Judges · Chapter 13

V. 1. Did evil-That is, fell into idolatry, not after the death of Abdon the last judge, but in the days of the former judges. Forty years-To be computed, not from Abdon’s death, but before that time. And it is probable that great slaughter of the Ephraimites made by Jephthah, greatly encouraged the Philistines to rise against Israel, when one of their chief bulwarks was so much weakened; and therefore began to domineer over them not long after Jephthah’s death. These were a very inconsiderable people. They had but five cities of any note. And yet when God used them as the staff in his hand, they were very oppressive and vexatious.

Verse 1. Delivered them into the hand of the Philistines] It does not appear that after Shamgar, to the present time, the Philistines were in a condition to oppress Israel, or God had not permitted them to do it; but now they have a commission, the Israelites having departed from the Lord. Nor is it evident that the Philistines had entirely subjected the Israelites, as there still appears to have been a sort of commerce between the two people. They had often vexed and made inroads upon them, but they had them not in entire subjection; see Judges 15:11.

1. His birth foretold by an angel, 2-5. His mother relates this to his father, 6, 7. The angel repeats it to them both, 8-14. Manoah offers to entertain him, and asks his name, 15-18. He discovers himself at parting, 19-23. Samson is born, 24, 25.

NOTES ON CHAPTER 13.

Verse 1. The children of Israel did evil again — That is, fell into idolatry, not, it seems, after the death of Abdon, the last judge, but in the days of the former judges. The Lord delivered them into the hand of the Philistines — These were a very inconsiderable people. They had but five cities of any note. And yet, when God used them as a staff in his hand, they were very oppressive and vexatious. Forty years — To be computed, not from Abdon’s death, but before that time. This is the longest oppression which the Israelites ever sustained, but Sir John Marsham and others think it is not different from that mentioned Judges 10:7, 8, but one and the same with it; the Philistines harassing the Israelites in the west, while the Ammonites oppressed them in the east; and that, though the tyrannical treatment of them by the Philistines lasted longer, yet it began at the very same time with the other, and rendered their distress the greater. Others suppose, that it did not begin till after Jephthah’s death, and that the great slaughter of the Ephraimites made by him greatly encouraged the Philistines to rise against Israel, one of Israel’s chief bulwarks being so much weakened.

Verse 1. Forty years. There are no exact dates of the commencement and termination of this servitude. Therefore to harmonize it with the four hundred and eighty years from the going out of Egypt, to the fourth year of Solomon, 1 Kings 16:1, nearly twenty years of this oppression must have expired on the birth of Samson. Consequently, it must have commenced about the end of Ibzan’s presidency.

PHILISTINE OPPRESSION, 1.

1. The Philistines — From the narrative of the Ammonite oppression, and Jephthah’s rule in eastern Palestine or Gilead, the historian now passes to the extreme west — the Shephelah, or maritime plain of Philistia — and introduces us to a nation of warriors that gave Israel more trouble than they had hitherto experienced from any heathen power. These warlike foes have been frequently mentioned before, (see note on Joshua 13:2,) but here they appear for the first time as having dominion over Israel. For this dominion they had doubtless been aiming many years, and they had met with at least one check from the heroic Shamgar. Judges 3:31. But the successful invasions of northern and eastern powers, and Israel’s many misfortunes, gave them marked advantages for extending their conquests over the southern tribes. Forty years — This period seems to have included the twenty years of Samson’s judgeship, (Judges 15:20;) at least the Philistine power was not fully broken in his day, but only greatly weakened. These foes maintained their rule, with only occasional breaks, till the time of Samuel. It was a most memorable period in the history of the chosen people. The tribe of Judah lost all spirit, and quietly succumbed, (Judges 15:11;) and long before the night of oppression ceased, the ark of God was captured, and the sanctuary at Shiloh made desolate.

V. 2. Of the family-That is, of the tribe or people. Bare not-An emphatical repetition of the same thing in other words, which is an usual elegancy both in scripture and other authors.

Verse 2. A certain man of Zorah] A town in the tribe of Judah, but afterwards given to Dan.

Verses 2, 3. Of the family of the Danites — That is, of that tribe or people. His wife was barren, and bare not — An emphatical repetition of the same thing in other words, which is a usual elegance both in Scripture and other authors. The angel — The Son of God, yet distinguished from the Lord, because he appeared here in the form of a servant, as a messenger sent from God. The great Redeemer did in a particular manner concern himself about this typical redemption.

