Juízes 13
Warren Wiersbe · Citado em PreceptAustin
Juízes 13
Wiersbe comments that "We can’t help but be impressed with the devotion of this husband and wife to each other and to the Lord. The time of the Judges was one of apostasy and anarchy, but there were still Jewish homes that were dedicated to the Lord and that believed in prayer; and God was still working through them." (See context in The Bible Exposition Commentary) George Bush (recommended resource) And the woman made haste and ran, &c. Doubtless after humbly entreating the messenger to stay, and obtaining his consent. Those who have met with a refreshing visit from God cannot but instinctively exclaim, ‘Return, O God of hosts, return;’ and when the favor is granted, how ardently do they long that those who are near and dear to them may also share in the comfort and sweetness of their divine communion. What is the fellowship of husbands and wives if it extend not to a mutual communication of each other’s religious experience, of their hopes and fears, joys and sorrows? Judges 13:11 Then Manoah arose and followed his wife, and when he came to the man he said to him, "Are you the man who spoke to the woman?" And he said, "I am." Judges 13 Resources Then Manoah arose and followed his wife, and when he came to the man he said to him, "Are you the man who spoke to the woman?" And he said, "I am." Jamieson makes an interesting comment - Manoah’s intense desire for the repetition of the angel’s visit was prompted not by doubts or anxieties of any kind, but was the fruit of lively faith, and of his great anxiety to follow out the instructions given. Blessed was he who had not seen, yet had believed. Judges 13:12 And Manoah said, "Now when your words come to pass, what shall be the boy's mode of life and his vocation?" what shall be the boy's mode of life and his vocation Ge 18:19 Pr 4:4 Pr 22:6 Eph 6:4 Judges 13 Resources Related Passage: Proverbs 22:6 Train up a child in the way he should go, Even when he is old he will not depart from it. And Manoah said, "Now when your words come to pass, what shall be the boy's mode of life and his vocation - Not "if" but "when" indicating Manoah believed the promises (of God). Manoah asks Clearly he is a man of great faith in a time of great apostasy! THOUGHT - This should encourage us to hold fast to the written Word and the living Word no matter how dark things become in America (written January, 2017, revised May, 2022 - in past 5 years the spiritual darkness is increasing at what seems like "warp" speed!). "Therefore, my beloved brethren, be (present imperative see our need to depend on the Holy Spirit to obey) steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in (cf Jn 15:5) the Lord." (1Cor 15:58+) What shall be the boy's mode of life - Hebrew reads "what shall be the manner of the child?" His parents had a fear of God and tried to instill this same fear in their son. They brought offerings to God and dared to believe His wonderful promises ("When… come to pass" NOT "if"). Thus there is every indication that Samson's parents were godly and so why the checkered life? To raise a dedicated and godly child requires godly responses by both the parents and the child. When one or the other is lacking failure is often the result. Vocation (Work) - Manoah was confused about the child's vocation because his wife had failed to tell him everything the Angel had said, specifically failing to say anything about his future military role. The George Bush (recommended resource) Let thy words come to pass. This clause, as it reads in our translation, is simply the expression of an earnest wish, that the promise graciously made to his wife may be fulfilled. It is a kind of pious amen to the angel’s previous announcement; and this was probably his real feeling; but the Heb. may properly be rendered, ‘and now thy words shall come to pass,’ intimating his most implicit confidence in the promise ‘Lord, I lay hold upon what thou hast said, and depend upon it with the most unwavering assurance.’ How shall we order the child, and how shall we do unto him? Heb. ‘what shall be the rule, prescription, institution, (משפט mishpot,) in regard to the child, and what our doing (מעשהו maasëhu,) towards him?’ That is, what shall be his training? how shall we educate him? The former term, which is usually translated judgment or ordinance, seems to imply the divine disposition or purpose in regard to the child, and the latter the proper mode of executing or accomplishing it on their part. Though the literal rendering of מעשהו is his work, or doing, yet the import is obviously what is done to or towards him, just as in Gen. 50:4, the phrase, ‘days of his mourning,’ means the days of mourning for him. So also Job 41:9. ‘The hope of him (the leviathan) is vain,’ i. e. the hope of taking him. A R Fausset (commentary) - And Manoah said, Now let thy words come to pass [Heb., nominative plural, with verb singular: because the words form one promise; and when they do come to pass], How shall we order [rightly treat] the child [Heb., what shall be the judgment (mishpat) or right of the child], and (how) shall we do unto him [Heb., and his work? Not, as Speaker’s Commentary explains, “his exploits:” for, in ver. 13, 14 (the angel’s answer), no mention is made of the child’s work, but of what the parents’ work should be to and for him. Also, in ver. 8, Manoah asks solely, “teach us what we shall do unto the child.” So in Job 41:9, “the hope of him,” is the hope of taking him, not his hope]. Judges 13:13 So the Angel of the LORD said to Manoah, "Let the woman pay attention to all that I said. Judges 13 Resources So the Angel of the LORD said to Manoah, "Let the woman pay attention to all that I said - The Angel did not answer Manoah's question but simply stated that Manoah's wife should recall everything he had told her. Initially He revealed the divine intent to deliver His people (Jdg 13:5), despite their failure to ask for deliverance (Jdg 13:1). But once Manoah's wife, who had not asked to be delivered from her barrenness, overlooked her son's role, God seemed to veil his intentions. He was content to work behind the scenes, delivering a people who did not seek deliverance through a deliverer who failed to see himself as such. George Bush (recommended resource) And the angel of the Lord said, &c. It might seem at first view that the angel’s answer was not pertinent to the question. Manoah inquired what conduct they should observe in regard to the child; the angel in his reply merely reiterates the charge he had before given in respect to the mother. In explanation we may remark, that the child to be born was to be a Nazarite, set apart and consecrated to God. Until the period of his birth, therefore, and while at the breast, she was, for his sake, to abstain from all the things inhibited above. But if it was solely for the child’s sake that these commands were laid upon her, the inference would be very fair, that he also was to be taught to govern himself by the same rules, and it was the duty of his parents to see that this was the case. In fact it was this that constituted the very essence of his Nazarite state. The directions, therefore, relative to the child were really involved in those that had respect to the mother, and it would require no far-fetched construction so to understand them. The divine injunctions are not always given in the most direct form, but to a heart rightly disposed, they are always intelligible. Keil and Delitzsch Commentary - Jdg. 13:13, 14. The angel of the Lord then repeated the instructions which he had already given to the woman in v. 4, simply adding to the prohibition of wine and strong drink the caution not to eat of anything that came from the vine, in accordance with Num. 6:3. (Judges 13 - Keil & Delitzsch Commentary) Becoming A Parent - What a great day it is when a couple discovers they're going to be parents! It's even more exciting for those who have been unable to have children. Such was the case for Manoah and his wife, the parents-to-be of Samson. The "Angel of the Lord" appeared to Manoah's wife and told her that she would bear a son, one who would "begin to deliver Israel out of the hand of the Philistines" (Judges 13:5). He also told her how she was to live and that her son was to be a "Nazirite to God" (Judges 13:4, 5). When she told her husband about it, he asked the Lord to send the Angel again and give them further instructions. Manoah's question was: "What will be the boy's rule of life, and his work?" (Judges 13:12). But the Angel's answer pointed primarily to the obedience of the mother (Judges 13:13, 14). Lord, help us to be what You want us to be In character, actions, and will, For You are the potter and we are the clay— Your purposes we would fulfill. —Fitzhugh Children's ears may be closed to advice, but their eyes are open to example. Judges 13:14 "She should not eat anything that comes from the vine nor drink wine or strong drink, nor eat any unclean thing; let her observe all that I commanded." All that I commanded - Dt 12:32; Mt 28:20; Jn 2:5; 15:14; 2Th 3:4 Judges 13 Resources She should not eat anything that comes from the vine nor drink wine or strong drink, nor eat any unclean thing; let her observe all that I commanded - Nu 6:4 adds the detail about avoiding any