Judges Chapter 13
Judges 13:1 – The Setting of Samson’s Birth
"Again the children of Israel did evil in the sight of the LORD, and the LORD delivered them into the hand of the Philistines for forty years."
(Judges 13:1, New King James Version)
The opening verse of Judges chapter 13 resumes the recurring pattern that defines the entire book: the nation of Israel, blessed by God, repeatedly falls into apostasy. Once again, “the children of Israel did evil in the sight of the LORD”, demonstrating a spiritual stubbornness and moral rebellion that marked this period as one of the darkest in Israel’s history. This time, the consequences are prolonged—“the LORD delivered them into the hand of the Philistines for forty years.” This is the longest oppression recorded in the book of Judges.
This verse is a theological hinge in the Samson narrative. It marks a generational failure, not just an individual one. Israel was meant to dwell securely in the land, walking in obedience to the Mosaic Covenant, but instead, the nation repeatedly flirted with idolatry and compromise. The Philistines, a coastal seafaring people from the Aegean region, had established a stronghold in Canaan. Their control over Israel represented both political domination and spiritual contamination, as their culture and gods—particularly Dagon—warred against Yahweh’s supremacy.
The birth of Samson is thus framed not in ideal circumstances but in national defeat and spiritual darkness. In many ways, the judge Samson becomes a mirror image of the people he is raised up to deliver: blessed by God, empowered by the Spirit, yet ultimately prone to self-indulgence, compromise, and covenant-breaking.
a. “Again the children of Israel did evil in the sight of the LORD”
This phrase marks the beginning of yet another decline in Israel’s spiritual state. The phrase “did evil” carries the idea of deliberate covenant infidelity, not mere ignorance. Israel had received the Law, the tabernacle rituals, and countless warnings from previous judges and prophets. Their evil is not neutral—it is willful rebellion against the revealed will of God.
This repeated apostasy reinforces the need for national leadership grounded in righteousness, and it lays the theological foundation for the eventual need for a king—specifically, a godly king like David, and ultimately the Messianic King, Jesus Christ. Samson’s flawed life will underscore this need.
b. “And the LORD delivered them into the hand of the Philistines for forty years”
The duration of this oppression—forty years—is significant. Biblically, the number forty often signifies a period of testing, judgment, or preparation. It rained forty days in Noah’s flood (Genesis 7:12), Israel wandered forty years in the wilderness (Numbers 14:33-34), and Moses spent forty days on Mount Sinai (Exodus 34:28). Here, Israel’s forty-year subjugation to the Philistines represents divine chastisement for their continual rebellion.
The Philistines were not only cruel overlords but also spiritual antagonists. They posed a theological threat by tempting Israel to adopt their pagan customs. This oppression wasn’t merely political; it was spiritual warfare against Israel’s distinct identity as God’s covenant people. That the LORD Himself “delivered them” into the Philistines' hand underscores His sovereign use of foreign nations as instruments of discipline, much like Assyria and Babylon in later centuries.
Theological Reflection: A Man of His Times
The mention of Samson’s coming birth in this context is no accident. God raises deliverers from within the darkness. Samson would be a man of contradictions—set apart from birth by divine command, yet frequently ruled by carnal desires. His story foreshadows the spiritual condition of Israel: outwardly chosen and empowered, but inwardly rebellious and fractured.
Samson, therefore, serves both as a judge and as a parable. His life will reveal both the power and the danger of God-given strength divorced from personal holiness. He will be used by God despite his failures, but he will also suffer greatly because of his lack of self-control and spiritual discipline.
Judges 13:2–3 – The Angel of the LORD Appears to Manoah’s Wife
“Now there was a certain man from Zorah, of the family of the Danites, whose name was Manoah; and his wife was barren and had no children. And the Angel of the LORD appeared to the woman and said to her, ‘Indeed now, you are barren and have borne no children, but you shall conceive and bear a son.’”
(Judges 13:2–3, New King James Version)
The narrative begins with a personal story rooted in the greater redemptive history of Israel. In the midst of national failure and Philistine domination, God begins His deliverance not with a warrior or a prophet, but with a barren woman. This follows a recurring biblical pattern where God's power is most clearly displayed in situations of human weakness and impossibility. As with Sarah, Rebekah, and Hannah, God often uses barrenness—symbolizing both personal sorrow and national need—as the stage for divine intervention. The birth of Samson was not only a miraculous answer to a woman’s prayers, but a divinely orchestrated turning point in Israel’s history.
a. “Now there was a certain man from Zorah, of the family of the Danites, whose name was Manoah”
Zorah was a town located in the territory allotted to the tribe of Dan (Joshua 19:41), situated on the border of Judah, about 14 miles west of Jerusalem. The Danites had a troubled history in Judges, often characterized by spiritual compromise and failure to fully claim their inheritance (Judges 1:34). This background is significant, as Samson—the deliverer God raises up from among them—will himself be a deeply flawed figure.
Manoah's name means “rest,” though his narrative will be marked by uncertainty and awe in the face of divine revelation. It is important to note that while Manoah is introduced, the first divine encounter occurs not with him, but with his unnamed wife—highlighting that God's redemptive work often begins with the overlooked or the marginalized.
b. “And his wife was barren and had no children”
The barrenness of Manoah’s wife would have carried deep emotional, social, and theological weight in ancient Israel. In a culture where fruitfulness was seen as a blessing from God (Deuteronomy 7:14), infertility was often misunderstood as a curse or judgment. Yet repeatedly in Scripture, God chooses barren women to bring forth key figures in salvation history: Isaac from Sarah, Jacob from Rebekah, Samuel from Hannah, John the Baptist from Elizabeth, and ultimately Jesus Christ from the Virgin Mary.