SAMSON’S BIRTH, 2-25.

2. Zorah — Identified by Dr. Robinson with the modern Surah, which is situated on a high conical hill about thirteen miles west of Jerusalem, and overlooking the Wady Surar. It was first assigned to Judah, (Joshua 15:33,) but afterwards to Dan. Joshua 19:41. Family of the Danites — This expression is used interchangeably with tribe of the Danites. Compare Judges 18:1, 2, 11, 30. Manoah — “A person of such great virtue,” says Josephus, “that he had few men his equals, and, without dispute, the principal person of his country. He had a wife celebrated for her beauty, and excelling her contemporaries.”

V. 3. The angel-The Son of God, yet distinguished from the Lord, because he appeared here in the form of a servant, as a messenger sent from God. The great Redeemer did in a particular manner concern himself about this typical redeemer.

Verse 3. The angel of the Lord] 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.

Verses 2, 3. Of the family of the Danites — That is, of that tribe or people. His wife was barren, and bare not — An emphatical repetition of the same thing in other words, which is a usual elegance both in Scripture and other authors. The angel — The Son of God, yet distinguished from the Lord, because he appeared here in the form of a servant, as a messenger sent from God. The great Redeemer did in a particular manner concern himself about this typical redemption.

Ver. 3. The angel of the Lord appeared. He is called the angel of the Lord, Genesis 22:15; he sware by himself, and was assuredly the Messiah. Manoah calls him God, and his wife, JEHOVAH. And though he declined accepting the sacrifice, and bade Manoah offer it upon the rock to JEHOVAH, “who does wonderful things;” yet it was solely in the way that our Saviour refused to be called good, being then in the form of a servant. The answer he returned, when asked to tell his name, was in substance the same as when Jacob asked his name. It was secret, or wonderful, as Isaiah 9:6.

3. The angel of the Lord — See note on Judges 6:11. This Angel of the covenant himself performed the mission, so like that which Gabriel afterwards was sent to fulfil, (Luke 1:26,) when the woman was Mary, and the child to be born was the Wonderful, (Isaiah 9:6,) even the incarnation of Him who now appeared as a mysterious theophany,

V. 4. Beware-Because the child was to be a Nazarite from the womb, ver.

Verse 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, see in Clarke’s notes on “Numbers 6:2”, &c.

Verse 4. Now therefore beware — She was to conform to the manner of life observed by the Nazarites, while she carried her infant in her womb, and perhaps while she nursed him; because, as it follows in the next verse, he was to be a perpetual Nazarite to God, from his conception to his death; which would have bear impossible if she had drunk wine or strong drink, because a child in the womb and its mother subsist by the same nourishment. Drink not wine nor strong drink — Under which are comprehended the other particulars mentioned Numbers 6:2-4. And eat not any unclean thing — Any of those meats forbidden Leviticus 11. These were forbidden to all, but especially to the Nazarites. In all probability the Israelites were negligent at that time in observing the precept with relation to meats, otherwise there would have been no need to mention this.

4. Drink not wine — The mother of the mighty Nazarite must herself be a Nazarite for the time.

5, and from the conception; and because the mother’s pollution extends to the child, she is enjoined from this time to observe the following rules belonging to the Nazarites. Strong drink-Under which are comprehended the other particulars mentioned, Numbers 6:2-4. Nor eat-Any of those meats forbidden, Leviticus 11:1-47, which were forbidden to all, but especially to the Nazarites.

V. 5. A Nazarite-A person consecrated to God’s service. Begin to deliver-And the deliverance shall be carried on and perfected by others, as it was by Eli, Samuel, and Saul; but especially by David. God chuses to carry on his work gradually and by several hands. One lays the foundation of a good work, another builds, and perhaps a third brings forth the top stone.

Verse 5. He shall begin to deliver Israel] Samson only began this deliverance, for it was not till the days of David that the Israelites were completely redeemed from the power of the Philistines.