product of the grapevine, not just wine. A R Fausset - She may not eat of any (thing) that cometh of the vine [added to his directions in ver. 4: so Numb. 6:3. Heb., here “the vine of wine,” in contrast to “an empty vine” (Hos. 10:1): and the gourd-bearing vine (2 Kings 4:39)], neither let her drink wine, nor strong drink, nor eat any unclean (thing): all that I commanded her, let her observe. (commentary) Judges 13:15 Then Manoah said to the Angel of the LORD, "Please let us detain you so that we may prepare a kid for you." Let us - Jdg 6:18-19; Ge 18:3-5 Judges 13 Resources Related Passages: Genesis 18:1-5 Now the LORD (YAHWEH) appeared to him by the oaks of Mamre, while he was sitting at the tent door in the heat of the day. 2 When he lifted up his eyes and looked, behold, three men were standing opposite him; and when he saw them, he ran from the tent door to meet them and bowed himself to the earth 4 and said, “My Lord, if now I have found favor in Your sight, please do not pass Your servant by. 4 “Please let a little water be brought and wash your feet, and rest yourselves under the tree; 5 and I will bring a piece of bread, that you may refresh yourselves; after that you may go on, since you have visited your servant.” And they said, “So do, as you have said.” 6 So Abraham hurried into the tent to Sarah, and said, “Quickly, prepare three measures of fine flour, knead it and make bread cakes.” 7 Abraham also ran to the herd, and took a tender and choice calf and gave it to the servant, and he hurried to prepare it. 8 He took curds and milk and the calf which he had prepared, and placed it before them; and he was standing by them under the tree as they ate. Judges 6:17-19 So Gideon said to Him, “If now I have found favor in Your sight, then show me a sign that it is You who speak with me. 18 “Please do not depart from here, until I come back to You, and bring out my offering and lay it before You.” And He said, “I will remain until you return.” 19 Then Gideon went in and prepared a young goat and unleavened bread from an ephah of flour; he put the meat in a basket and the broth in a pot, and brought them out to him under the oak and presented them. MANOAH'S HOSPITALITY Then Manoah said to the Angel of the LORD, "Please let us detain you so that we may prepare a kid for you - Literally the Hebrew reads "so we can prepare before you a young goat of the goats." The identity of the Angel is still hidden (cf Jdg 18:16). This meal was considered a special delicacy. Hospitality of this kind was common in the ancient Near East. Proper hospitality demanded that Manoah provide a meal for his guest, just as Abraham had done on a similar occasion (Ge 18:1-8). So Manoah prepared a young goat, the same kind of animal Gideon offered to his heavenly visitor (Jdg 6:17-19). George Bush Until we shall have made ready a kid for thee. Heb. לפניך lepânëka, before thee. Not yet aware of the true character of his visitor, Manoah proposed this as an act of hospitality. (resource) Keil and Delitzsch - As Manoah had not yet recognised in the man the angel of the Lord, as is observed by way of explanation in v. 16, he wished, like Gideon (Judg. 6:18), to give a hospitable entertainment to the man who had brought him such joyful tidings, and therefore said to him, “Let us detain thee, and prepare a kid for thee.” The construction נַעֲשֶׂה לְפָנֶיךְ is a pregnant one: “prepare and set before thee.” On the fact itself, see Jdg. 6:19.(Commentary) A R Fausset - And Manoah said unto the angel of the LORD [JEHOVAH], I pray thee, let us detain thee, until we shall have made ready [the Hebrew ’asah is equivocal: ‘offer’ as food, or as sacrifice, so that in Manoah’s use of it, its meaning is to “make ready”: in the angel’s (ver. 16), to ‘offer.’ Probably Manoah used it purposely, as being uncertain whether the stranger was human or divine: compare Gideon (6:18, 19)], a kid for thee [Heb., “before thee,” “before thy face”].(commentary) Judges 13:16 And the Angel of the LORD said to Manoah, "Though you detain me, I will not eat your food, but if you prepare a burnt offering, then offer it to the LORD." For Manoah did not know that he was the Angel of the LORD. if you prepare a burnt offering Jdg 13:23 Jdg 6:26 Judges 13 Resources And the Angel of the LORD said to Manoah, "Though you detain me, I will not eat your food, but if you prepare a burnt offering, then offer it to the LORD." For Manoah did not know that he was the Angel of the LORD George Bush (recommended resource) I will not eat of thy bread. As the proffer of Manoah was to serve up for the angel a dish of kid’s flesh, the term ‘bread’ here must be taken with some latitude to signify food in general; a sense which it evidently bears, 2 Kings 6:22, 23; Matt. 6:11. And if thou wilt offer a burnt offering. Rather, ‘but if thou wilt offer,’ &c. To us this part of the angel’s answer seems to be made, not so much to what Manoah actually said, as to what he was inwardly revolving in his own mind. If we mistake not, he had by this time begun to entertain suspicions that the personage with whom he was conversing was truly divine; and if so, he could not but be aware that a sacrificial offering was a more suitable expression of the sentiments with which he ought to regard him, than a common meal; and as the tradition of Gideon’s offering under similar circumstances at a former period, and the manner of his reception, had doubtless come down to him, he appears to have been at this time wavering in his own mind, like his renowned predecessor, as to what should be the real character of the offering that he now proposed to make. The angel perceiving this, answers him accordingly. He does not forbid him to present a burnt-offering, but he would have him do it intelligently; he would have him assured as to the true character of the object of his worship. In saying, ‘If thou wilt offer a burnt-offering, thou must offer it unto the Lord,’ he does not deny that he was himself Jehovah, or intimate that he would decline the honor which Manoah intended, any more than our Saviour would intimate that he was not good, when, being addressed by the title ‘good master,’ he replied, ‘there is none good but God.’ In both cases his answer has reference to the state of mind of the speaker, or to the light in which they regarded him. Here he merely intended to say, that though he might offer him a common meal as a man, yet it would not do to offer him a sacrifice as such, or while he was not in possession of full evidence that the being he thus proposed to honor was indeed divine. This evidence he had not yet gained, and therefore it is immediately added, ‘For Manoah knew not (had not a clear conviction) that it was an angel (rather, the angel) of the Lord;’ i. e. the Angel-Jehovah; but he was soon to be assured that he was. The whole address of the angel appears to be framed with reference to the manifestation which he was just about to make. A R Fausset (commentary) - And the angel of the LORD [JEHOVAH] said unto Manoah, Though thou detain me, I will not eat of thy bread [food, i.e., kid. So the Antitype made the glorifying of God His meat and drink, rather than earthly food (John 4:34)]; and if thou wilt offer a burnt-offering, thou must offer it unto the LORD [JEHOVAH. The kid might be used either as food to be eaten by a man, or as a sacrifice to be accepted by JEHOVAH: I need it not as food: if you offer it as a sacrifice, offer it to Jehovah. The angel did not explicitly say, “I am Jehovah”—this He leaves to Manoah’s spiritual intelligence to discover. Manoah’s subsequent inquiry as to His ‘name,’ proves that Manoah did not understand the angel’s words as directly asserting that He is Jehovah]: for Manoah knew not that he (was) an angel of the LORD [JEHOVAH. And therefore offered Him food to eat, as if He were a man. The angel’s caution to Manoah to offer the sacrifice only to Jehovah, answers to that of the angel to John (Rev. 19:10, 22:8); and that of Peter to Cornelius (Acts 10:25, 26). Still more in point is Jesus’ answer to the rich ruler, who did not recognise Jesus’ Godhead: “Why callest thou me good? there is none good but One, that is, God” (Matt. 19:17). Jesus, jealous for the Father’s honour, declines divine attributes when given Him by those who know Him not as One with the Father]. If you prepare a burnt offering - The Angel's willingness to accept a sacrificial offering to the LORD, which is tantamount to an act of worship and provides support that this Angel is God and not a created angel. In the Revelation of Jesus Christ, John clearly teaches that God's angels shun any acts that might be taken as acts of worship, John recording… And I fell at his feet to worship him. And he (in context an angel) said to me, "Do not do that; I am a fellow servant of yours and your brethren who hold the testimony of Jesus; worship God. For the testimony of Jesus is the spirit of prophecy." (Re 19:10-see note on discussion of angel worship) And I, John, am the one who heard and saw these things. And when I heard and saw, I fell down to worship at the feet of the angel who showed me these things. And he said to me, "Do not do that; I am a fellow servant of yours and of your brethren the prophets and of those who heed the words of this book; worship God." (Re 22:8-note; Re 22:9-note) Manoah did not