God, who often appeared in an human form; since his name is said to be “Wonderful”, and he to do wonderful things, and is called “Jehovah”,<\/p>\n Jud 13:18<\/span>,<\/p>\n and said unto her, behold now, thou art barren, and bearest not<\/strong>; barren at that time, and so she had been ever since she was married to that time; and this is observed, that it might appear the more wonderful that she should after this have a child:<\/p>\n but thou shalt conceive, and bear a son<\/strong>; which to do, must be ascribed to divine power, that one in her circumstances should bear a son; as the prediction of it was owing to divine omniscience, and a proof of it.<\/p>\n k Antiqu. l. 5. c. 8. sect. 2.<\/p>\n (3) The angel of the Lord.<\/strong>On this expression see Jdg. 2:1<\/span>. Rabbi Levi Ben Gershom says that this messenger of the Lord was Phinehas; but nothing can be clearer than that, as in Jdg. 6:11<\/span>, Gen. 18:10<\/span>, Luk. 1:11-28<\/span>, a supernatural being is meant.<\/p>\n 3<\/strong>. <\/strong> The angel of the Lord <\/strong> See note on Jdg 6:11<\/span>. This Angel of the covenant himself performed the mission, so like that which Gabriel afterwards was sent to fulfil, (Luk 1:26<\/span>,) when the woman was Mary, and the child to be born was the Wonderful, (Isa 9:6<\/span>,) even the incarnation of Him who now appeared as a mysterious theophany, 4. <\/strong> Drink not wine <\/strong> The mother of the mighty Nazarite must herself be a Nazarite for the time.<\/p>\n ‘<\/strong> And the Angel of Yahweh appeared to the woman, and said to her, “Behold now, you are barren, and are unproductive, but you will conceive, and bear a son.” ’ <\/p>\n Once again, as with the needy people in Jdg 2:1-5<\/span>, and with Gideon (Jdg 6:11<\/span>), the Angel of Yahweh appeared when God’s people needed deliverance. In other words God Himself came to their assistance. This time His promise was of a special child who would be set apart as God’s, even from the womb (compare 1Sa 1:11<\/span>). But the writer went out of his way to demonstrate that the woman was not aware Whom the Angel represented. As far as she was at first aware (until Jdg 13:16<\/span>) He could have been any divinity. Such was the parlous state of her religious beliefs and those of their countrymen. <\/p>\n Jdg 13:3<\/span><\/em><\/strong>. <\/strong>The angel of the Lord appeared unto the woman<\/em><\/strong><\/strong> The same angel as appeared to Gideon, Joshua, Moses, &c. See the observations on those appearances, Jdg 13:22<\/span> of this chapter: See also Vitringae Observat. Sacrae, tom. 1. It is observable, that some of the greatest men of the Jewish nation were born of women who had been barren; as Isaac, Samuel, and John the Baptist. <\/p>\n If the Reader will connect what is here said of this angel, with what is said of him in Jdg 13:18<\/span> , where the angel declares his name to be Secret, or as it might have been translated Wonderful: and then will call to mind what the Holy Ghost hath said of the Lord Jesus, by his servant the prophet Isaiah, that his name should be called Wonderful; such views will leave the Reader but little room to doubt who the angel was. See Isa 9:6<\/span> . And if the Reader will go further, and read Jdg 13:22<\/span> , he will then have a further evidence. For it appears that neither Manoah nor his wife considered this visitor was any other than as a created angel, until that he ascended in the flame of the altar, and then they knew that it was God himself: and under this impression the man cried out, We shall surely die, because we have seen God. Had he not been convinced that this was Jehovah, he would not have so expressed himself: for it was upon the authority of God’s own words which the Lord had said before to Moses, that he grounded this assurance! Thou canst not see my face, for there shall no man see me and live. Exo 33:20<\/span> .<\/p>\n<\/p>\n This view of the subject will open to us most precious information to guide through all the parts of it. I pray the Reader, therefore, to preserve it in remembrance. The angel introduceth himself to the woman’s notice as demanding particular attention, not only from the seeming interest be took in what concerned her, but also in intimating that he knew her barrenness. It was a calamity to any of the Israelites to be barren. Write this man childless; was one of God’s severe judgments. Jer 22:30<\/span> , It is worthy observation, that as Isaac was a child of promise; so was Samson. And was he not in this, a type and figure of the promised seed? Paul found great comfort in being of the class of the children of promise. Gal 4:28<\/span> .<\/p>\n Jdg 13:3 And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou [art] barren, and bearest not: but thou shalt conceive, and bear a son.<\/p>\n Ver. 3. And the angel of the Lord,<\/strong> ] i.e., <\/em> Christ the Angel of the Covenant, called afterwards by Manoah Elohim, and by his wife Jehovah, Jdg 13:23 and by himself Wonderful. Jdg 13:18 <\/em> Isa 9:6 <\/p>\n <\/p>\n Behold now, thou art barren.<\/strong> ] See Jdg 13:2<\/span> . <\/p>\n <\/p>\n And bear a son.<\/strong> ] A singular son, a Nazarite; such as should be “purer than snow, whiter than milk,” Lam 4:7 drained from the dregs, and sifted from the bran of the ordinary sort of people.<\/p>\n the Angel = Messenger. From verses: Jdg 13:18, Jdg 13:19, Jdg 13:22, the same that appeared to Gideon (Jdg 6:12). <\/p>\n angel <\/p>\n (See Scofield “Heb 1:4”). <\/p>\n the angel: Jdg 2:1, Jdg 6:11, Jdg 6:12, Gen 16:7-13, Luk 1:11, Luk 1:28-38 <\/p>\n but thou: Gen 17:16, Gen 18:10, 1Sa 1:20, 2Ki 4:16, Luk 1:13, Luk 1:31 <\/p>\n Reciprocal: Gen 18:2 – And he Gen 29:31 – he opened Jdg 5:23 – the angel 1Ki 13:18 – an angel Mat 1:20 – the angel Mat 1:21 – she Luk 1:7 – they had<\/p>\n And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou [art] barren, and bearest not: but thou shalt conceive, and bear a son. 3. the angel of the Lord ] i.e. Jehovah Himself in manifestation; see on Jdg 2:1. The appearance of the Angel betokens the announcement of … Continue reading “Exegetical and Hermeneutical Commentary of Judges 13:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-6896","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/6896","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=6896"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/6896\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=6896"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=6896"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=6896"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"