Verse 5. The child shall be a Nazarite — Consecrated to God’s service in a peculiar manner. He shall begin to deliver Israel — He did not complete the deliverance of the Israelites from the servile yoke of the Philistines; but the work was carried on and perfected by others, namely, by Eli, Samuel, and Saul, and especially by David. Samson galled them severely, but they still continued to oppress Israel, as they did when he was born, and the oppression continued, more or less, till the memorable victory of Ebenezer, recorded 1 Samuel 7:13, when they were subdued, and their tyranny of forty years ended. Thus God chooses to carry on his work gradually, and by several hands. One lays the foundation of a good work, another builds, and perhaps a third brings forth the top-stone.

Ver. 5. A Nazarite. See note on Numbers 6:1. He shall begin the work of deliverance, and David shall temporally, and the Messiah spiritually complete it.

5. A Nazarite unto God from the womb — For the law concerning Nazarites, see Numbers 6:1-21. The key to the divine side of Samson’s history is to be found in this Nazarite condition. Unless we keep this earnest and solemn background of his life-consecration to Jehovah in view, his buffoonery and lewdness, and even his mere feats of strength, would seem strange and inexplicable when detailed with such elaborate fulness. From the theocratic standpoint Samson was a sacred character, a great national hero; and his consecration as a Nazarite from the womb, together with his agency in delivering Israel from the Philistine yoke, is the great redeeming fact and feature of his romantic life. See note at end of chap. 16. He shall begin to deliver Israel — But he was not to complete that deliverance. His giant feats of valour were but to weaken the Philistines’ power over Israel, and prepare the way for that more pure and spotless Nazarite, Samuel, who should complete that work of national salvation. 1 Samuel 7:13.

V. 6. Man of God-A prophet, or sacred person, sent with a message from God. Terrible-Or, venerable, awful, full of Majesty.

Verse 6. But I asked him not whence he was, neither told he me his name] This clause is rendered very differently by the Vulgate, the negative NOT being omitted: Quem cum interrogassem quis esset, et unde venisset, et quo nomine vocaretur, noluit mihi dicere; sed hoc respondit. “Who, when I asked who he was and whence he came, and by what name he was called, would not tell me; but this he said,” &c.

The negative is also wanting in the Septuagint, as it stands in the Complutensian Polyglot: Kai hrwtwn auton poqen estin, kai to onoma autou ouk aphggeile moi; “And I asked him whence he was, and his name, but he did not tell me.” This is also the reading of the Codex Alexandrinus; but the Septuagint, in the London Polyglot, together with the Chaldee, Syriac, and Arabic, read the negative particle with the Hebrew text, I asked NOT his name, &c.

Verse 6. A man of God came unto me — A prophet, or sacred person, sent with a message from God. Like the countenance of an angel, very terrible — Or venerable, awful, full of majesty. Though Manoah’s wife had never seen an angel before, yet she might well say this, as it was a prevailing opinion among all people, that celestial beings were more excellent in their nature than mankind, and bore an extraordinary majesty in their countenances, which struck the human beholder with awe and admiration. But I asked not whence he was, &c. — The lustre of his aspect infused such an awe into her, as rendered her incapable of making such inquiry.

6. A man of God — The human form he bore led her to mistake the Angel for a prophet, and yet she thought that he was more than human. Very terrible — Majestic. His presence was such as to command a holy fear.

SAMSON’S BIRTH, 2-25.

2. Zorah — Identified by Dr. Robinson with the modern Surah, which is situated on a high conical hill about thirteen miles west of Jerusalem, and overlooking the Wady Surar. It was first assigned to Judah, (Joshua 15:33,) but afterwards to Dan. Joshua 19:41. Family of the Danites — This expression is used interchangeably with tribe of the Danites. Compare Judges 18:1, 2, 11, 30. Manoah — “A person of such great virtue,” says Josephus, “that he had few men his equals, and, without dispute, the principal person of his country. He had a wife celebrated for her beauty, and excelling her contemporaries.”

Verse 8. Then Manoah entreated the Lord, &c. — Not hesitating or doubting, on account of his wife’s 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.

8. Manoah entreated — His faith, like Gideon’s, demands a repetition of wonders.

Verse 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.

9. As she sat in the field — Pausing to rest, perhaps, as she was going or returning from some fountain to draw water. Dr. Robinson observed near the fountain of Zorah several women, “toiling upwards towards the village, each with her jar of water on her head. The village, the fountain, the fields, the mountains, and the females bearing water, all,” says he, “transported us back to ancient times, when in all probability the mother of Samson often in like manner visited the fountain, and toiled homeward with her jar of water.”