know - Spiritual truth is spiritually discerned. Manoah at this time did not have eyes to see that this was the pre-incarnate Messiah. Keil and Delitzsch Commentary - Jdg. 13:16. The angel of the Lord replied, “If thou wilt detain me (sc., that I may eat), I will not eat of thy food (אָכַל with בְּ, to eat thereat, i.e., thereof, as in Ex 12:43, Lev. 22:11); but if thou wilt prepare a burnt-offering for Jehovah, then offer it.” (Judges 13 - Keil & Delitzsch Commentary) Judges 13:17 And Manoah said to the Angel of the LORD, "What is your name, so that when your words come to pass, we may honor you?" Judges 13 Resources MANOAH'S DESIRE TO KNOW THE ANGEL'S NAME And Manoah said to the Angel of the LORD, "What is your name, so that when your words come to pass, we may honor you?" - It is clear that Manoah and his wife still do not know Who their visitor is which is why they wanted to know His Name. When your words come to pass - Note Manoah's trust in the words of a stranger, but not just any man Manoah believed the announcement and said “when” and not “if.” He was a MAN OF FAITH. Fulfilled prophecy was a sign of the authenticity of a prophet (Dt 18:21,22; 1Sa 9:6). Wiersbe - Manoah would have to know the man’s name so he could locate him nine months later, but the man wouldn’t tell his name except to say it was “wonderful.” (See Ge 32:29. "Then Jacob asked him and said, “Please tell me your name.” But he said, “Why is it that you ask my name?” And he blessed him there.") This is the same word used to name the Messiah in Isaiah 9:6; it is translated “wondrously” in Judges 13:19 of KJV, (NIV says “an amazing thing”). (Ibid) George Bush What is thy name? Heb. מי שמך mi shemëkâ, who is thy name? Name, in reference to the Supreme Being, is in Scripture style very much the same as nature; and we suppose this to be the real drift of Manoah’s question, to learn the nature, the essential character of the mysterious being whom he addressed; for that he regarded him as a superhuman personage cannot, we think, be doubted from an attentive examination of the passage. At any rate, the answer of the angel, as we shall see, was adapted to such a scope in Manoah’s interrogation. That he was prompted by somewhat of an unhallowed curiosity in making the inquiry is indeed supposed by many commentators, but we see nothing in the text to warrant it. On the other hand, we know no reason to doubt that he was really actuated by the motive assigned, a disposition to render him due honor and thanks when the promise should be fulfilled.(recommended resource) A R Fausset- And Manoah said unto the angel of the LORD [JEHOVAH], What [rather Who; for the Hebrew Mi means Who? Mah, What?] (is) thy name, that when thy sayings come to pass, we may do thee honour? [by presents, in the case of men (Numb. 22:17, 37, 24:11; 2 Kings 5:5, 15): by sacrifices in the case of God (Isa. 43:23). Manoah does not define which, as he is uncertain as to the nature of the angel]. (commentary) Keil and Delitzsch Commentary - Jdg. 13:17. Manoah then asked his name: מִי שִׁמְךָ, lit., “Who is thy name?” מִי inquires after the person; מָה, the nature of quality (see Ewald, § 325, a.). “For if thy word come to pass, we will do thee honour.” This was the reason why he asked after his name. כִּבֵּד, to honour by presents, so as to show one’s self grateful (see Num. 22:17, 37; 24:11). (Judges 13 - Keil & Delitzsch Commentary) Our Mysterious God (Jdg 13:15-23, He 1:1, 2) - In today's Scripture, we read that a mysterious and awesome visitor appeared to Manoah and his wife (Samson's parents). When Manoah asked, "What is Your name?" the visitor didn't answer the question directly but instead "ascended in the flame of the altar" (Judges 13:17, 18, 19, 20). Then Manoah knew he had seen God in human form. Who can understand such a God—the God who wrote the 3-billion-letter software code in the DNA molecule of every human cell? Who can fully comprehend the God who knows everything, even our inner thoughts? Yet many Old Testament saints knew and loved this God. They experienced the joy of His grace and forgiveness, even though they didn't completely understand how a holy God could forgive their sins. As Christians, we too stand in awe before the majesty and mystery of an incomprehensible God. But we have a great advantage because we see Him revealed in Jesus, who said, "He who has seen Me has seen the Father" (John 14:9). And when Jesus hung on the cross, He revealed God's compassion and love, for He died there for us. Immortal, invisible, God only wise, In light inaccessible hid from our eyes, Most blessed, most glorious, the Ancient of Days, Almighty, victorious—Thy great name we praise. —Smith (Play Immortal Invisible God Only Wise) To understand God is impossible— To worship Him is imperative. Judges 13:18 But the Angel of the LORD said to him, "Why do you ask my name, seeing it is wonderful?" Why do you ask Jdg 13:6; Ge 32:29 Judges 13 Resources Related Passages: Isaiah 9:6+ For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful (pele') Counselor, Mighty God, Eternal Father, Prince of Peace. Genesis 32:24-30 Then Jacob was left alone, and a man wrestled with him until daybreak. 25 When he saw that he had not prevailed against him, he touched the socket of his thigh; so the socket of Jacob’s thigh was dislocated while he wrestled with him. 26 Then he said, “Let me go, for the dawn is breaking.” But he said, “I will not let you go unless you bless me.” 27 So he said to him, “What is your name?” And he said, “Jacob.” 28 He said, “Your name shall no longer be Jacob, but Israel; for you have striven with God and with men and have prevailed.” 29 Then Jacob asked him and said, “Please tell me your name.” But he said, “Why is it that you ask my name?” And he blessed him there. 30 So Jacob named the place Peniel, for he said, “I have seen God face to face, yet my life has been preserved.” HIS WONDERFUL EXTRAORDINARY INCOMPREHENSIBLE NAME But the Angel of the LORD said to him, "Why do you ask my Name, seeing it is wonderful (peliy) - NET has "You should not ask me my name, because you cannot comprehend it." (Jdg 13:18NET) Wonderful is a rare (only one other use - Ps 139:6 God's "knowledge too wonderful for me") Hebrew word peliy (pali) and is related to pele' used by Isaiah (above) to describe the Name of the Messiah. The Septuagint translates pili with the adjective thaumastos (Mt 21:42, Mk 12:11+, 1Pe 2:9+, Rev 15:3+) which describes that which causes wonder and/or is worthy of amazement (marvelous, remarkable), all true of the Name above all names! (cf Php 2:9-10+). That the Angel would not divulge his name reminds one of the Angel (God) Whom Jacob encountered (Ge 32:24-30, 29), who likewise did not give His name. NET Note - Literal Hebrew = Why do you ask for my name, for it is incomprehensible?” The Hebrew adjective פִּלְאִי (pile’iy, “wonderful, incomprehensible”) refers to what is in a category of its own and is beyond full human understanding. Note the use of this word in Ps 139:6, where God’s knowledge is described as incomprehensible and unattainable. George Bush Why askest thou thus after my name, seeing it is secret? This has at first blush the air of a rebuke for putting such a question; but comparing it with what follows we imagine it is such in appearance only. A rebuke supposes something criminal or censurable in him who is the subject of it. But what offence could attach to a respectful and reverential question of this kind? Why was the mere secresy of the name a reason for its not being asked? Was it not in fact for this very reason that he did ask it? We admit, indeed, that if Manoah had been previously informed that the name was ineffable—that it was designed to be kept a profound secret—he would have been guilty of high presumption in demanding it. But we see no evidence of this in any part of the sacred text, and conclude therefore that the angel made use of this interrogative form of speech merely in order to introduce in the most suitable and impressive manner the declaration that follows, constituting the real point of his reply. ‘It is secret;’—or rather as in the margin, ‘It is wonderful,’ for so the original (פלאי peli,) properly implies, and so it is expressly rendered, Is. 9:6, ‘His name shall be called Wonderful (פלא pelë); i. e. his nature, his character, shall be wonderful; properly implying that kind of wonder which is the natural effect of miracles, of marvellous and superhuman works. In apparently declining, therefore, to reveal his name, he does in fact make known one of his most august and glorious titles, one which went far towards conveying an idea of the divine attributes of his nature, and one which was therefore eminently appropriate to the drift of Manoah’s question. The implication probably is, ‘You have scarcely any real occasion to inquire as to my name (nature); it is obvious from the words, promises, and actions already witnessed and yet further to be displayed, that I am, and am therefore to be called Peli, the Admirable One, the great Worker of wonders, the Master of miracles.’ The original פלאי has the form of a proper name, but the force of an appellative. Whether he fully understood its entire import, is perhaps to be doubted; but whether he did or not, the declaration is to us, considered in one point of view, immensely important; for by assuming a title which unquestionably belongs to the promised Messiah, he identifies himself with that divine personage, and consequently puts it beyond a doubt who it is that is meant by the term ‘Angel,’ or ‘Angel of the Lord,’ so frequently occurring in the Old Testament Scriptures, in connection with miraculous appearances and revelations. It is plain that it is no other than the Angel-Jehovah, so emphatically alluded to in Ex. 23:20, 21, ‘Behold I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions; for my name is in him;’ i. e. my nature is in him; he possesses true and essential divinity. The exalted character, therefore, which he claimed by the assumption of this title, he proceeded to display still more fully in the incident that followed. (resource) A R Fausset - And the angel of the LORD [JEHOVAH] said unto him, Why askest thou thus after my name, seeing it (is) secret [rather Wonderful; answering to “did wondrously,” i.e., miraculously (ver. 19; Isa. 9:6), “His name shall be called Wonderful.” ‘Name’ expresses not the proper name, but the nature: and, in the case of God, His character in so far as He has revealed Himself to us]. (commentary) Keil and Delitzsch Commentary - Jdg. 13:18. The angel replied, “Why askest thou then after my name? truly it is wonderful.” The Kethibh פלאי is the adjectival form פִּלְאִי from פֶּלֶא, for which the Keri has פֶּלִי, the pausal form of פְּלִי (from the radical פָּלָה = פָּלָא). The word therefore is not the proper name of the angel of the Lord, but expresses the character of his name; and as the name simply denotes the nature, it expresses the peculiarity of his nature also. It is to be understood in an absolute sense—“absolutely and supremely wonderful” (Seb. Schmidt)—as a predicate belonging to God alone (compare the term “Wonderful” in Isa. 9:6), and not to be toned down as it is by Bertheau, who explains it as signifying “neither easy to utter nor easy to comprehend.” (Judges 13 - Keil & Delitzsch Commentary) G Campbell
Juízes 13
Wiersbe - The Philistines were among the “sea people” who, in the twelfth century B.C., migrated from an area of Greece to the coastal plain of Canaan. The Jews weren’t able to occupy that territory during their conquest of the land (Josh. 13:1–2). As you study your map, you’ll note that their national life focused around the five key cities of Ashdod, Gaza, Ashkelon, Gath, and Ekron (1 Sam. 6:17). The land between Israel’s hill country and the coastal plain was called the “Shephelah,” which means “low country”; and it separated Philistia from Israel. Samson was born in Zorah, a city in Dan near the Philistine border; and he often crossed that border either to serve God or satisfy his appetites. (See context Be Available - Page 105). George Bush on forty years - The probability is, as Samson is said to have ‘judged Israel twenty years in the days of the Philistines,’ (Jdg 16:31) i.e. during the period of their ascendency, that the other twenty is to be taken out of the times of the previous judges, which will carry us up at least to the time of Elon, as suggested by Lightfoot, Jdg 12:15, for the commencement of their oppression. In order to gain a still fuller view of the chain of events here recorded we must revert back to Jdg 10:6, 7, where it is said that the Lord was angry with his people, ‘and sold them into the hands of the Philistines and into the hands of the children of Ammon.’ Of these two servitudes, the last, with the deliverance from it by Jephthah, is treated first. This occupies the two preceding chapters. Having dispatched that, the historian now returns back and takes up the history of the other oppression, and brings it down to the death of Samson. (resource) Arthur Cundall on forty years - The forty-year oppression terminated with Samuel’s resounding victory over Ebenezer (1Sa 7), although the Philistines again dominated Israel during Samuel’s lifetime and the reign of Saul (1Sa 13; 14; 28-31). This domination was finally broken by David’s double victory at Rephaim (2Sa 5:17-25). (Borrow this resource Judges & Ruth: Tyndale Old Testament Commentary ) A R Fausset has a note (it is a bit difficult to follow) on forty years = double the number of years of the oppression under Jabin. The Philistines had already harassed Israel (Jdg 3:31)...Here at Judges 13 begins the second of the two histories (Jephthah and Samson), to which the section (Jdg 10:6–18) is the common introduction. The Philistines were harassing Israel at the time of the announcement of Samson’s birth (Jdg 13:5); therefore the “forty years” (Jdg 13:1) begin just before his birth. He judged Israel for twenty years (Jdg 16:31), which begin from his first exploits (Jdg 13:25). The forty years comprise all Samson’s life, and extend beyond his death. His judgeship must have begun some considerable time before he was twenty years old: he was probably a mere youth when his espousing a Philistine woman was the occasion of his attacking them. The end of the forty years was after Samson’s death, under Samuel (1Sa 6:1, 1Sa 7:2–13), “twenty years” after the transfer of the ark to Kirjath-Jearim, which was just after its restoration by the Philistines, who had kept it seven months from the time of its capture at Eli’s death. Therefore Eli was for a time Samson’s contemporary; and Eli’s death and the capture of the ark must have been some time after Samson first appeared as judge and deliverer] (commentary) QUESTION - Who were the Philistines? ANSWER - The Philistines were an aggressive, warmongering people who occupied territory southwest of Israel between the Mediterranean Sea and the Jordan River. The name “Philistine” comes from the Hebrew word Philistia, and the Greek rendering of the name, palaistinei, gives us the modern name “Palestine.” The Philistines are first recorded in Scripture in the Table of Nations, a list of the patriarchal founders of seventy nations descended from Noah (Genesis 10:14). It is thought that the Philistines originated in Caphtor, the Hebrew name for the island of Crete and the whole Aegean region (Amos 9:7; Jeremiah 47:4). For unknown reasons, they migrated from that region to the Mediterranean coast near Gaza. Because of their maritime history, the Philistines are often associated with the “Sea Peoples.” The Bible records that the Philistines had contact with both Abraham and Isaac as early as 2000 B.C. (Genesis 21:32, 34; 26:1, 8). After Isaac’s involvement with the Philistines (Genesis 26:18), they are next mentioned in passing in the book of Exodus shortly after the Israelites crossed the Red Sea: “When Pharaoh let the people go, God did not lead them on the road through the Philistine country, though that was shorter. For God said, ‘If they face war, they might change their minds and return to Egypt’” (Exodus 13:17). The “road through the Philistine country” refers to a route later known as the Via Maris or “the Way of the Sea,” one of three major trade routes in ancient Israel. This coastal road connected the Nile Delta with Canaan and Syria and beyond, into the Mesopotamian region of southwest Asia. The Old Testament indicates that around the 13th century B.C., during the days of Samuel and Samson, the Philistines moved inland from the coast of Canaan. There, they built their civilization primarily in five cities: Gaza, Ashkelon, Ashdod, Gath, and Ekron (Joshua 13:3). These cities were each governed by a “king” or “lord” (from the Hebrew word seren, also rendered as “tyrant”). These kings apparently formed a coalition of equals. Each king retained autonomous control of his city, such as when Achish, king of Gath, dealt with David (1 Samuel 27:5-7), but they worked in concert in times of national emergency (Judges 16:5). From the very beginning, the Philistines were either allies or deadly enemies of God’s people. They played a pivotal role in the lives of Samson (Judges 13:1; 14:1), Samuel (1 Samuel 4:1), Saul (1 Samuel 13:4), and David (1 Samuel 17:23). The Philistines were known for their innovative use of iron, which was superior to the bronze used by the Israelites for weapons and implements. Even as late as the time of Saul (1050 - 1010 B.C), the Israelites were forced to rely on the Philistines to sharpen or repair their iron tools (1 Samuel 13:19-21). With their more advanced armaments and aggressive military policy, the Philistines continually thwarted Israel’s development as a nation. For nearly 200 years, the Philistines harassed and oppressed the Israelites, often invading Israel’s territory. The children of Israel simply could not deal with the Philistines’ overwhelming military might. This only came to an end when Samuel and then David, through the guidance of God, were able to defeat the Philistines (1 Samuel 7:12-14; 2 Samuel 5:22-25). The Old Testament indicates that the Philistines worshiped three gods: Ashtoreth, Dagon, and Baal-Zebub—each of which had shrines in various cities (Judges 16:23; 1 Samuel 31:10; 2 Kings 1:2). Archaeological findings show that Philistine soldiers carried images of their gods into battle (2 Samuel 5:21). Apparently, they were also a superstitious people who respected the power of Israel’s ark of the covenant (1 Samuel 5:1-12). The Philistines were infamous for their production and consumption of alcoholic beverages, especially