This pattern is not coincidental. It underscores a divine theme—God brings life from death, hope from despair, and salvation through miraculous intervention. This highlights that the birth of a deliverer is always the work of divine grace, not human achievement.
c. “And the Angel of the LORD appeared to the woman”
This appearance of the Angel of the LORD is more than just a visitation from a heavenly messenger. As with previous episodes in Judges (Judges 2:1–5; 6:11–24), and earlier in Genesis (Genesis 16:7–13; 22:11–18), the text strongly suggests this is a theophany—a pre-incarnate appearance of the Second Person of the Trinity, Jesus Christ. This is affirmed later in the chapter when Manoah and his wife recognize they have seen God (Judges 13:22).
The fact that this revelation is given to the woman, and not initially to her husband, reinforces the dignity and importance of women in God’s plan. While unnamed in the text, she is the first recipient of divine revelation and instruction concerning the birth of Samson, demonstrating God’s intentional and personal engagement with those considered lowly or forgotten.
d. “Indeed now, you are barren and have borne no children, but you shall conceive and bear a son”
The promise here is both deeply personal and prophetically powerful. The Angel does not rebuke or question the woman, but affirms her current condition and then reverses it. The phrase “you shall conceive and bear a son” is an echo of other significant birth announcements in Scripture, often preceding the birth of a child with divine purpose.
This child will not be an ordinary son. As the narrative unfolds, it will become clear that he is to be set apart from the womb as a Nazirite—a life dedicated entirely to the LORD. Thus, this is not only a personal miracle for the woman but the beginning of a national deliverance for Israel. The miraculous conception anticipates a life that will be marked by divine power, though marred by human frailty.
Theological Reflection: God’s Deliverance Begins in Weakness
This passage reminds the reader that God delights in beginning His greatest redemptive works in obscurity, barrenness, and weakness. The story of Samson, like that of Israel, begins not in strength but in vulnerability. The selection of Manoah's wife as the recipient of divine revelation highlights the sovereignty of God in choosing the lowly to accomplish His purposes. Her womb, once closed, will become the vessel through which God raises up a deliverer.
This anticipates the greater Deliverer, Jesus Christ, who also entered a dark world through miraculous birth. In Him, we see the ultimate expression of God's power made perfect in weakness.
Judges 13:4–5 – Special Instructions Regarding the Child to Come
“Now therefore, please be careful not to drink wine or similar drink, and not to eat anything unclean. For behold, you shall conceive and bear a son. And no razor shall come upon his head, for the child shall be a Nazirite to God from the womb; and he shall begin to deliver Israel out of the hand of the Philistines.”
(Judges 13:4–5, New King James Version)
The Angel of the LORD gave specific and sacred instructions regarding the child that was to be born. This was no ordinary child; this was a child marked out for divine service before he was even conceived. The Lord’s instructions to Manoah’s wife signified both the gravity of the calling upon Samson’s life and the holiness required for it. From his mother’s womb, Samson was to be set apart unto God in a unique way, and even the mother herself was to be consecrated during her pregnancy in anticipation of the child’s calling.
a. “The child shall be a Nazirite to God”
The designation “Nazirite to God” indicates a special vow of consecration. According to Numbers 6:1–21, the Nazirite vow included abstaining from all grape products (not just alcohol), avoiding contact with dead bodies, and refraining from cutting the hair. The Hebrew word nazir means “consecrated” or “separated.” This vow was normally voluntary and temporary, but in Samson’s case, it was neither. It was imposed by divine command and from the womb.
The Nazirite vow was a visible, physical symbol of inward spiritual dedication. In this case, however, Samson’s external compliance would be a lifelong requirement and mark of divine calling. Yet as the narrative will show, the external form of separation did not always reflect the internal reality in Samson’s life, which is a tragic lesson in the failure of form without faith.
b. “From the womb”
The phrase “from the womb” demonstrates God’s sovereign initiative in setting apart Samson before birth, not unlike the calling of Jeremiah or John the Baptist. Jeremiah 1:5 declares, “Before I formed you in the womb I knew you; before you were born I sanctified you; I ordained you a prophet to the nations.” Likewise, in Luke 1:15, it is said of John the Baptist, “For he will be great in the sight of the Lord, and shall drink neither wine nor strong drink. He will also be filled with the Holy Spirit, even from his mother’s womb.”
Samson’s divine election before birth reveals that God has complete authority over His servants and that consecration to divine purpose is not merely a human choice but can be a divine command. This also reinforces the sanctity of life from conception, as the unborn child is already recognized as having a God-ordained purpose.
c. “Please be careful not to drink wine or similar drink, and not to eat anything unclean”
This instruction to the mother highlights the principle of parental sanctification in preparation for a child of promise. Though she was not the one to take the Nazirite vow herself permanently, she was to live in accordance with its terms during the pregnancy. The implication is profound: the moral and spiritual environment of the womb matters. God expected the child to be protected from defilement even in utero.
