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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Judges 13:15–23. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here an account,
I.Of what further passed between Manoah and the angel at this interview.
It was in kindness to him that while the angel was with him it was concealed from him that he was an angel; for, had he known it, it would have been such a terror to him that he durst not have conversed with him as he did (Jdg 13:16): He knew not that he was an angel. So Christ was in the world, and the world knew him not. Verily thou art a God that hidest thyself. We could not bear the sight of the divine glory unveiled. God having determined to speak to us by men like ourselves, prophets and ministers, even when he spoke by his angels, or by his Son, they appeared in the likeness of men, and were taken but for men of God. Now,
1.The angel declined to accept his treat, and appointed him to turn it into a sacrifice. Manoah, being desirous to show some token of respect and gratitude to this venerable stranger who had brought them these glad tidings, begged he would take some refreshment with him (Jdg 13:15): We will soon make ready a kid for thee. Those that welcome the message will be kind to the messengers for his sake that sends them, Th1 5:13. But the angel told him (Jdg 13:16) he would not eat of his bread, any more than he would of Gideon's, but, as there, directed him to offer it to God, Jdg 6:20, Jdg 6:21. Angels need not meat nor drink; but the glorifying of God is their meat and drink, and it was Christ's, Joh 4:34. And we in some measure do the will of God as they do it if, though we cannot live without meat and drink, yet we eat and drink to the glory of God, and so turn even our common meals into sacrifices.
2.The angel declined telling him his name, and would not so far gratify his curiosity. Manoah desired to know his name (Jdg 13:17), and of what tribe he was, not as if he doubted the truth of his message, but that they might return his visit, and be better acquainted with him (it is good to increase and improve our acquaintance with good men and good ministers); and he has a further design: "That when thy sayings come to pass, we may do thee honour, celebrate thee as a true prophet, and recommend others to thee for divine instructions, - that we may call the child that shall be born after thy name, and so do thee honour, - or that we may send thee a present, honouring one whom God has honoured." But the angel denies his request with something of a check to his curiosity (Jdg 13:18): Why askest thou thus after my name? Jacob himself could not prevail for this favour, Gen 32:29. Note, We have not what we ask when we ask we know not what. Manoah's request was honestly meant and yet was denied. God told Moses his name (Exo 3:13, Exo 3:14), because there was a particular occasion for his knowing it, but here there was no occasion. What Manoah asked for instruction in his duty he was readily told (Jdg 13:12, Jdg 13:13), but what he asked to gratify his curiosity was denied. God has in his word given us full directions concerning our duty, but never designed to answer all the enquiries of a speculative head. He gives him a reason for his refusal: It is secret. The names of angels were not as yet revealed, to prevent the idolizing of them. After the captivity, when the church was cured of idolatry, angels made themselves known to Daniel by their names, Michael and Gabriel; and to Zacharias the angel told his name unasked (Luk 1:19): I am Gabriel. But here it is secret, or it is wonderful, too wonderful for us. One of Christ's names is Wonderful, Isa 9:6. His name was long a secret, but by the gospel it is brought to light: Jesus a Saviour. Manoah must not ask because he must not know. Note,
(1.)There are secret things which belong not to us, and which we must content ourselves to be in the dark about while we are here in this world.
(2.)We must therefore never indulge a vain curiosity in our enquiries concerning these things, Col 2:18. Nescire velle quae Magister maximus docere non vult erudita inscitia est - To be willingly ignorant of those things which our great Master refuses to teach us is to be at once ignorant and wise.