beer. Ancient Philistine ruins contain numerous breweries and wineries, as well as countless beer mugs and other drinking vessels. Samson’s wedding feast, recorded in the book of Judges, illustrates the Philistine practice of holding week-long drinking parties; the Hebrew word misteh, translated “feast” in Judges 14:10, means “drinking feast.” The Israelites frequently referred to the Philistines as “uncircumcised” (Judges 15:18; 1 Samuel 14:6; 2 Samuel 1:20), meaning, at that time, those who had no relationship with God. They were not God’s chosen people and were to be strictly avoided as a contaminating evil. Today, the word philistine is used as an epithet to refer to an unrefined, dull person. In truth, the Philistines of history were not unsophisticated or uncultured. They were an advanced seafaring people who, for several generations, were years ahead of Israel. With the exception of Jeremiah chapter 47, there are very few prophetic references to the Philistines. In the end, the Philistines were assimilated into Canaanite culture. They eventually disappeared from the biblical record and from history altogether, leaving behind the name “Palestine” as a testimony of their existence.GotQuestions.org QUESTION - Why were the Philistines and the Israelites always at war? ANSWER - It seems that, no matter where you turn in the Old Testament, Israel is fighting the Philistines. While that’s a slight exaggeration—there were fights with other nations, too—it is true that Israel and the Philistines had their share of run-ins. The Philistines were an ancient people, listed in the records of those who descended from Noah’s son Ham after the time of the flood (Genesis 10:14). Abraham and Isaac interacted with the Philistines in Canaan (Genesis 21:33–34). But it was during the time of the Exodus that the Lord promised that the land of Israel would include the territory of the Philistines (Exodus 23:31); this promise meant that some kind of conflict would have to take place for Israel to displace the Philistines. When Joshua was old, he mentioned the land of the Philistines as one of the areas that still remained to be defeated by Israel (Joshua 13:1–3). Because the Philistines were not completely removed, Israel faced them as perennial enemies. During the time of the judges in Israel, the Philistines were often a thorn in Israel’s side. Jephthah, Shamgar, and Samson all fought against Philistia. The battles between Israel and the Philistines continued in the days of Eli and later erupted in the conflict between David and Goliath, a battle fought within a larger Israel-Philistine conflict (1 Samuel 17). David defeated Goliath, initiating a great victory for Israel, yet the history of Israel and the Philistines was not done. During Solomon’s reign in Israel, the Philistines were subdued, yet the later prophets note that the Philistines continued to war against Israel. The Philistines were devastated by the same Assyrian Kingdom that overtook Israel (2 Kings 18:33–35). Philistia was not completely destroyed until the time of the Babylonian and Persian Empires. From the first Hebrew, Abraham, until the deportation of Judah to Babylon, the Philistines were a constant enemy of Israel. The conflict was over more than land; it involved divergent worldviews. Unlike the Israelites, the Philistines served human-made deities and were known as a violent, warlike people. Seven major battles between Israel and the Philistines are recorded in the Old Testament. They include the Battle of Shephelah (2 Chronicles 28), the Battle of Aphek (1 Samuel 4), the Battle of Eben-Ezez (1 Samuel 7:13–14), the battles at Michmash (1 Samuel 14), the battle involving David and Goliath (1 Samuel 17), the battle at Mount Gilboa (1 Samuel 31), and Hezekiah’s defeat of the Philistines (2 Kings 18:5–8). The Philistines’ eventual defeat was not due to Israel’s strength or military prowess. As Psalm 44:3 says, “It was not by their sword that they won the land, nor did their arm bring them victory; it was your right hand, your arm, and the light of your face, for you loved them.”GotQuestions.org Related Resources American Tract Society Philistines Bridgeway Bible Dictionary Philistia, philistines Easton's Bible Dictionary Philistines Hitchcock Bible Names Philistines Hastings' Dictionary of the Bible Lords of the Philistines Philistines Morrish Bible Dictionary Philistines Hawker's Poor Man's Dictionary Philistines Webster Dictionary Philistine Holman Bible Dictionary - Philistines 1911 Encyclopedia Britannica Philistines International Standard Bible Encyclopedia Philistines; Sea of the Philistines, Lords of the Philistines Kitto Biblical Cyclopedia Philistines McClintock and Strong's Bible Encyclopedia Philistine The Nuttall Encyclopedia Philistines, Philistine The Jewish Encyclopedia Philistines Philistine - used 287x in 243 verses in the OT... Gen. 10:14; Gen. 21:32; Gen. 21:34; Gen. 26:1; Gen. 26:8; Gen. 26:14; Gen. 26:15; Gen. 26:18; Exod. 13:17; Exod. 23:31; Jos. 13:2; Jos. 13:3; Jdg. 3:3; Jdg. 3:31; Jdg. 10:6; Jdg. 10:7; Jdg. 10:11; Jdg. 13:1; Jdg. 13:5; Jdg. 14:1; Jdg. 14:2; Jdg. 14:3; Jdg. 14:4; Jdg. 15:3; Jdg. 15:5; Jdg. 15:6; Jdg. 15:9; Jdg. 15:11; Jdg. 15:12; Jdg. 15:14; Jdg. 15:20; Jdg. 16:5; Jdg. 16:8; Jdg. 16:9; Jdg. 16:12; Jdg. 16:14; Jdg. 16:18; Jdg. 16:20; Jdg. 16:21; Jdg. 16:23; Jdg. 16:27; Jdg. 16:28; Jdg. 16:30; 1 Sam. 4:1; 1 Sam. 4:2; 1 Sam. 4:3; 1 Sam. 4:6; 1 Sam. 4:7; 1 Sam. 4:9; 1 Sam. 4:10; 1 Sam. 4:17; 1 Sam. 5:1; 1 Sam. 5:2; 1 Sam. 5:8; 1 Sam. 5:11; 1 Sam. 6:1; 1 Sam. 6:2; 1 Sam. 6:4; 1 Sam. 6:12; 1 Sam. 6:16; 1 Sam. 6:17; 1 Sam. 6:18; 1 Sam. 6:21; 1 Sam. 7:3; 1 Sam. 7:7; 1 Sam. 7:8; 1 Sam. 7:10; 1 Sam. 7:11; 1 Sam. 7:13; 1 Sam. 7:14; 1 Sam. 9:16; 1 Sam. 10:5; 1 Sam. 12:9; 1 Sam. 13:3; 1 Sam. 13:4; 1 Sam. 13:5; 1 Sam. 13:11; 1 Sam. 13:12; 1 Sam. 13:16; 1 Sam. 13:17; 1 Sam. 13:19; 1 Sam. 13:20; 1 Sam. 13:23; 1 Sam. 14:1; 1 Sam. 14:4; 1 Sam. 14:11; 1 Sam. 14:19; 1 Sam. 14:21; 1 Sam. 14:22; 1 Sam. 14:30; 1 Sam. 14:31; 1 Sam. 14:36; 1 Sam. 14:37; 1 Sam. 14:46; 1 Sam. 14:47; 1 Sam. 14:52; 1 Sam. 17:1; 1 Sam. 17:2; 1 Sam. 17:3; 1 Sam. 17:4; 1 Sam. 17:8; 1 Sam. 17:10; 1 Sam. 17:11; 1 Sam. 17:16; 1 Sam. 17:19; 1 Sam. 17:21; 1 Sam. 17:23; 1 Sam. 17:26; 1 Sam. 17:32; 1 Sam. 17:33; 1 Sam. 17:36; 1 Sam. 17:37; 1 Sam. 17:40; 1 Sam. 17:41; 1 Sam. 17:42; 1 Sam. 17:43; 1 Sam. 17:44; 1 Sam. 17:45; 1 Sam. 17:46; 1 Sam. 17:48; 1 Sam. 17:49; 1 Sam. 17:50; 1 Sam. 17:51; 1 Sam. 17:52; 1 Sam. 17:53; 1 Sam. 17:54; 1 Sam. 17:55; 1 Sam. 17:57; 1 Sam. 18:6; 1 Sam. 18:17; 1 Sam. 18:21; 1 Sam. 18:25; 1 Sam. 18:27; 1 Sam. 18:30; 1 Sam. 19:5; 1 Sam. 19:8; 1 Sam. 21:9; 1 Sam. 22:10; 1 Sam. 23:1; 1 Sam. 23:2; 1 Sam. 23:3; 1 Sam. 23:4; 1 Sam. 23:5; 1 Sam. 23:27; 1 Sam. 23:28; 1 Sam. 24:1; 1 Sam. 27:1; 1 Sam. 27:7; 1 Sam. 27:11; 1 Sam. 28:1; 1 Sam. 28:4; 1 Sam. 28:5; 1 Sam. 28:15; 1 Sam. 28:19; 1 Sam. 29:1; 1 Sam. 29:2; 1 Sam. 29:3; 1 Sam. 29:4; 1 Sam. 29:7; 1 Sam. 29:9; 1 Sam. 29:11; 1 Sam. 30:16; 1 Sam. 31:1; 1 Sam. 31:2; 1 Sam. 31:7; 1 Sam. 31:8; 1 Sam. 31:9; 1 Sam. 31:11; 2 Sam. 1:20; 2 Sam. 3:14; 2 Sam. 3:18; 2 Sam. 5:17; 2 Sam. 5:18; 2 Sam. 5:19; 2 Sam. 5:22; 2 Sam. 5:24; 2 Sam. 5:25; 2 Sam. 8:1; 2 Sam. 8:12; 2 Sam. 19:9; 2 Sam. 21:12; 2 Sam. 21:15; 2 Sam. 21:17; 2 Sam. 21:18; 2 Sam. 21:19; 2 Sam. 23:9; 2 Sam. 23:10; 2 Sam. 23:11; 2 Sam. 23:12; 2 Sam. 23:13; 2 Sam. 23:14; 2 Sam. 23:16; 1 Ki. 4:21; 1 Ki. 15:27; 1 Ki. 16:15; 2 Ki. 8:2; 2 Ki. 8:3; 2 Ki. 18:8; 1 Chr. 1:12; 1 Chr. 10:1; 1 Chr. 10:2; 1 Chr. 10:7; 1 Chr. 10:8; 1 Chr. 10:9; 1 Chr. 10:11; 1 Chr. 11:13; 1 Chr. 11:14; 1 Chr. 11:15; 1 Chr. 11:16; 1 Chr. 11:18; 1 Chr. 12:19; 1 Chr. 14:8; 1 Chr. 14:9; 1 Chr. 14:10; 1 Chr. 14:13; 1 Chr. 14:15; 1 Chr. 14:16; 1 Chr. 18:1; 1 Chr. 18:11; 1 Chr. 20:4; 1 Chr. 20:5; 2 Chr. 9:26; 2 Chr. 17:11; 2 Chr. 21:16; 2 Chr. 26:6; 2 Chr. 26:7; 2 Chr. 28:18; Isa. 2:6; Isa. 9:12; Isa. 11:14; Jer. 25:20; Jer. 47:1; Jer. 47:4; Ezek. 16:27; Ezek. 16:57; Ezek. 25:15; Ezek. 25:16; Amos 1:8; Amos 6:2; Amos 9:7; Obad. 1:19; Zeph. 2:5; Zech. 9:6 Torrey's Topic The Philistines Descended from Casluhim -Genesis 10:13,14 Originally dwelt in the land of Caphtor -Jeremiah 47:4; Amos 9:7 Conquered the Avims and took from them the west coast of Canaan -Deuteronomy 2:23 CALLED The Caphtorims -Deuteronomy 2:23 The Cherethites -1 Samuel 30:14; Zephaniah 2:5 COUNTRY OF Called Philistia -Psalms 87:4; 108:9 Divided into five sates of lordships -Joshua 13:3; Judges 3:3; 1 Samuel 6:16 Had many flourishing cities -1 Samuel 6:17 Given by God to the Israelites -Joshua 13:2,3; 15:45,47 Were a great people and governed by kings in the patriarchal Age -Genesis 21:22,34; 26:8 CHARACTER OF Proud -Zechariah 9:6 Idolatrous -Judges 16:23; 1 Samuel 5:2 Superstitious -Isaiah 2:6 Warlike -1 Samuel 17:1; 28:1 Men of great strength and stature amongst -1Sa 17:4, 5, 6, 7; 2Sa 21:16,18, 19, 20 Some of, left to prove Israel -Jdg 3:1, 2, 3 Always confederated with the enemies of Israel -Psalms 83:7; Isaiah 9:11,12 Shamgar slew six hundred of, and delivered Israel -Judges 3:31 Oppressed Israel after the death of Jair for eighteen years -Judges 10:7,8 Oppressed Israel after the death of Abdon forty years -Judges 13:1 SAMSON Promised as a deliverer from -Judges 13:5 Intermarried with -Judges 14:1,10 Slew thirty, near Askelon -Judges 14:19 Burned vineyards &c of -Judges 15:3, 4, 5 Slew many for burning