This has theological implications for how believers view prenatal life, as well as parental responsibility before a child is even born. While the child was to be physically separated through the Nazirite vow, the mother was to share in this separation during gestation as an act of obedience and reverence toward God’s plan.
d. “No razor shall come upon his head”
This external sign of the vow—the uncut hair—served as a visible testimony to the vow of separation. In Samson’s case, the long hair would be the visible indicator of God’s covenant with him. Later in the narrative, it is the cutting of his hair that symbolizes the breaking of that covenant (Judges 16:17–20). Though the power of Samson was not in the hair itself, the hair was the symbol of his submission to God’s calling. When that symbol was removed in disobedience, the power that accompanied his consecration was also withdrawn.
e. “And he shall begin to deliver Israel out of the hand of the Philistines”
This final phrase is significant both in what it says and what it does not say. Samson was not promised to complete the deliverance, only to begin it. This implies that his mission would be incomplete, and history confirms that the Philistine oppression would continue into the days of Eli and Samuel (1 Samuel 7:13–14), and even into the time of Saul and David.
The word begin here foreshadows Samson’s personal shortcomings and eventual moral failures. Despite being mightily used by God, his deliverance was incomplete because his life was marred by disobedience and unrestrained passion. Yet, this is also a demonstration of God’s grace: He still used Samson to begin the deliverance, even though He knew the man would not finish it. This principle applies in the broader story of redemption. Many Old Testament figures begin the work, but only Christ completes it. As Hebrews 12:2 says, “Looking unto Jesus, the author and finisher of our faith.”
Theological Reflection: The Weight of a Divine Calling
This passage offers several layers of theological truth. First, God’s call is sovereign, specific, and often precedes human understanding or participation. Second, holiness is not just a requirement for the individual servant but for those connected to him, as seen in the requirements placed on Manoah’s wife. Third, external consecration (like uncut hair or abstaining from wine) must reflect an internal devotion to God. When that internal consecration is lacking, the external signs become powerless.
Finally, Samson reminds us that great gifting does not guarantee great faithfulness. His story warns us of the tragedy of wasted potential, while still showing how God’s purposes can move forward through flawed vessels. Samson will begin the work, but he will not finish it. The full and final deliverer would come many generations later, born of a virgin, and consecrated not just from the womb but for all eternity—Jesus Christ, the perfect judge and deliverer.
Judges 13:6–7 – Manoah’s Wife Reports the Appearance of the Angel of the LORD to Her Husband
“So the woman came and told her husband, saying, ‘A Man of God came to me, and His countenance was like the countenance of the Angel of God, very awesome; but I did not ask Him where He was from, and He did not tell me His name. And He said to me, “Behold, you shall conceive and bear a son. Now drink no wine or similar drink, nor eat anything unclean, for the child shall be a Nazirite to God from the womb to the day of his death.”’”
(Judges 13:6–7, New King James Version)
This section records the wife of Manoah relaying to her husband the incredible message she received from the Angel of the LORD. Her words give insight into both the appearance of the Messenger and the awe it inspired in her. She recounts the command and the prophecy with remarkable accuracy, showing the seriousness with which she received the divine instructions.
a. “A Man of God came to me”
Manoah’s wife refers to the divine Messenger as “a Man of God,” a term often used in the Old Testament to describe prophets or messengers who spoke on behalf of the LORD. Though she does not yet fully comprehend who He is, her description indicates she sensed something far greater than an ordinary man. This is an example of what theologians refer to as a theophany, specifically a Christophany—an Old Testament pre-incarnate appearance of Jesus Christ. The expression “Man of God” is used with increasing reverence when applied to such appearances. The woman’s recognition of the gravity of the encounter is clear, even if she does not yet grasp His identity.
The term “Man of God” shows her humility and awe. She did not assume the nature of the One who spoke with her, only that He bore divine authority. Her description aligns with other Old Testament figures who encountered the pre-incarnate Christ and were struck with fear or reverence, such as Joshua before the Commander of the LORD’s army (Joshua 5:13–15) or Gideon when speaking with the Angel of the LORD (Judges 6:22–23).
b. “His countenance was like the countenance of the Angel of God, very awesome”
Her choice of words—“very awesome”—translates the Hebrew expression for fear-inducing majesty or reverent awe (yare). This was not mere admiration; it was overwhelming reverence. She perceived immediately that the visitor was no ordinary prophet. The word awesome here conveys the idea of sacred dread—the kind of response men in Scripture often have when they encounter the glory of the divine, as Isaiah did in Isaiah 6:5: “Woe is me, for I am undone!” or as John did in Revelation 1:17: “And when I saw Him, I fell at His feet as dead.”
This parallels many Christophanies in the Old Testament. The Angel of the LORD consistently speaks with divine authority, receives worship, and identifies Himself with Yahweh, yet remains distinct in personhood. These are key hints of the doctrine of the Trinity in seed form—God in three persons, revealed progressively throughout Scripture.
c. “But I did not ask Him where He was from, and He did not tell me His name”
Her restraint and reverence prevented her from asking questions, showing that the Messenger’s presence carried divine authority and holiness. She did not behave casually or irreverently but stood in awe. Her failure to inquire further should not be seen as negligence but as the natural human response to divine holiness.