3.The angel assisted and owned their sacrifice, and, at parting, gave them to understand who he was. He had directed them to offer their burnt-offering to the Lord, Jdg 13:16. Praises offered up to God are the most acceptable entertainment of the angels; see Rev 22:9, worship God. And Manoah, having so good a warrant, though he was no priest and had no altar, turned his meat into a meat offering, and offered it upon a rock to the Lord (Jdg 13:19), that is, he brought and laid it to be offered. "Lord, here it is, do what thou pleasest with it." Thus we must bring our hearts to God as living sacrifices, and submit them to the operation of his Spirit. All things being now ready,
(1.)The angel did wondrously, for his name was Wonderful. Probably the wonder he did was the same with what he had done for Gideon, he made fire to come either down from heaven or up out of the rock to consume the sacrifice.
(2.)He ascended up towards heaven in the flame of the sacrifice, Jdg 13:20. By this it appeared that he was not, as they thought, a mere man, but a messenger immediately from heaven. Thence certainly he descended, for thither he ascended, Joh 3:13; Joh 6:62. This signified God's acceptance of the offering and intimates to what we owe the acceptance of all our offerings, even to the mediation of the angel of the covenant, that other angel, who puts much incense to the prayers of saints and so offers them before the throne, Rev 8:3. Prayer is the ascent of the soul to God. But it is Christ in the heart by faith that makes it an offering of a sweet-smelling savour: without him our services are offensive smoke, but, in him, acceptable flame. We may apply it to Christ's sacrifice of himself for us; he ascended in the flame of his own offering, for by his own blood he entered in once into the holy place, Heb 9:12. While the angel did this, it is twice said (Jdg 13:19, Jdg 13:20) that Manoah and his wife looked on. This is a proof of the miracle: the matter of fact was true, for out of the mouth of these two eye-witnesses the report of it is established. The angel did all that was done in the sacrifice; they did but look on; yet doubtless, when the angel ascended towards heaven, their hearts ascended with him in thanksgiving for the promise which came thence and in expectation of the performance to come thence too. Yet, when the angel has ascended, they dared not, as those that were the witnesses of Christ's ascension, stand gazing up into heaven, but in holy fear and reverence they fell on their faces to the ground. And now,
[1.]They knew that it was an angel, Jdg 13:21. It was plain it was not the body of a man they saw, since it was not chained to the earth, nor prejudiced by fire; but ascended, and ascended in flame, and therefore with good reason they conclude it was an angel; for he maketh his angels spirits, and his ministers a flame of fire.
[2.]But he did not any more appear to them; it was for a particular occasion, now over, that he was sent, not to settle a constant correspondence, as with prophets. They must remember and observe what the angel had said and not expect to hear more.
II.We have an account of the impressions which this vision made upon Manoah and his wife.
While the angel did wondrously, they looked on, and said nothing (so it becomes us carefully to observe the wondrous works of God, and to be silent before him); but when he had gone, having finished his work, they had time to make their reflections.
1.In Manoah's reflection upon it there is great fear, Jdg 13:22. He had spoken with great assurance of the son they should shortly be the joyful parents of (Jdg 13:8, Jdg 13:12), and yet is now put into such a confusion by that very thing which should have strengthened and encouraged his faith that he counts upon nothing but their being both cut off immediately: We shall surely die. It was a vulgar opinion generally received among the ancient Jews that it was present death to see God or an angel; and this notion quite overcome his faith for the present, as it did Gideon's, Jdg 6:22.
2.In his wife's reflection upon it there is great faith, Jdg 13:23. Here the weaker vessel was the stronger believer, which perhaps was the reason why the angel chose once and again to appear to her. Manoah's heart began to fail him, but his wife, as a help meet for him, encouraged him. Two are better than one, for, if one fall into dejections and despondencies, the other will help to raise him up. Yoke-fellows should piously assist each other's faith and joy as there is occasion. None could argue better than Manoah's wife does here: We shall surely die, said her husband; "Nay," said she, "we need not fear that; let us never turn that against us which is really for us. We shall not die unless God be pleased to kill us: our death must come from his hand and his pleasure. Now the tokens of his favour which we have received forbid us to think that he designs our destruction. Had he thought fit to kill us,
(1.)He would not have accepted our sacrifice, and signified to us his acceptance of it by turning it to ashes, Psa 20:3, margin. The sacrifice was the ransom of our lives, and the fire fastening upon that was a plain indication of the turning away of his wrath from us. The sacrifice of the wicked is an abomination, but you see ours is not so.