his wife -Judges 15:7,8 Slew a thousand with the jawbone of a donkey -Judges 15:15,16 Blinded and imprisoned by -Judges 16:21 Pulled down the house of Dagon and destroyed immense Numbers of -Judges 16:29,30 Defeated Israel at Ebenezer -1 Samuel 4:1,2 Defeated Israel and took the ark -1Sa 4:3, 4, 5, 6, 7, 8, 9, 10, 11 Put the ark into Dagon’s house -1 Samuel 5:1, 2, 3, 4 Plagued for retaining the ark -1 Samuel 5:6, 7, 8, 9, 10, 11, 12 Sent back the ark and were healed -1 Samuel 6:1-18 Miraculously routed at Mizpeh -1 Samuel 7:7, 8, 9, 10, 11, 12, 13, 14 Jonathan smote a garrison of, at Geba and provoked them -1 Samuel 13:3,4 Invaded the land of Israel with a great army -1Sa 13:5,17, 18, 19, 20, 21, 22, 23 Jonathan and his armour-bearer smote a garrison of, at the Passages -1Sa 14:1-14 Miraculously discomfited -1Sa 14:15, 16, 17, 18, 19, 20, 21, 22, 23 Saul constantly at war with -1 Samuel 14:52 Defied Israel by their champion -1 Samuel 17:4, 5, 6, 7, 8, 9, 10 Defeated Israel at Ephesdammim and pursued to Ekron -1 Samuel 17:1,52 DAVID Slew Goliath the champion of -1Sa 17:40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50 Procured Saul’s daughter for and hundred foreskins of -1Sa 18:25, 26, 27 Often defeated during Saul’s reign -1 Samuel 19:8; 23:1, 2, 3, 4, 5 Fled to, for safety -1 Samuel 27:1, 2, 3,4, 5, 6, 7 Gained the confidence of Achish king of -1 Samuel 28:2; 29:9 Distrusted by -1 Samuel 29:2-7 Often defeated in the course of his reign -2Sa 5:17-23; 8:1; 21:15-22; 23:8, 9, 10, 11, 12 Had a guard composed of -2 Samuel 8:18; Ezekiel 25:16; Zephaniah 2:5 Gathered all their armies to Aphek against Israel -1 Samuel 28:1; 29:1 Ziklag a town of, taken and plundered by the Amalekites -1 Samuel 30:1,2,16 Israel defeated by, and Saul slain -1Sa 31:1, 2, 3, 4, 5, 6, 7, 8, 9, 10 Besieged in Gibbethon by Nadab -1 Kings 15:27 Sent by God against Jehoram -2 Chronicles 21:16,17 Defeated by Uzziah -2 Chronicles 26:6,7 Distressed Judah under Ahaz -2 Chronicles 28:18,19 Defeated by Hezekiah -2 Kings 18:8 Israel condemned for imitating -Judges 10:6; Amos 6:2; 9:7 PROPHECIES RESPECTING Union with Syria against Israel -Isaiah 9:11,12 Punishment with other nations -Jeremiah 25:20 Dismay at ruin of Tyre -Zechariah 9:3,5 Base men to be their rulers -Zechariah 9:6 Hatred and revenge against Israel to be fully recompensed -Ezek 25:15, 16, 17; Amos 1:6, 7, 8 Utter destruction by Pharaoh king of Egypt -Jeremiah 47:1, 2, 3, 4; Zephaniah 2:5,6 Destruction and desolation of their cities -Jeremiah 47:5; Zephaniah 2:4 Their country to be a future possession to Israel -Obadiah 1:19; Zephaniah 2:7 To help in Israel’s restoration -Isaiah 11:14 Keil and Delitzsch Commentary - Judg 13:1 Birth of Samson.— The oppression of the Israelites by the Philistines, which is briefly hinted at in Judg. 10:7, is noticed again here with the standing formula, “And the children of Israel did evil again in the sight of the Lord,” etc. (cf. Judg. 10:6; 4:1; 3:12), as an introduction to the account of the life and acts of Samson, who began to deliver Israel from the hands of these enemies. Not only the birth of Samson, but the prediction of his birth, also fell, according to v. 5, within the period of the rule of the Philistines over Israel. Now, as their oppression lasted forty years, and Samson judged Israel for twenty years during that oppression (Judg. 15:20; 16:31), he must have commenced his judgeship at an early age, probably before the completion of his twentieth year; and with this the statement in Judg. 14, that his marriage with a Philistine woman furnished the occasion for his conflicts with these enemies of his people, fully agrees. The end of the forty years of the supremacy of the Philistines is not given in this book, which closes with the death of Samson. It did not terminate till the great victory which the Israelites gained over their enemies under the command of Samuel (1 Sam. 7). Twenty years before this victory the Philistines had sent back the ark which they had taken from the Israelites, after keeping it for seven months in their own land (1 Sam. 7:2, and 6:1). It was within these twenty years that most of the acts of Samson occurred. His first affair with the Philistines, however, namely on the occasion of his marriage, took place a year or two before this defeat of the Israelites, in which the sons of Eli were slain, the ark fell into the hands of the Philistines, and the high priest Eli fell from his seat and broke his neck on receiving the terrible news (1 Sam. 4:18). Consequently Eli died a short time after the first appearance of Samson.(Judges 13 - Keil & Delitzsch Commentary) Judges 13:2 And there was a certain man of Zorah, of the family of the Danites, whose name was Manoah; and his wife was barren and had borne no children. And there was a certain man of Zorah: Jos 15:33 19:41 his wife was barren: Ge 16:1 25:21 1Sa 1:2-6 Lu 1:7 Judges 13 Resources Samson's Birthplace in Zorah in territory of Dan (on border with tribe of Judah) (ESV Global Study Bible) MANOAH A DANITE WITH A BARREN WIFE The tribe of Dan was originally assigned the land adjacent to Judah and Benjamin as shown in the map with extension to the Mediterranean Sea (Josh 19:40-48+). Since the Danites weren’t able to dislodge the coastal inhabitants, however, the tribe relocated north (Jdg 18:1ff,19), although some of their members remained in their original location. And there was a certain man of Zorah, of the family of the Danites, whose name was Manoah; and his wife was barren ('aqar) and had borne no children - Manoah's name is from the Hebrew word nuach/nuah meaning rest. Zorah means hornet or place of wasps. Interesting as Samson proved to a "hornet" stinging many Philistines when he allowed the Spirit to empower and direct his actions! Zorah 10x in 10v - Jos. 15:33; Jos. 19:41; Jdg. 13:2; Jdg. 13:25; Jdg. 16:31; Jdg. 18:2; Jdg. 18:8; Jdg. 18:11; 2 Chr. 11:10; Neh. 11:29 Zorah (Wikipedia) was a town first assigned to Judah (Jos 15:33), but later given to Dan (Jos 19:41). It became the point of departure for the Danite migration northward (Jdg 18:2, 8, 11). Zorah was on the border between Dan and Judah, opposite Beth-shemesh on the N side of Sorek valley, less than 15 miles from Jerusalem in the foothill country (shephelah - lowlands). The city was on the summit of a lofty hill on overlooking valley of Sorek (note). The summit itself is overhung by a lofty palm, and there are many remains of ancient tombs, cisterns, wine presses, etc., around this archeological site. From here Eshtaol (note), Beth-shemesh (note) and Timnah (note) are all visible. Nearby is the border of Philistia. Why was Danite village of Zorah located on a summit? One cannot be 100% certain but see (Jdg 1:34). Zorah [ISBE]- zo'-ra (tsor`ah; Saraa): A city on the border of Dan, between Eshtaol and Ir-shemesh (Josh 19:41); the birthplace of Samson (Jdg 13:2,25); near here too he was buried (Jdg 16:31); from here some Danites went to spy out the land (Jdg 18:2,11). In Josh 15:33 it is, with Eshtaol, allotted to Judah, and after the captivity it was reinhabited by the "children of Judah" (Neh 11:29, the King James Version "Zareah"). It was one of the cities fortified by Rehoboam (2 Ch 11:10). It is probable that it is mentioned under the name Tsarkha along with Aialuna (Aijalon; 2 Ch 11:10) in the Tell el-Amarna Letters(No. 265, Petrie) as attacked by the Khabiri. It is the modern Sur`a, near the summit of a lofty hill on the north side of the Wady es-Surar (Vale of Sorek). The summit itself is occupied by the Mukam Nebi Samit, overhung by a lofty palm, and there are many remains of ancient tombs, cisterns, wine presses, etc., around. From here Eshu`a (Eshtaol), `Ain Shems (Beth-shemesh) and Tibnah (Timnah) are all visible. See PEF, III, 158, Sh XVII. E. W. G. Masterman Duane Lindsey - How was it that Samson's parents, who were Danites, were still living in the Sorek Valley when much earlier the tribe of Dan had migrated north? (Judges 18:1ff) Apparently a few of the Danite clans stayed behind and did not move northward....Zorah, the highest point in the Shephelah, was on a high ridge north of the Sorek Valley and about 14 miles west of Jerusalem. Originally Zorah was a city of Judah (Josh. 15:20, 33), but later it was allotted to the tribe of Dan (Josh. 19:40–41). (See context The Bible Knowledge Commentary: Old Testament) Warren Wiersbe - Samson was born in Zorah, a city in Dan near the Philistine border; and he often crossed that border either to serve God or satisfy his appetites. (OH MY!) (See context in The Bible Exposition Commentary) George Bush - Of the city of Zorah; a town in the tribe of Judah, but afterwards given to Dan, being situated near the confines of each tribe. Josh. 15:33+. Of the family of the Danites. That is, of the tribe of Dan. The word is properly a collective singular for the plural. (resource) Of the family of the Danites, whose name was Manoah; and his wife was barren ('aqar) and had borne no children: Danites (see discussion) - From Judges 13-18, the author concentrates on the tribe of Dan, which had been one of the largest and most prominent tribes during the wilderness march (Nu 2:25-31). In the period of the judges, however, Dan seemed helpless against the Amorites (Jdg 1:34+) and as noted moved northward to find new territory (Jdg 17,18).