In the ancient world, asking someone’s name was more than a casual formality—it was often an attempt to understand their essence or identity. Her not asking His name indicates a theological reverence; she knew she was in the presence of One too great to interrogate. This prefigures Manoah’s later request in Judges 13:17, “What is Your name?” and the Angel's reply in Judges 13:18, “Why do you ask My name, seeing it is wonderful?”—an echo of Isaiah 9:6, “And His name will be called Wonderful, Counselor, Mighty God…”
d. “Behold, you shall conceive and bear a son”
The announcement repeats the prophecy, affirming it as divinely ordained. The repetition adds weight to the promise and ensures that Manoah, the husband, receives it directly from his wife’s testimony. In this culture, a barren woman being promised a son was a mark of divine favor and intervention. This pattern is seen multiple times in Scripture—Sarah (Genesis 18), Rebekah (Genesis 25), Hannah (1 Samuel 1), and later, Mary (Luke 1). All point to the principle that God opens the womb and grants life according to His sovereign will.
e. “Now drink no wine or similar drink, nor eat anything unclean”
This restates the temporary Nazirite vow that the mother must observe during the pregnancy. Again, this reflects that consecration begins before birth. The child is to be holy, and the environment in which he is formed is likewise to be holy. There is spiritual weight to what is consumed during the formation of life. God’s instructions are not random—they are deliberate, instructive, and rooted in His design for holiness.
It also points to the serious nature of raising children for God. The parents are to model consecration even before the child is born. The mother’s obedience in this matter shows that godly parenting begins before a child takes their first breath, with the parents’ personal holiness setting the spiritual environment.
f. “For the child shall be a Nazirite to God from the womb to the day of his death”
This is the first clear indication that Samson’s vow was to be lifelong. Most Nazirites only took the vow for a set period, but Samson’s consecration was to define his entire life. He was to be holy and set apart from beginning to end, a vessel of divine power and purpose.
The phrase “to the day of his death” also serves as a sobering foreshadowing. His mission and his vow were lifelong, yet the narrative will later show how he repeatedly compromised that vow. Even so, God’s sovereign hand remained upon him, and his final act—bringing down the Philistine temple—was a return to that calling in death, even though it had been betrayed in life.
Samson’s story is a theological mirror of Israel during the period of the judges: consecrated yet compromising, empowered yet disobedient, called by God yet constantly rebelling. Yet God's purposes still prevailed. Samson, like Israel, was a flawed servant used to accomplish divine goals. His life was a mixture of promise, power, and personal failure, and his mother’s report to Manoah sets the stage for this remarkable and tragic narrative.
Judges 13:8–14 – The Angel of the LORD Reconfirms the Words Spoken Before
“Then Manoah prayed to the LORD, and said, ‘O my Lord, please let the Man of God whom You sent come to us again and teach us what we shall do for the child who will be born.’ And God listened to the voice of Manoah, and the Angel of God came to the woman again as she was sitting in the field; but Manoah her husband was not with her. Then the woman ran in haste and told her husband, and said to him, ‘Look, the Man who came to me the other day has just now appeared to me!’ So Manoah arose and followed his wife. When he came to the Man, he said to Him, ‘Are You the Man who spoke to this woman?’ And He said, ‘I am.’ Manoah said, ‘Now let Your words come to pass! What will be the boy’s rule of life, and his work?’ So the Angel of the LORD said to Manoah, ‘Of all that I said to the woman let her be careful. She may not eat anything that comes from the vine, nor may she drink wine or similar drink, nor eat anything unclean. All that I commanded her let her observe.’”
(Judges 13:8–14, New King James Version)
This passage reveals the reverence, responsibility, and humility of Manoah as a husband and soon-to-be father. Upon hearing his wife's report, he does not doubt her testimony but turns to God in prayer for guidance. His request is not selfish or skeptical; rather, it is born from a desire to rightly steward the child whom God has promised. The return of the Angel of the LORD affirms both the integrity of Manoah’s wife and the faithfulness of God to respond to earnest prayer.
a. “Please let the Man of God whom You sent come to us again and teach us what we shall do for the child who will be born”
Manoah’s prayer was filled with humility and faith. He does not dismiss his wife’s testimony, but instead seeks confirmation and further instruction from the same Divine Messenger. This shows us a model of masculine spiritual leadership within the family—he acknowledges God's sovereignty, seeks God's instruction, and is eager to fulfill his responsibilities as a father according to the Word of God.
This prayer also reveals an important principle: Manoah did not request a new word from God, but rather illumination on the word already given. His desire was to be taught how to apply God’s instruction properly. His focus was on doing right by the child, showing that righteous leadership begins in the home, and that godly fathers seek divine wisdom for raising their children.
His posture is reminiscent of James 1:5, which says, “If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him.”
b. “And God listened to the voice of Manoah”
This phrase highlights the tenderness of God in dealing with sincere requests. It affirms the responsiveness of God to His people’s cries, particularly when those prayers are aimed at obedience and stewardship rather than selfish gain. This is a reminder that God delights in prayers that are concerned with His will and His purposes. Manoah’s request was not about his comfort, but about his calling.
The Hebrew verb for "listened" (shama) implies more than just passive hearing. It denotes an attentive, engaged, and favorable response. God’s graciousness here reveals that He is not distant, but involved, and is pleased when men lead their homes in submission to His Word.
c. “The Angel of God came to the woman again as she was sitting in the field”
The divine Messenger, identified in verse 3 as the Angel of the LORD and rightly understood as a pre-incarnate appearance of Jesus Christ, returns not to Manoah directly, but again to his wife. This reinforces the woman’s spiritual receptiveness and the honor God shows her. Her role is not marginalized—God appears to her once more before Manoah is included. The repetition of the appearance also confirms her previous account and protects her testimony from suspicion or unbelief.