SAMSON’S BIRTH, 2-25.

2. Zorah — Identified by Dr. Robinson with the modern Surah, which is situated on a high conical hill about thirteen miles west of Jerusalem, and overlooking the Wady Surar. It was first assigned to Judah, (Joshua 15:33,) but afterwards to Dan. Joshua 19:41. Family of the Danites — This expression is used interchangeably with tribe of the Danites. Compare Judges 18:1, 2, 11, 30. Manoah — “A person of such great virtue,” says Josephus, “that he had few men his equals, and, without dispute, the principal person of his country. He had a wife celebrated for her beauty, and excelling her contemporaries.”

SAMSON’S BIRTH, 2-25.

2. Zorah — Identified by Dr. Robinson with the modern Surah, which is situated on a high conical hill about thirteen miles west of Jerusalem, and overlooking the Wady Surar. It was first assigned to Judah, (Joshua 15:33,) but afterwards to Dan. Joshua 19:41. Family of the Danites — This expression is used interchangeably with tribe of the Danites. Compare Judges 18:1, 2, 11, 30. Manoah — “A person of such great virtue,” says Josephus, “that he had few men his equals, and, without dispute, the principal person of his country. He had a wife celebrated for her beauty, and excelling her contemporaries.”

V. 12. Let thy words-Or, thy words shall come to pass: I firmly believe thy promises shall be fulfilled. How-What rules shall we observe about his education?

Verse 12. Now let thy words come to pass — Or, thy words shall come to pass. I firmly believe thy promises shall be fulfilled. How shall we order the child? — Houbigant renders this, What shall be the method of educating the child? What rules shall we observe in bringing him up? How shall we do unto him? — What profession shall we prepare him for, or how shall we instruct him, so as to make him fit to be the deliverer of Israel?

12. Manoah said — Manoah’s words are not correctly rendered in our English version, but should read, Now thy words shall come to pass; what shall be the manner of the child and his work? The former sentence has the relation of a protasis to the following, as, When thy words come to pass, what shall be, etc.? By the manner and work of the child, Manoah meant both their manner and work towards their son, as expressed in the English version, and also his manner and work towards them and Israel. The Angel answers so far as their work is concerned, but leaves it for the future to tell the rest.

V. 13. Let her-Whilst the child is in her womb, and after the child is born let him observe the same orders.

Verses 13, 14. Of all that I said, let her beware — While the child is in the womb, and after the child is born, let her observe the same orders. We may observe that the angel gives no answer to Manoah’s question, how the child should be educated, &c., as willing that they should not be solicitous about that at the present, but leave it to the care of Providence, which, in proper time, would so direct matters in regard to the child, as that he should be fitted for the great purpose he was intended for. He therefore only repeats his injunctions to the woman how she should act during her pregnancy.

SAMSON’S BIRTH, 2-25.

2. Zorah — Identified by Dr. Robinson with the modern Surah, which is situated on a high conical hill about thirteen miles west of Jerusalem, and overlooking the Wady Surar. It was first assigned to Judah, (Joshua 15:33,) but afterwards to Dan. Joshua 19:41. Family of the Danites — This expression is used interchangeably with tribe of the Danites. Compare Judges 18:1, 2, 11, 30. Manoah — “A person of such great virtue,” says Josephus, “that he had few men his equals, and, without dispute, the principal person of his country. He had a wife celebrated for her beauty, and excelling her contemporaries.”

Verses 13, 14. Of all that I said, let her beware — While the child is in the womb, and after the child is born, let her observe the same orders. We may observe that the angel gives no answer to Manoah’s question, how the child should be educated, &c., as willing that they should not be solicitous about that at the present, but leave it to the care of Providence, which, in proper time, would so direct matters in regard to the child, as that he should be fitted for the great purpose he was intended for. He therefore only repeats his injunctions to the woman how she should act during her pregnancy.

SAMSON’S BIRTH, 2-25.

2. Zorah — Identified by Dr. Robinson with the modern Surah, which is situated on a high conical hill about thirteen miles west of Jerusalem, and overlooking the Wady Surar. It was first assigned to Judah, (Joshua 15:33,) but afterwards to Dan. Joshua 19:41. Family of the Danites — This expression is used interchangeably with tribe of the Danites. Compare Judges 18:1, 2, 11, 30. Manoah — “A person of such great virtue,” says Josephus, “that he had few men his equals, and, without dispute, the principal person of his country. He had a wife celebrated for her beauty, and excelling her contemporaries.”