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Wiersbe - Ordinarily, Jewish worshipers had to bring their offerings to the tabernacle altar at Shiloh; but since the “man of God” commanded Manoah to offer the burnt offering, it was permissible to do it there, using a rock as the altar. Wonders (root of "wonderful" above) has the primary meaning of being surpassing and conveys the ideas of being extraordinary or beyond one's imagination/expectations. It also conveys the idea of being too difficult (for men) or beyond one's capability, and so often refers to miraculous deeds of divine intervention that are beyond human capability. The Angel of the LORD acted according to His name. In short, He being wonderful, performed wonderful deeds.
Juízes 13
Wiersbe - The baby was born and was named Samson, which means “sunny” or “brightness.” Certainly he brought light and joy to Manoah and his wife, who thought they would never have a family; and he also began to bring light to Israel during the dark days of Philistine oppression. While other judges were said to be clothed with God’s Spirit (Jdg 3:10; 6:34; 11:29), only of Samson is it said “the Lord blessed him” (Jdg 13:24; see Luke 1:80+ and Lk 2:52+). The hand of God was on him in a special way.....As you ponder the record of Samson’s life, you get the impression that he was a fun-loving fellow with a good sense of humor; and sometimes he didn’t take his gifts and his work seriously. A sense of humor is a good thing to have, but it must be balanced with serious devotion to the things of the Lord. “Serve the Lord with fear, and rejoice with trembling” (Ps. 2:11). Samson’s power was a weapon to fight with and a tool to build with, not a toy to play with. Notice another thing: Samson was a loner; unlike previous judges, he never “rallied the troops” and tried to unite Israel in throwing off the Philistine yoke. For twenty years he played the champion, but he failed to act the leader. Joseph Parker said that Samson was “an elephant in strength [but] a babe in weakness.” We might add that, when it came to national leadership, he was a lost sheep! (See context The Bible Exposition Commentary) THOUGHT - Samson was born with incredible potential as is every person born into the kingdom of God. Paul describes every believer's potential "For we are His workmanship (poiema), created in Christ Jesus for good works (see word study), which God prepared beforehand, that we should walk in them. (Ep 2:10+) Paul then gives us the warning "Therefore be careful (present imperative = command calling for this be be our continual mindset in this dark, deceptive world) how you walk, not as unwise men, but as wise, making the most of (redeeming - word study) your time (opportunity - word study), because the days are evil. (Ep 5:15, 16+) See discussion of how critically important it is that we Redeem the Time. This tragic saga of Samson's unfulfilled potential is a story each of us as "New Testament Nazirites" (in the sense of being set apart unto God in Christ Jesus) (See related NT word studies on hagios = holy; hagiasmos = holiness; hagiazo = set apart or make holy; cp Ep 1:3+ - blessed with every spiritual blessing). We would be wise to study and internalize this OT pattern as an example of evil things we should not crave, as Samson craved (1Co 10:6+). The tragic story of Samson is an example that has been written down in Judges 13-16 for our instruction, upon whom the ends of the ages have come (1Co 10:11+, cp Ro 15:4+). Therefore it behooves us as "set apart ones" in Christ to take heed if we think Samson's sad saga could never happen to us, lest, in our state of false confidence and/or pride, we too would fall into bondage to Sin with loss of spiritual power, vibrant witness and divine reward in this life and the life to come (cp 1Ti 4:7-9+)! Holy, holy, holy is the Lord God Almighty (Isaiah 6:3+, Re 4:8+) and He calls His children to be His messengers in days which are not too unlike those of the days of Judges (Jdg 21:25+, 2Ti 3:1-4+)! (cp 1Pe 1:14+, 1Pe 1:15, 16+; see also Ex 6:7+, Ex 19:6+, Lev 11:44, 45+, Lev 20:7, 26+, Dt 7:6+, Dt 14:2+- these OT passages of course are directly speaking to Israel but are applicable in principle to all NT believers!) Samson (See notes) - Samson’s name was given by his mother, which compares with Hagar’s naming of Ishmael (Ge 16:11; cf. Isa 7:14). "Samson" means "little sun" (or sunlight or brightness) from shemesh meaning "sun". It is ironic that about 2 miles across the valley of Sorek was Beth-Shemesh where the sun god was worshiped! George Bush Called his name Samson. Heb. טמשון Shimshon. The root is undoubtedly שמש shemesh, the sun, but what relation the name was intended to bear to this object, we are no where informed. Schmid conjectures that it was in allusion to the shining countenance of the angel when he first appeared to Manoah’s wife. Perhaps, or a still more probable supposition is, that it was in memory of the resplendent brightness in which his whole person may for a moment have been arrayed just as he departed from their sight. (resource) A R Fausset - And the woman bare a son, and called his name Samson [derived from Shamesh, ‘the sun:’ sun-like (ch. 5:31): shining with saving light on Israel in their oppression by the Philistines. But Speaker’s Commentary derives it from Shemesh, Arabic and Syriac, to minister, viz., to God as a consecrated Nazarite]: and the child grew, and the LORD [JEHOVAH] blessed him [compare 1 Sa. 2:21]. (commentary) Warren Wiersbe describes Samson (in chapter he entitles "The Light that Flickered!") as “a riddle wrapped up in a mystery inside an enigma.” In a speech broadcast October 1, 1939 that’s how Sir Winston Churchill described the actions of the Russians in his day. But what he said about Russian actions could be applied to Samson, the last of the judges, for his behavior is “a riddle wrapped up in a mystery inside an enigma.” Samson was unpredictable and undependable because he was double-minded, and “a double-minded man is unstable in all his ways” (James 1:8+). It has well been said that “the greatest ability is dependability,” and you could depend on Samson to be undependable. Bold before men, Samson was weak before women and couldn’t resist telling them his secrets. Empowered by the Spirit of God, he yielded his body to the appetites of the flesh. Called to declare war on the Philistines, he fraternized with the enemy and even tried to marry a Philistine woman. He fought the Lord’s battles by day and disobeyed the Lord’s commandments by night. Given the name Samson, which means “sunny,” he ended up in the darkness, blinded by the very enemy he was supposed to conquer. Four chapters in the Book of Judges are devoted to the history of Samson. In Judges 13–14, we’re introduced to “Sunny” and his parents, and we see the light flickering as Samson plays with sin. In Judges 15–16, the light goes out and Samson dies a martyr under the ruins of a heathen temple, a sad end to a promising life. (If you still have your college English literature textbook, read John Milton’s epic poem “Samson Agonistes" (read) and compare it with the biblical account. Milton presents some insights into the mind and heart of Samson that can help us better understand the impact of his life for good and for evil.) (See context in Be Available) The child grew up (Heb 11:32 1Sa 3:19) What a difference Samson was from several other children who would be born years later also to barren women... 1 Sa 3:19 Thus Samuel grew and the LORD was with him (How? While the text does not say, this was surely by His Spirit just as with Gideon and Samson, et al in the OT) and let none of his words fail. Luke 1:80+ And the child (John the Baptist) continued to grow and to become strong in spirit, and he lived in the deserts until the day of his public appearance to Israel. Luke 2:52+ And Jesus kept increasing in wisdom and stature, and in favor with God and men. Comment: The Lord was with Samson when the Spirit was on him. The difference was that Samson made personal choices. God did not create Samson to carry out evil deeds but good deeds and He gave him the power to accomplish this in the Spirit. Now think about this for a moment (and see the same logic with a third son John the Baptist below) -- Three barren mothers. Three sons empowered by God's Spirit. Three sets of good works prepared before they were born. Only two accomplished God's perfect will for their lives. As stated the difference hinges on Samson making choices of his free will to actively disobey his Nazirite vow and to actively disobey God's will for his life. Beware beloved. There is the same potential in each of us who have been redeemed and reborn as children of God. Will I achieve my God ordained and Spirit empowered potential in this short life. To do so I must die to self and live for God and in His Spirit's power. When the last chapter of our life story is written, let it be said of us not that "he did it his way," but that "he did it God's way." Remember the divine axiom - "if anyone competes as an athlete, he does not win the prize unless he competes according to the rules." (2 Ti 2:5+) THOUGHT - By the power of the Spirit, may the epitaph on your and my tombstone read "Do you not know that those who run in a race all run, but [only] one receives the prize? Run in such a way that you may win. Everyone who competes in the games exercises self-control in all things. They then [do it] to receive a perishable wreath, but we an imperishable. Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified." (1 Cor 9:24-27+) The LORD blessed (barak) him - Nothing was more important than securing the blessing of God in one’s life or nation and Yahweh's blessing on Samson's life was intended to result in a blessing on Israel's national life. To bless in the OT often conveys the sense of "to endue with power for success, prosperity, fecundity, longevity, etc." It is frequently contrasted with qalal "to esteem lightly, curse" (cf. Dt 30:1,19+). Bush says the idea is that God "Gave evident proofs that the child was under his peculiar protection; blessed him by qualifying him both in body and mind for something great and extraordinary." Indeed, while other judges were said to be clothed with God’s Spirit (Jdg 3:10; 6:34; 11:29), only of Samson is it said “the Lord blessed him” (Jdg 13:24; Lk 1:80, 2:52) so that the hand of God was on him in a special way. He began his ministry blessed by the Lord and closed his life mocked by a pagan crowd. To be sure, in Samson’s death he achieved his greatest victory, killing more than any time in his life, but how much better had he been a living sacrifice (Ro 12:1,2) and not a dead one. Few men in the Bible exhibit such a contrast of strength and weakness. When we think of Samson, we ordinarily think of his strengths. He killed a lion with his bare hands (Jdg 14:6). He killed thirty Philistines single–handed (Jdg 14:19). He broke the cords with which the men of Judah had bound him, and slew 1000 Philistines with the jawbone of a donkey (Jdg 15:14, 15, 16). In escaping from a trap which the Philistines had laid for him, he walked away with the gates of Gaza (Jdg 16:3). Three times he escaped the treachery of Delilah—once by breaking the seven fresh bowstrings that bound him, once by snapping the new ropes as if they were a thread, and once by pulling out the pin that fastened the seven locks of his hair to a loom (Jdg 16:6-14). Finally, he pulled down the pillars of the house in which the Philistines were being amused by him, killing more in his death than he did in his life (Jdg 16:30). But Samson’s weaknesses were even more apparent. He had a weakness for women, and was willing to disobey God in order to get a woman who pleased him (Jdg 14:1-7). He also disobeyed his parents (Jdg 14:3). He practiced deceit (Jdg 14:9; 16:7, 11, 13b). He fraternized with 30 Philistines, the enemies of God’s people (14:11-18). He gave way to temper and vindictiveness (Jdg 14:19b; 15:4, 5). He had a cruel streak in his nature (15:4, 5). He consorted with a harlot (Jdg 16:1, 2). He dallied with evil (Jdg 16:6-14). He revealed the secret of his strength to the enemy (Jdg 16:17, 18). He was too cocky and self–confident (Jdg 16:20b). Last, but not least, he broke his Nazirite vow (Jdg 14:9). Keil and Delitzsch - The promise of God was fulfilled. the boy whom the woman bare received the name of Samson. שִׁמְשֹׁון (LXX, Σαμψών) does not mean sun-like, hero of the sun, from שֶׁמֶשׁ (the sun), but, as Josephus explains it (Ant. v. 8, 4), ἰσχυρός, the strong or daring one, from שִׁמְשֹׁום, from the intensive from שִׁמְשֵׁם, from שָׁמֵם, in its original sense to be strong or daring, not “to devastate.” שָׁדַד is an analogous word: lit. to be powerful, then to act powerfully, to devastate. The boy grew under the blessing of God (see 1 Sam. 2:21). (Commentary) Krell paraphrases Judges 13-16 as spoken from Samson's perspective (it makes for fascinating reading), describing the beginning of his life this way Hello. My name is Samson.2 My name means “little sun.”3 I can tell from the looks on some of your faces that you recognize my name. I’m not surprised. After all, when I lived here on earth I was anything but “little.” I was a larger than life legend. I was not a “little sun,” I was an enormous sun. I had a bright and glorious future. I was the most famous man in the world. Everyone knew the name of Samson. And they spoke it with respect. They had to. I was the strongest man who ever lived. If I was on earth today, you’d not only admit me into your Olympics, but you’d have to set up a special category for me. Because I’m the strongest man of all time—bar none. What? You think I’m exaggerating? Overstating my case a little bit? Well, let me tell you the facts and you decide whether my claim is true or not. Blessed (01288) barak is a verb which literally can mean to kneel (to go to one's knees - Camel in Ge 24:11, Solomon in 2Chr 6:13) as contrasted with standing position or even a bowing at the waist). And so barak can refer to an act of adoration sometimes on bended knee. To give divine blessings (Ge 1:22, 9:1-7) To esteem greatly or adore God for His blessings (Ge 24:48, Ps 103:1) To invoke blessings upon another (Ge 24:60, 27:4, 27) The Greek (Septuagint) usually translates barak with the verb eulogeo (from eú = good, well + logos = word. English = eulogize, eulogy = commendatory formal statement or set oration; high praise; to extol) means literally to a good word and so to speak a good word of , to speak well or favorably of someone Nave's Topical Bible Samson A judge of Israel, Jdg 16:31. A Danite, son of Manoah; miraculous birth of; a Nazirite from his mother's womb; the mother forbidden to drink wine or strong drink, or to eat any unclean thing during gestation, Jdg 13:2-7, 24, 25. Desires a Philistine woman for his wife; slays a lion, Jdg 14:1-7. His marriage feast and the riddle propounded, Jdg 14:8-19. Slays thirty Philistines, Jdg 14:19. Wife of, estranged, Jdg 14:20; 15:1, 2. Is avenged for the estrangement of his wife, Jdg 15:3-8. His great strength, Jdg 15:7-14; Heb. 11:32. Slays a thousand Philistines with the jawbone of a donkey, Jdg 15:13-17; Miraculously supplied with water, Jdg 15:18, 19. Cohabits with Delilah, a harlot; her plots with the Philistines to overcome him, Jdg 16:1-20. Is blinded by the Philistines and confined to hard labor in prison; pulls down the pillars of the temple, meets his death and slays a multitude of his enemies, Jdg 16:21-31; Heb. 11:32. The child grew up (He 11:32 1Sa 3:19) What a difference Samson was from several other children who would be born years later also to barren women... 1 Sa 3:19 Thus Samuel grew and the LORD was with him (How? While the text does not say, this was surely by His Spirit just as with Gideon and Samson, et al in the OT) and let none of his words fail. Luke 1:80-note And the child (John the Baptist) continued to grow and to become strong in spirit, and he lived in the deserts until the day of his public appearance to Israel. Luke 2:52-note And Jesus kept increasing in wisdom and stature, and in favor with God and men. Comment: The Lord was with Samson when the Spirit was on him. The difference was that Samson made personal choices. God did not create Samson to carry out evil deeds but good deeds and He gave him the power to accomplish this in the Spirit. Now think about this for a moment (and see the same logic with a third son John the Baptist below) -- Three barren mothers. Three sons empowered by God's Spirit. Three sets of good works prepared before they were born. Only two accomplished God's perfect will for their lives. As stated the difference hinges on Samson making choices of his free will to actively disobey his Nazirite vow and to actively disobey God's will for his life. Beware beloved. There is the same potential in each of us who have been redeemed and reborn as children of God. Will I achieve my God ordained and Spirit empowered potential in this short life. To do so I must die to self and live for God and in His Spirit's power. When the last chapter of our life story is written, let it be said of us not that "he did it his way," but that "he did it God's way." Remember the divine axiom - "if anyone competes as an athlete, he does not win the prize unless he competes according to the rules." (2 Ti 2:5-note) THOUGHT - By the power of the Spirit, may the epitaph on your and my tombstone read "Do you not know that those who run in a race all run, but [only] one receives the prize? Run in such a way that you may win. Everyone who competes in the games exercises self-control in all things. They then [do it] to receive a perishable wreath, but we an imperishable. Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified." (1 Cor 9:24 5-27-note) Judges 13:25 And the Spirit of the LORD began to stir him in Mahaneh-dan, between Zorah and Eshtaol. The Spirit of the LORD began to stir him - Jdg 3:10; 6:34; 11:29; 1Sa 11:6; Mt 4:1; Jn 3:34 between: Jdg 18:11 Jos 15:33 Judges 13 Resources See Zorah and Eshtaol (ESV Global Study Bible) STIRRING OF THE SPIRIT: "PREVIEW" OF "POWER ENCOUNTERS" And the Spirit of the LORD began to stir (pa'am) him in Mahaneh-dan, between Zorah and Eshtaol - Other versions say the Spirit "began to control him" (NET), "began to direct him," (CSB), "began to move him" (ERV), "began to urge him" (Emph), "began to work in him" (ICB), "began to excite him," (TLB) "began working in him." (Msg). In the OT the Spirit came upon individuals to empower them for special service and He did not permanently indwell them in contrast to the NT (Jn 14:16,17). I call Samson's encounters with the Holy Spirit "power encounters." This first mention in Jdg 13:25 of the Spirit is like a preview of his future "power encounters." There are at least Seven "power encounters" (definite or implied) - (1) Jdg 14:6, (2) Jdg 14:19, (3) Jdg 15:4-5 (power implied), (4) Jdg 15:8 (power implied), (5) Jdg 15:14-15, (6) Jdg 16:3 (power implied) and (7) Jdg 16:30 (power implied). Seven is the number of completion (just wondering!) Mahaneh-dan is the camp of Dan (Jdg 18:12) and can be located on the map above between Zorah and Eshtaol (Jdg 18:11; Joshua 15:33). Unless we learn the difference between being empowered by the Spirit and controlled by Spirit we will fall just like Samson did. -- Ray Pritchard Zeisler: The Hebrew word to stir is an interesting word. It originally meant to tap or agitate something. It could be used of the way a cowboy in a rodeo gouges his bronco with his spurs to try to make him buck harder and higher so he gets more points for riding him. This is not a word that suggests God was wooing Samson, teaching him, and persuading him. Samson was stirred into action, but not as a partner in God's plans. George Bush -The Spirit of the Lord began to move (pa'am) him at times. - The Spirit began to stir him up to bold exploits, inspiring him, with a zeal to do something towards their deliverance. Under this supernatural impulse he was led from time to time to put forth astonishing specimens of valor and strength, such perhaps as his slaying the lion, Jdg 14:6; achievements which clearly evinced his designation of heaven for the work to which he was called and set apart. The import of the original (לפעם lepaamo) for ‘moved,’ is peculiar. As פעם paam, the radical form, signifies an anvil, the metaphor is probably drawn from the repeated and somewhat violent strokes of the workman with his hammer. It implies therefore a peculiar urgency, an impelling influence on the part of the Spirit, which made its subject invincible. (resource) Matthew