That she was sitting alone in the field suggests a moment of reflection or solitude, indicating perhaps a lifestyle of humility and attentiveness. God meets people where they are—He sought out this humble, childless woman and brought His message of redemption through her womb.
d. “The woman ran in haste and told her husband”
This response reflects her eagerness and commitment to unity with her husband. She does not try to handle the matter on her own but immediately seeks out Manoah. This is a picture of biblical complementarianism—the woman does not diminish the divine encounter, but rightly honors her husband by including him. Her quick and respectful report strengthens the marriage dynamic and shows a model of godly submission and partnership.
e. “Are You the Man who spoke to this woman?” And He said, “I am.”
When Manoah meets the Messenger, he asks for confirmation: “Are You the Man who spoke to this woman?” The response, “I am,” though brief, is theologically significant. This declaration echoes the covenantal name of God revealed in Exodus 3:14: “I AM WHO I AM.” While not necessarily a full revelation of deity here, it suggests more than a simple affirmation. This being is no ordinary prophet or angel. He speaks with divine authority and bears the majesty of the LORD.
The brevity and certainty of the reply implies both divine authority and an intentional mystery. As the chapter progresses, it becomes increasingly clear that this is a theophany—a visible manifestation of God.
f. “Now let Your words come to pass! What will be the boy’s rule of life, and his work?”
Manoah’s faith is evident in his declaration: “Let Your words come to pass!” He believes the promise and seeks instruction on how to raise the child. His question reflects an earnest desire to understand the calling on his son’s life—not just his behavior (rule of life) but also his purpose (his work). This reflects the heart of every godly parent—to know God’s will for their child and to be faithful in preparing them to fulfill it.
However, the Angel does not reveal the boy’s work. Instead, He calls Manoah to focus on obedience rather than speculation. The work will come in due time, but the priority is immediate faithfulness.
g. “She may not eat anything that comes from the vine, nor may she drink wine or similar drink, nor eat anything unclean”
The Angel reiterates the Nazirite restrictions previously given. The instruction is unchanged, reinforcing the principle that God's Word does not require repetition because of God's forgetfulness, but rather because of our need for clarity and consistency. God is not obligated to give more revelation when prior revelation has not yet been obeyed.
This is a fundamental biblical principle: when God speaks, His commands remain binding and sufficient. He does not cater to our curiosity about the future when we have not yet obeyed in the present. Faithfulness to the clear commands of God is the path to blessing.
h. “All that I commanded her let her observe”
This final line closes the encounter with a call to full obedience. The repetition of the instructions signifies their seriousness. There is no partial obedience here—every aspect of the command matters. God’s expectations are precise, and His blessings are contingent on adherence to His Word. The woman was to observe all that had been spoken—this was not legalism, but holiness.
It also reinforces the idea that the woman's personal obedience during pregnancy would directly affect the child’s consecration. The home is the first place where holiness is cultivated. God’s emphasis on her obedience highlights the sanctity of the womb and the importance of consecrated parenting even before birth.
Judges 13:15–18 – Manoah Offers a Meal, the Angel Requests a Sacrificial Offering
“Then Manoah said to the Angel of the LORD, ‘Please let us detain You, and we will prepare a young goat for You.’ And the Angel of the LORD said to Manoah, ‘Though you detain Me, I will not eat your food. But if you offer a burnt offering, you must offer it to the LORD.’ (For Manoah did not know He was the Angel of the LORD.) Then Manoah said to the Angel of the LORD, ‘What is Your name, that when Your words come to pass we may honor You?’ And the Angel of the LORD said to him, ‘Why do you ask My name, seeing it is wonderful?’”
(Judges 13:15–18, New King James Version)
This portion of Scripture reveals more clearly the identity of the mysterious Messenger. Though He appeared in human form, He was no ordinary man, nor even a created angel. His actions and words point unmistakably to a pre-incarnate appearance of Jesus Christ. This is one of several Christophanies in the Old Testament, where the Second Person of the Trinity appears temporarily before the incarnation in Bethlehem.
a. “Please let us detain You, and we will prepare a young goat for You”
Manoah’s hospitality is similar to that shown by Abraham in Genesis 18:1–8, where he also prepared a meal for heavenly visitors. In the ancient Near East, the act of preparing a young goat was more than simply feeding someone—it was an expression of honor and reverence. Manoah's desire to serve the “Man of God” reflects his growing sense that this visitor was someone of profound spiritual stature, even though he had not yet grasped His divine identity.
Manoah’s request shows genuine respect and a desire for communion, but he approaches the Angel as one might treat a prophet or honored guest. This reveals that although Manoah was godly, his understanding was still unfolding. His actions are sincere, but the narrative shows that human attempts to serve God must always be on God’s terms, not man’s.
b. “Though you detain Me, I will not eat your food. But if you offer a burnt offering, you must offer it to the LORD”
The Angel refuses to accept a meal as if He were merely a guest. Instead, He redirects Manoah toward proper worship. He does not say, “Offer it to Me,” but rather, “You must offer it to the LORD.” This statement is rich with theological significance.
On one level, the Angel distinguishes Himself from ordinary prophets or travelers by refusing to eat, a common feature among divine appearances (see also Luke 24:41–43 for contrast after Christ’s resurrection). On another level, He accepts worship only in the proper context—through a burnt offering to the LORD, as prescribed in the Mosaic Law. This was not to be casual fellowship, but holy ground.
The phrase “you must offer it to the LORD” (Hebrew: YHWH) is critical. It reorients the moment toward covenantal worship. While Manoah thought he was serving a messenger, he was being led into sacrificial worship before the true and living God.