(2.)He would not have shown us all these things, these strange sights, now at a time when there is little or no open vision (Sa1 3:1), nor would he have given these exceedingly great and precious promises of a son that shall be a Nazarite and a deliverer of Israel - he would not have told us such things as these if he had been pleased to kill us. We need not fear the withering of those roots out of which such a branch is yet to spring." Note, Hereby it appears that God designs not the death of sinners that he has accepted the great sacrifice which Christ offered up for their salvation, has put them in a way of obtaining his favour, and has assured them of it upon their repentance. Had he been pleased to kill them, he would not have done so. And let those good Christians who have had communion with God in the word and prayer, to whom he has graciously manifested himself, and who have had reason to think God has accepted their works, take encouragement thence in a cloudy and dark day. "God would not have done what he has done for my soul if he had designed to forsake me, and leave me to perish at last; for his work is perfect, nor will he mock his people with his favours." Learn to reason as Manoah's wife did, "If God had designed me to perish under his wrath, he would not have given me such distinguishing tokens of his favour." O woman! great is thy faith.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Concerning the name Catholic I answered fully and in a conciliatory manner. For I said that it mattered to neither one of us what the other was called. But if you demanded to know the meaning of the name, whatever it might be, it is “wonderful”—whether it means “one in all” or “one above all” or, an interpretation I have not mentioned previously, “the king’s child”—that is, the Christian people. Certainly this name, which has endured for so many centuries, was not bestowed upon us by ourselves but by God. And truly I rejoice that, although you may have preferred other names, you agree that the name belongs to us. And what if you were to deny this? Then nature would cry out. Or if you still have doubts, let us say nothing about it. We will both be that which we are called, under the witness of the antiquity of the name. If, however, quite stubbornly you continue to ask, take care lest that “man of might” may exclaim to you, “Why do you ask my name? The name itself is wonderful.” I then sensibly added that we ought not to consider whence Catholics acquired this name, because neither was it traditionally considered to represent a charge against the Valentinians if they were named after Valentinus, nor against the Phrygians, if from Phrygia, nor against the Novatians, if after Novatian.
And so, too, the word that was spoken to Manoah shows the fact that the Divinity is not comprehensible by the significance of his name, because, when Manoah asks to know his name, that when the promise has come actually to pass, he may by name glorify his benefactor, he says to him, “Why do you ask this? It also is wonderful”; so that by this we learn that there is one name significant of the divine nature—the wonder, namely, that arises unspeakably in our hearts concerning it.
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Summary
Judges 13:18 captures a pivotal moment in the narrative of Samson's birth, where the Angel of the LORD, in response to Manoah's inquiry about his name, declares it to be "secret" or "wonderful." This enigmatic reply not only underscores the divine and transcendent nature of the messenger but also sets a tone of profound awe and reverence. It highlights God's sovereignty in self-revelation, emphasizing that His essence and ways are beyond human categorization or full comprehension, thereby preparing Manoah and his wife for the extraordinary, miraculous intervention about to unfold in Israel's history through their son, Samson.
Context
Literary Context
Judges 13:18 is situated at a crucial juncture within the introductory narrative of Samson, serving as the climax of the dialogue between Manoah and the Angel of the LORD. The chapter begins by setting the stage with Israel's familiar cycle of apostasy and subsequent oppression, this time under the Philistines. The divine intervention commences with the Angel's initial appearance to Manoah's barren wife, announcing the miraculous conception of a son, Samson, who would be a Nazirite from birth and destined to "begin to deliver Israel from the hand of the Philistines" Judges 13:5. Manoah, upon hearing his wife's account, prays for the divine messenger to return for further instruction regarding the child's upbringing. The Angel graciously reappears, reiterating the Nazirite vows and the child's purpose. It is in Judges 13:17 that Manoah, seeking to honor the messenger when his prophecy comes true, asks for his name, leading directly to the profound and mysterious response in verse 18. This interaction builds suspense and elevates the extraordinary nature of the divine encounter, culminating in the Angel's miraculous ascension in the flame of the sacrifice in Judges 13:20.