V. 15. Made ready-Supposing him to be a man and a prophet, to whom he would in this manner express his respect, as was usual to strangers.

Verse 15. Until we shall have made ready a kid] Not knowing his quality, Manoah wished to do this as an act of hospitality.

Verses 15, 16. Until we shall have made ready a kid — He supposed him to be a man and a prophet, to whom he would in this manner express his respect, as was usual to strangers. I will not eat of thy bread — That is, meat, as bread is commonly taken in Scripture. If thou wilt offer a burnt-offering — As Manoah had made no mention of a burnt-offering, but only desired the angel, whom he took for a prophet, to accept of a repast with them, Le Clerc’s translation of this passage is to be preferred. But (not and, as we render it) if thou wilt offer a burnt-offering to the Lord, do it: that is, if thou desirest to express thy thankfulness to the Lord, thou mayest do it by offering a burnt-offering.

15. Let us detain thee — Manoah would observe those rites of oriental hospitality by attention to which Abraham entertained angels unawares. Genesis 18:1-8.

V. 16. Bread-That is, meat, as bread is commonly taken in scripture. To the Lord-Not unto a man, as thou apprehendest me to be; but unto the Lord, as thou wilt by and by perceive me to be.

Verse 16. I will not eat of thy bread] As I am a spiritual being, I subsist not by earthly food.

And if thou wilt offer a burnt-offering] Neither shall I receive that homage which belongs to God; thou must therefore offer thy burnt-offering to Jehovah.

Verses 15, 16. Until we shall have made ready a kid — He supposed him to be a man and a prophet, to whom he would in this manner express his respect, as was usual to strangers. I will not eat of thy bread — That is, meat, as bread is commonly taken in Scripture. If thou wilt offer a burnt-offering — As Manoah had made no mention of a burnt-offering, but only desired the angel, whom he took for a prophet, to accept of a repast with them, Le Clerc’s translation of this passage is to be preferred. But (not and, as we render it) if thou wilt offer a burnt-offering to the Lord, do it: that is, if thou desirest to express thy thankfulness to the Lord, thou mayest do it by offering a burnt-offering.

16. I will not eat of thy bread — But the same Angel did eat of the food (Genesis 18:8) which Abraham prepared; why not do the same with Manoah? Abraham, we may answer, was “heir of the world,” (Romans 4:13,) and a far more important person in the history of the Old Covenant than Manoah, and so with him the Jehovah-Angel might well come into closer fellowship than with other saints. For Manoah knew not — This statement is given as a reason for the Angel’s suggestion that Manoah might, perhaps, now appropriately offer a burnt offering to Jehovah. He does not tell him that he is the Angel Jehovah, but he powerfully suggests that thought to the mind of Manoah, and thus leads the latter to inquire after his name.

V. 17. Honour-Either by making honourable mention of thee, or by shewing respect to thee, by a present, which they usually gave to prophets.

Verses 17, 18. That when thy sayings come to pass, we may do thee honour — Either by making honourable mention of thee, or by showing respect to thee by a present, such as they usually gave to prophets. Seeing it is secret — Meaning, not only, that it would be of no importance or service to him to know his name; but that his name was hidden from mortal men, and wonderful, as the word yalp peli signifies, and is translated Isaiah 9:6, where it is applied to Christ, the wonderful child born, and son given, who has the government upon his shoulders, and is the mighty God. The angel means, My nature and essence, often signified by name in the Scriptures, are incomprehensible. This shows, that this was the Angel of the covenant, the Son of God, that spoke to Manoah.

SAMSON’S BIRTH, 2-25.

2. Zorah — Identified by Dr. Robinson with the modern Surah, which is situated on a high conical hill about thirteen miles west of Jerusalem, and overlooking the Wady Surar. It was first assigned to Judah, (Joshua 15:33,) but afterwards to Dan. Joshua 19:41. Family of the Danites — This expression is used interchangeably with tribe of the Danites. Compare Judges 18:1, 2, 11, 30. Manoah — “A person of such great virtue,” says Josephus, “that he had few men his equals, and, without dispute, the principal person of his country. He had a wife celebrated for her beauty, and excelling her contemporaries.”