This shows that genuine encounters with the LORD will always call for reverence, sacrifice, and worship—not sentimentality or informal exchange.
c. “For Manoah did not know He was the Angel of the LORD”
This parenthetical comment clarifies Manoah’s partial understanding. The narrative allows the reader to see what Manoah cannot yet see: the figure before him is not merely a heavenly messenger, but the Angel of the LORD—Christ in pre-incarnate form. The story builds suspense and revelation, bringing the reader along in Manoah’s growing realization.
The phrase “did not know” reveals that spiritual discernment is often gradual. Manoah was sincere and reverent, but his knowledge was incomplete. This affirms that godly people can still grow in their understanding of divine encounters. It is also a picture of how revelation unfolds in Scripture itself—truth is progressively revealed, culminating in Christ.
d. “What is Your name, that when Your words come to pass we may honor You?”
Manoah’s request for the Angel’s name is both respectful and revealing. In the ancient world, names were not merely identifiers—they represented character, essence, and often conveyed authority. Manoah wanted to give proper honor when the prophecy was fulfilled. This request is reminiscent of Genesis 32:29, when Jacob asked the Angel for His name and was similarly denied.
However, the request also highlights Manoah’s still-limited grasp of who he was speaking with. He wished to know the name in order to honor Him later, but the response shows that the One before him was already worthy of worship now. It also hints that true worship does not require full understanding of God’s identity before it is offered.
e. “Why do you ask My name, seeing it is wonderful?”
This response is rich with layered meaning. The Hebrew word translated “wonderful” (pili or peli) means beyond comprehension, miraculous, or incomprehensibly extraordinary. This is no ordinary name. It is a veiled declaration of deity. This word is used in Isaiah 9:6, which prophesies the coming Messiah:
“For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.”
(Isaiah 9:6, New King James Version)
By describing His name as wonderful, the Angel of the LORD aligns Himself with the identity of the coming Messiah. It is not merely a poetic phrase—it is a divine self-disclosure in veiled form.
The refusal to give a name is not evasive, but revelatory. His name is not something that can be fully comprehended or casually spoken. The Angel asserts that His identity is marvelous, otherworldly, beyond human classification. This is a direct assertion of divinity.
In Psalm 139:6, David uses the same word to describe God’s knowledge:
“Such knowledge is too wonderful for me; it is high, I cannot attain it.”
(Psalm 139:6, New King James Version)
Thus, “Wonderful” is not only a name but a declaration of transcendence.
This passage bridges reverence, mystery, and Christology. It teaches that true encounters with God result not in casual familiarity but in sacrificial worship. Manoah, though sincere, had to learn that one does not treat the Holy with ordinary gestures. Instead, worship must be offered on God's terms, and His identity must be approached with awe. This was no mere angel. This was the Angel of the LORD—whose name is Wonderful, whose nature is divine, and who came to announce deliverance before He would one day purchase it with His blood.
Judges 13:19–21 – The Angel of the LORD Reveals His Identity through a Supernatural Sign
“So Manoah took the young goat with the grain offering, and offered it upon the rock to the LORD. And He did a wondrous thing while Manoah and his wife looked on— it happened as the flame went up toward heaven from the altar— the Angel of the LORD ascended in the flame of the altar! When Manoah and his wife saw this, they fell on their faces to the ground. When the Angel of the LORD appeared no more to Manoah and his wife, then Manoah knew that He was the Angel of the LORD.”
(Judges 13:19–21, New King James Version)
a. “So Manoah took the young goat with the grain offering, and offered it upon the rock to the LORD”
Manoah followed the instruction given to him: he offered the sacrifice not to the Angel as a man, but to the LORD. The offering was twofold: a young goat (typically used as a burnt offering) and a grain offering (representing thanksgiving and dedication). These offerings were consistent with Levitical prescriptions for worship and consecration (Leviticus 1–2), demonstrating that this moment was holy and covenantal in nature.
The location of the offering—upon the rock—is also significant. It reflects the spontaneous, reverent nature of true worship outside of tabernacle settings. Much like Gideon in Judges 6:20–21, who also offered a meal-sacrifice upon a rock and saw the Angel of the LORD perform a sign, this scene reinforces the idea that God receives worship wherever it is offered rightly and reverently. The rock becomes an altar when consecrated by the presence of the LORD.
b. “And He did a wondrous thing while Manoah and his wife looked on— it happened as the flame went up toward heaven from the altar— the Angel of the LORD ascended in the flame of the altar!”
The supernatural event that followed confirmed beyond all doubt that this was not a created being, but the divine Angel of the LORD—preincarnate Christ Himself. The text says that He did a wondrous thing, which is not defined by Manoah or the narrator but is self-evident. The phrase mirrors the earlier declaration in Judges 13:18, when the Angel said, “Why do you ask My name, seeing it is wonderful?”
This “wondrous” act is a demonstration of divine glory. The Angel of the LORD ascended in the flame of the altar, signifying that He was one with the offering and the LORD who receives it. No angelic being would dare receive such worship or fuse Himself with the burnt offering unless He was divine.
This imagery draws a clear line to the typology of Christ. Jesus Christ is both the offerer and the offering. Just as the Angel ascended in the flame of the altar, so Christ offered Himself as a sacrifice and ascended into heaven (Hebrews 10:12: “But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God”). This act prefigures the self-offering of the Son, consumed in judgment on the cross, rising again and ascending to the Father.
Flame in the Old Testament often symbolizes divine presence and acceptance (see Leviticus 9:24 and 1 Kings 18:38). In this case, the flame is not only a symbol of God’s acceptance of the offering, but also the vehicle of His departure. It confirms the holiness of the moment and reveals that this was no ordinary messenger.
c. “When Manoah and his wife saw this, they fell on their faces to the ground”
This is the proper and instinctive response to a divine encounter. Prostration before God is a posture of reverent submission, awe, and worship. The same reaction is seen in other divine manifestations, such as when Moses hid his face at the burning bush (Exodus 3:6) or when Ezekiel fell on his face in the presence of the glory of the LORD (Ezekiel 1:28).
Spurgeon insightfully remarked:
“The first remark arising out the story of Manoah and his wife is this — that oftentimes we pray for blessings which will make us tremble when we receive them…A second remark is this — Very frequently deep prostration of spirit is the forerunner of some remarkable blessing.”
Their prostration reflects not merely fear but deep spiritual awareness. God had broken through the mundane and visited them with His glory.
d. “When the Angel of the LORD appeared no more to Manoah and his wife, then Manoah knew that He was the Angel of the LORD”
Until this moment, Manoah’s understanding had been limited. He had treated the Visitor as a “Man of God,” possibly a prophet or a holy angel. But with this act, the truth was unmistakable. The title “Angel of the LORD” refers to a distinct person within the Godhead—the preincarnate Christ. The finality of His disappearance—He “appeared no more”—confirms the uniqueness of the moment.
This realization—then Manoah knew—speaks to the progressive nature of divine revelation. Just as Israel’s understanding of God was revealed progressively through history and covenants, so too was Manoah’s understanding deepened through obedience, worship, and divine sign.
His response parallels those who, throughout redemptive history, came to recognize the LORD not by mere intellect but through direct, Spirit-given insight. In Luke 24:31, it was only after the breaking of bread that the disciples’ eyes were opened and they recognized Jesus.
This episode presents a theologically rich picture of the intersection of worship, revelation, and divine presence. The Angel of the LORD’s ascent in the flame symbolizes the union of deity with sacrifice, pointing toward Christ's future redemptive work. The fact that the divine figure disappears after ascending adds to the weight of the moment—He had said all that needed to be said. The task now was for Manoah and his wife to walk in obedience.
Judges 13:22–23 – The Fear of Death and the Assurance of Grace
“And Manoah said to his wife, ‘We shall surely die, because we have seen God!’ But his wife said to him, ‘If the LORD had desired to kill us, He would not have accepted a burnt offering and a grain offering from our hands, nor would He have shown us all these things, nor would He have told us such things as these at this time.’”
(Judges 13:22–23, New King James Version)
a. “We shall surely die, because we have seen God!”
Manoah’s fear reflects a deeply rooted biblical truth: no sinful man can stand before the unveiled glory of God and live. His fear is grounded in Exodus 33:20, where God said to Moses, “You cannot see My face; for no man shall see Me, and live.” There is a just and holy dread in encountering the Divine. Manoah understood enough to know that what they had seen was no ordinary prophet or angel, but a manifestation of God Himself—God the Son, appearing in preincarnate form.
In the Old Testament, this fear of death after a theophany was common. Gideon responded the same way in Judges 6:22–23, saying, “Alas, O Lord GOD! For I have seen the Angel of the LORD face to face.” But in each of these situations, God responded not with wrath, but with peace. Manoah’s reaction reveals his limited but sincere theology—he feared judgment because he recognized God’s holiness, even if he did not yet fully understand His mercy.
This verse serves as a reminder that without an atoning mediator, standing before the holy presence of God would indeed result in death. It anticipates the New Testament truth found in 1 Timothy 2:5: “For there is one God and one Mediator between God and men, the Man Christ Jesus.”
b. “If the LORD had desired to kill us, He would not have accepted a burnt offering and a grain offering from our hands”
Manoah’s wife gives a wise and faithful answer. She discerns, through spiritual reasoning, that the character of God’s actions does not align with the judgment Manoah fears. Her logic is deeply theological: God’s acceptance of their worship offerings, His revelation to them, and His promises concerning the future of their child are all demonstrations of favor, not wrath. She argues from the grace already shown to them.
This is a valuable principle in the life of faith: the past grace of God is evidence of His continuing purposes. If God has begun to work in mercy, He will not suddenly destroy in wrath. This reflects Philippians 1:6, “being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ.”
She anchors her faith in three things:
God accepted their offering – a sign of reconciliation.
God showed them all these things – a sign of favor and divine instruction.
God told them about the future – a sign that He has a continuing plan for them.
This pattern demonstrates that spiritual discernment is not merely emotional, but logical and grounded in God’s revealed character.
c. The theological weight of “accepted a burnt offering and a grain offering”
The acceptance of an offering was always a sign of divine favor in the Old Testament. God did not receive Cain’s offering because Cain’s heart was not right (Genesis 4:5), and when God accepted Elijah’s offering by fire in 1 Kings 18:38, it was a mark of divine approval. Therefore, for Manoah’s wife, the fire that consumed the offering and carried the Angel of the LORD to heaven was not a sign of judgment, but one of reconciliation and acceptance.
This is a picture of substitutionary atonement. The offering went up in flame, and God’s messenger ascended in that flame. In that act, the Lord visually portrayed the future redemptive work of Christ, who would be the final sacrifice, accepted by the Father.