V. 18. Secret-Hidden from mortal men: or, wonderful, such as thou canst not comprehend: my nature and essence, (which is often signified by name in scripture) is incomprehensible. This shews, that this was the angel of the covenant, the Son of God.

Verse 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 yalp awh hu peli, it is WONDERFUL; the very character that is given to Jesus Christ, Isaiah 9:6: His name shall be called, alp Wonderful; and it is supposed by some that the angel gives this as his name, and consequently that he was our blessed Lord.

Verses 17, 18. That when thy sayings come to pass, we may do thee honour — Either by making honourable mention of thee, or by showing respect to thee by a present, such as they usually gave to prophets. Seeing it is secret — Meaning, not only, that it would be of no importance or service to him to know his name; but that his name was hidden from mortal men, and wonderful, as the word yalp peli signifies, and is translated Isaiah 9:6, where it is applied to Christ, the wonderful child born, and son given, who has the government upon his shoulders, and is the mighty God. The angel means, My nature and essence, often signified by name in the Scriptures, are incomprehensible. This shows, that this was the Angel of the covenant, the Son of God, that spoke to Manoah.

18. Why askest thou thus after my name — Not a rebuke, but one of those profound questions which lead a man to look into the depths of his heart, and read its inner motions. It was designed to lead Manoah to ponder thoroughly, then and afterwards, the several facts in this memorable theophany. Seeing it is secret — Rather, and it is Wonderful. It is the adjective form of the same word which in Isaiah 9:6 is rendered Wonderful. There is a deep significance beneath this word, involving the marvellous person, character, and works of Him who in the fulness of times “was made flesh and dwelt among us… the glory of the only-begotten of the Father, full of grace and truth.” John 1:14.

V. 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.

Verse 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.

Verses 19, 20. And offered it upon a rock — The presence and command of the angel being a sufficient warrant for the offering of sacrifice by a person who was no priest, and in a place otherwise forbidden. Vitringa, however, supposes that “it was the angel who upon this occasion performed the principal functions of the priest; the most essential of which was to put the fire to the burnt-offering.” Manoah, he observes, “dared not to perform the offices of the priesthood in the presence of a personage whom he took for an extra-ordinary prophet, commissioned from God. All that he did was done by order of the angel, or as his minister; just as the Israelites obeyed Elijah afterward,” 1 Kings 18:34. The angel, or rather he, (for there is nothing for angel in the original,) did wondrously — Bringing fire out of the rock, as in the case of Gideon, Judges 6:21, to consume the burnt-offering, and then ascending in the midst of the flame, hereby manifesting his nature and essence to be spiritual. Off the altar — That is, from that part of the rock which served instead of an altar, upon which the sacrifice was laid. Manoah and his wife fell on their faces — Partly out of reverence for so glorious a person manifested in so wonderful a manner, and partly out of a religious horror and fear of death; for the prevention whereof they fell down in the way of supplication to God.

Ver. 19. The angel did wondrously, by causing fire to consume the sacrifice. The LXX, followed by the Vulgate, read, “Manoah—offered it on a rock to the Lord, who doth wonderful things.”

19. Manoah took a kid — Here notice another instance of a person offering a burnt-offering with his own hands, and far from the tabernacle. Offered it upon a rock — As Gideon offered his kid and unleavened cakes. Judges 6:20. Did wondrously — His acts accorded with his name. The great miracle was his ascension in the flame of the altar; by which sublime manifestation he overwhelmed Manoah and his wife with a sudden conviction of his divine essence and glory. This conviction only deepened and became more permanent with the lapse of time, and the fact that the Angel no more appeared.

V. 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. Fell-Partly in reverence to that glorious presence manifested in so wonderful a manner: and partly, out of a religious horror and fear of death; for the prevention thereof they fell down in way of supplication to God.