From a New Testament perspective, the believer has even more reason for assurance than Manoah’s wife. God has accepted the greater offering—the death of His Son. As Paul said in Romans 8:32, “He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?”
d. Manoah’s wife as a model of spiritual wisdom and godly encouragement
Her words are not only theologically sound but also delivered with grace. She does not rebuke her husband harshly or mock his fear. Instead, she gently leads him to reasoned trust in God’s goodness. This is a model of biblical femininity: a wife who strengthens her husband’s faith by pointing him to God’s faithfulness.
Her example mirrors that of Abigail, who wisely counseled David in 1 Samuel 25, or Priscilla, who helped instruct Apollos more accurately in Acts 18:26. In each case, godly women used their spiritual insight to support and correct in a spirit of humility and grace.
As Spurgeon wrote:
“Brother, if the Lord had meant to destroy us, he would not have shown us our sin… unless he meant to take it away.”
Her reasoning is rooted in the covenantal faithfulness of God. He does not reveal Himself only to destroy. He reveals to redeem, to instruct, and to draw near.
This interaction between Manoah and his wife highlights a vital truth: God's dealings with His people are not arbitrary or cruel. If God speaks, reveals, and accepts worship, it is a sign of grace and purpose. The right response is trust and obedience, not fear of destruction. The believer today can rest even more confidently in the once-for-all offering of Jesus Christ, the true Angel of the LORD, whose sacrifice has forever secured our standing before God.
Judges 13:24–25 – The Birth of Samson and the Stirring of the Spirit
“So the woman bore a son and called his name Samson; and the child grew, and the LORD blessed him. And the Spirit of the LORD began to move upon him at Mahaneh Dan between Zorah and Eshtaol.”
(Judges 13:24–25, New King James Version)
a. “So the woman bore a son and called his name Samson”
In fulfillment of the divine promise, the barren woman gave birth to a son. The name Samson is likely derived from the Hebrew root shemesh, meaning "sun." This may reflect a cultural reference to strength or prominence, though there is no explicit biblical symbolism attached to this name in the narrative. It is notable that the name was chosen by the mother, as was often the case in Scripture (e.g., Genesis 4:25; 29:32), suggesting the deep personal significance of the event for her.
Theologically, this marks the faithful completion of the divine word. God does not forget His promises. As it is written in Numbers 23:19, “God is not a man, that He should lie, nor a son of man, that He should repent. Has He said, and will He not do? Or has He spoken, and will He not make it good?” The birth of Samson is not just the end of a barren womb; it is the beginning of divine deliverance for a nation under Philistine oppression. God’s plan is unfolding, and it starts with a faithful couple and a miraculous birth.
b. “And the child grew, and the LORD blessed him”
This short but profound phrase marks the quiet years of Samson’s early life. The text parallels the language used of other important biblical figures such as Samuel and Jesus. In 1 Samuel 2:26, it says, “And the child Samuel grew in stature, and in favor both with the LORD and men.” Similarly, in Luke 2:40, it is written of Jesus, “And the Child grew and became strong in spirit, filled with wisdom; and the grace of God was upon Him.”
Samson’s growth and blessing from the Lord indicate more than physical development. The Hebrew word barak (blessed) speaks of divine favor and enablement. The blessing of God, even in the quiet and obscure stages of one’s life, is a mark of divine preparation for future use. Though we often focus on the visible acts of deliverance, this verse reminds us that the preparation of a deliverer begins long before the battle.
c. “And the Spirit of the LORD began to move upon him at Mahaneh Dan between Zorah and Eshtaol”
This is the first time the text explicitly notes the empowering of the Spirit of the LORD upon Samson. The phrase “began to move” is from the Hebrew root pa'am, which can mean “to stir,” “to impel,” or “to thrust.” This describes the early promptings or stirrings of the Holy Spirit working upon Samson—not yet the full displays of strength for which he would become known, but the divine beginnings of his calling.
These stirrings took place in a region near his hometown, between Zorah and Eshtaol, in a place later known as Mahaneh Dan, which means “Camp of Dan.” This was a place of tribal identity, and now, it becomes the birthplace of a judge’s divine empowerment. The Spirit of the LORD would continue to come upon Samson throughout his life, often in moments of supernatural strength (e.g., Judges 14:6; 14:19; 15:14), but it begins here in obscurity, quietly stirring him toward his calling.
This verse is critical for understanding Samson’s strength. It did not come from genetics, diet, or training. It came from the Spirit of God. Though artistic depictions often imagine Samson as a towering man of rippling muscle, the biblical text does not affirm that. In fact, the surprise expressed by the Philistines over the source of his strength (Judges 16) implies that his appearance may not have been extraordinary at all. His strength was spiritual, not merely physical.
This truth reminds us that God often chooses to work through vessels that seem weak or unlikely, that the power may be of Him and not of us (2 Corinthians 4:7). What made Samson mighty was not his physique, but the presence and power of the Spirit of the LORD.
Conclusion
Judges chapter 13 ends on a note of anticipation. The stage is set for God’s chosen deliverer, born by divine promise, raised under His blessing, and stirred by His Spirit. Yet as the next chapters will show, the man who had every opportunity to fulfill God’s call would often act according to his own desires rather than God’s purposes. Still, even through his weaknesses, God would accomplish His sovereign plan.
The Spirit’s movement at Mahaneh Dan is not merely about Samson—it reminds us that all service for God must begin and be sustained by the Spirit of God. Samson's story is a warning and a lesson: gifting without obedience leads to tragedy, but God’s purposes will not be thwarted, even by flawed instruments.