Verses 19, 20. And offered it upon a rock — The presence and command of the angel being a sufficient warrant for the offering of sacrifice by a person who was no priest, and in a place otherwise forbidden. Vitringa, however, supposes that “it was the angel who upon this occasion performed the principal functions of the priest; the most essential of which was to put the fire to the burnt-offering.” Manoah, he observes, “dared not to perform the offices of the priesthood in the presence of a personage whom he took for an extra-ordinary prophet, commissioned from God. All that he did was done by order of the angel, or as his minister; just as the Israelites obeyed Elijah afterward,” 1 Kings 18:34. The angel, or rather he, (for there is nothing for angel in the original,) did wondrously — Bringing fire out of the rock, as in the case of Gideon, Judges 6:21, to consume the burnt-offering, and then ascending in the midst of the flame, hereby manifesting his nature and essence to be spiritual. Off the altar — That is, from that part of the rock which served instead of an altar, upon which the sacrifice was laid. Manoah and his wife fell on their faces — Partly out of reverence for so glorious a person manifested in so wonderful a manner, and partly out of a religious horror and fear of death; for the prevention whereof they fell down in the way of supplication to God.

SAMSON’S BIRTH, 2-25.

2. Zorah — Identified by Dr. Robinson with the modern Surah, which is situated on a high conical hill about thirteen miles west of Jerusalem, and overlooking the Wady Surar. It was first assigned to Judah, (Joshua 15:33,) but afterwards to Dan. Joshua 19:41. Family of the Danites — This expression is used interchangeably with tribe of the Danites. Compare Judges 18:1, 2, 11, 30. Manoah — “A person of such great virtue,” says Josephus, “that he had few men his equals, and, without dispute, the principal person of his country. He had a wife celebrated for her beauty, and excelling her contemporaries.”

SAMSON’S BIRTH, 2-25.

2. Zorah — Identified by Dr. Robinson with the modern Surah, which is situated on a high conical hill about thirteen miles west of Jerusalem, and overlooking the Wady Surar. It was first assigned to Judah, (Joshua 15:33,) but afterwards to Dan. Joshua 19:41. Family of the Danites — This expression is used interchangeably with tribe of the Danites. Compare Judges 18:1, 2, 11, 30. Manoah — “A person of such great virtue,” says Josephus, “that he had few men his equals, and, without dispute, the principal person of his country. He had a wife celebrated for her beauty, and excelling her contemporaries.”

Verse 22. We shall surely die, because we have seen God.] See Clarke’s note on “Judges 6:22”.

Ver. 22. We shall surely die. This sentiment being of frequent occurrence in the Hebrew scriptures, Judges 6:22; and in the Gentile mythology, some of the ancients must have died in their approaches to the divine presence. Ovid’s Metam. lib. 3., and Cicero of the nature of the gods, lib. 3., mention the death of Semelè, mother of Bacchus by Jupiter, how she was consumed by the approaches of the father of the gods, when she had rashly desired to see his brightness; and that the child, dropping &c., was sewed up in the thigh of Jupiter, to complete the time of pregnancy. Dr. Stukely thinks that these sacred figures designate the divine and human geniture of Christ.

22. We shall surely die — Compare note on Judges 6:22.

V. 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.

Verse 23. If the Lord were pleased to kill us, &c.] This is excellent reasoning, and may be of great use to every truly religious mind, in cloudy and dark dispensations of Divine Providence. It is not likely that God, who has preserved thee so long, borne with thee so long, and fed and supported thee all thy life long, girding thee when thou knewest him not, is less willing to save and provide for thee and thine now than he was when, probably, thou trustedst less in him. He who freely gave his Son to redeem thee, can never be indifferent to thy welfare; and if he give thee power to pray to and trust in him, is it at all likely that he is now seeking an occasion against thee, in order to destroy thee? Add to this the very light that shows thee thy wretchedness, ingratitude, and disobedience, is in itself a proof that he is waiting to be gracious to thee; and the penitential pangs thou feelest, and thy bitter regret for thy unfaithfulness, argue that the light and fire are of God’s own kindling, and are sent to direct and refine, not to drive thee out of the way and destroy thee. Nor would he have told thee such things of his love, mercy, and kindness, and unwillingness to destroy sinners, as he has told thee in his sacred word, if he had been determined not to extend his mercy to thee.

Verse 23. If the Lord were pleased to kill us — The reasoning of Manoah’s wife here is very just, and shows her to have been a woman of good understanding. Indeed, both of them seem to have been persons of eminent piety, who, amidst the prevailing corruption and idolatry of their people, retained their integrity, and adhered to the worship and service of the true God. And of such God is always mindful, both bestowing peculiar favours upon them, and communicating blessings to his church, and to the world, through their means. Nor would, as at this time, have told us such things — 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.

Ver. 23. If the Lord were pleased to kill us, he would not have received a burnt-offering. Be encouraged, oh trembling soul; the Lord who inspires thy prayer, will give thee an answer of peace.

23. If the Lord were pleased to kill us — Reason and faith united, in the heart of the wife develop into a noble and devout trust, and triumph over the fears and trembling of the husband. The essential element of her faith and reason was identical with that which led the apostle to write: “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” Romans 8:32.

V. 24. Blessed him-That is, endowed him with all those graces and gifts of mind and body which were necessary for the work he was designed for.

Verse 24. And called his name Samson] The original שמשונ shimshon, which is from the root vmv 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.

Verses 24, 25. The Lord blessed him — That is, endowed him with all those graces and gifts of mind and body which were necessary for the work he was designed for. The Spirit of the Lord began to move him — To excite him to heroical designs and extraordinary actions, above the power of mere unassisted human abilities; to incline his heart to great attempts for the help and deliverance of God’s people; to give some essay of it to his brethren, and to seek all opportunities for it. At times — Upon certain occasions, which might make known to the people that God intended to begin the work of their deliverance by this extraordinary person. In the camp of Dan — A place so called, either from the expedition of the Danites, (Judges 18:11, 12,) which, though recorded after this history took place before it, or from some other camp which the Danites had formed there to give some check to the incursions of the Philistines.

24. Samson — The name signifies, according to Josephus, one that is strong. Some have doubted this signification, because the root shemesh means the sun; but Furst shows that from the sense of being bright, shining, comes easily the metaphorical sense of being distinguished, strong. Hence the name indicates a distinguished hero. The Lord blessed him — By endowing him with remarkable physical powers, and thus preparing him for the great mission of his life — to begin to deliver Israel from the oppression of the Philistines. Verse 5.

V. 25. To move-That is, to stir him up to heroical designs; to shew forth its power in the frame of his mind, and in the strength of his body, discovered to his neighbours in extraordinary actions; to encline his heart to great attempts for the help and deliverance of God’s people, to give some essays of it to his brethren, and to seek all opportunities for it. Of Dan-A place so called, either from the expedition of the Danites, Judges 18:11,12, which though placed after this history, was done before it: or from some other camp which the Danites had formed there, to give some check to the incursions of the Philistines.

Verse 25. The Spirit of the Lord began to move him] He felt the degrading bondage of his countrymen, and a strong desire to accomplish something for their deliverance. These feelings and motions he had from the Divine Spirit.

Camp of Dan] Probably the place where his parents dwelt; for they were Danites, and the place is supposed to have its name from its being the spot where the Danites stopped when they sent some men of their company to rob Micah of his teraphim, &c. See Judges 18:13-20. As he had these influences between Zorah and Eshtaol, it is evident that this was while he dwelt at home with his parents; for Zorah was the place where his father dwelt; see Judges 13:2. Thus God began, from his infancy, to qualify him for the work to which he had called him. JUDGES

Verses 24, 25. The Lord blessed him — That is, endowed him with all those graces and gifts of mind and body which were necessary for the work he was designed for. The Spirit of the Lord began to move him — To excite him to heroical designs and extraordinary actions, above the power of mere unassisted human abilities; to incline his heart to great attempts for the help and deliverance of God’s people; to give some essay of it to his brethren, and to seek all opportunities for it. At times — Upon certain occasions, which might make known to the people that God intended to begin the work of their deliverance by this extraordinary person. In the camp of Dan — A place so called, either from the expedition of the Danites, (Judges 18:11, 12,) which, though recorded after this history took place before it, or from some other camp which the Danites had formed there to give some check to the incursions of the Philistines.

25. Spirit of the Lord began to move him — Literally, began to strike him; that is, to urge or impel him to perform marvellous feats of strength. He may have rent many a lion in his youthful days, and such feats had as much to do in developing his faith in God, and preparing him to smite the Philistines, as David’s smiting of the lion and the bear had in preparing him to cope with Goliath. 1 Samuel 17:37. Camp of Dan — In Judges 18:12, the word is rendered as a proper name, Mahaneh-Dan. It was the district belonging to the Danites lying between Zorah and Eshtaol. This latter place has not been clearly identified with any modern site, but probably lay between Zorah and Kirjath-jearim. Compare Judges 18:12, and Joshua 15:33.