Historical & Cultural Context
In the ancient Near East, a name was far more than a mere label; it often encapsulated a person's character, essence, authority, and even destiny. To know someone's name was to gain a measure of understanding, and in some cases, perceived influence or power over them. Asking for a name was a common and respectful practice for establishing identity and trust, particularly when encountering a powerful or divine figure. The concept of a "secret" or "hidden" name for a deity was not entirely foreign, often signifying the god's transcendence, ineffability, and unique power, emphasizing that their true nature was beyond human comprehension or control. The historical backdrop is the turbulent period of the Judges, a time characterized by spiritual and moral decay, political fragmentation, and cycles of foreign oppression due to Israel's disobedience. The Philistines, a technologically superior (possessing iron weaponry) and militarily formidable people, represented a significant threat to Israel's existence. The appearance of the Angel of the LORD in such a desperate era signifies God's direct, sovereign intervention in human affairs, demonstrating His unwavering covenant faithfulness and His overarching plan for deliverance, even when His people are unfaithful.
Key Themes
Judges 13:18 significantly contributes to several overarching themes within the book of Judges and broader biblical theology. Firstly, it powerfully underscores God's Incomprehensibility and Transcendence. The Angel's refusal to reveal his name, stating it is "secret" or "wonderful" (Hebrew: pilʼîy), emphasizes that God's nature and essence are utterly beyond full human grasp or categorization. He reveals Himself on His own terms, maintaining His divine mystery and sovereignty, as seen in other divine encounters like the burning bush where God reveals Himself as "I AM WHO I AM" Exodus 3:14. Secondly, this verse reinforces the Divine Identity of the Angel of the LORD. The language used, particularly the profound implication of pilʼîy, strongly suggests a divine being, often interpreted as a Christophany—a pre-incarnate appearance of Jesus Christ. This highlights God's active, personal presence and involvement in the lives of His people, even before the incarnation, echoing the divine presence that led Israel through the wilderness Exodus 14:19. Thirdly, it cultivates Reverence and Awe in Manoah and, by extension, in the reader. The Angel's response is not a mere dismissal but an invitation to stand in profound awe before the divine, preparing Manoah for the miraculous birth of Samson and the extraordinary divine work God was about to accomplish through this family, despite Israel's spiritual failings. This theme of divine wonder is also present in Psalm 139:6, where God's knowledge is described as "too wonderful."
Exposition and Analysis
Key Word Analysis
Derived from an unused root meaning "to despatch as a deputy," mălʼâk primarily means "messenger." While it can refer to human messengers, prophets, or priests, when used in the context of the "Angel of the LORD" (mal'akh YHWH), it specifically denotes a divine emissary. In many Old Testament instances, this figure is not merely a created being but a manifestation of God Himself, acting with divine authority and accepting worship. The choice of this term highlights the Angel's role as a divine representative, yet the subsequent refusal to give a name elevates his status beyond that of a typical messenger.
This primitive word denotes an "appellation" or "mark of individuality," but it carries profound implications of honor, authority, and character. In ancient cultures, knowing someone's name was to know their essence and nature. Manoah's request for the Angel's name was a culturally appropriate way to honor him and perhaps to understand the nature of the divine being who brought such a momentous message. However, the Angel's response indicates that his "name," in the sense of his true essence, cannot be contained by human appellations.
The King James Version's translation "secret" for the Hebrew פֶּלִאי (pilʼîy) is a permissible, yet somewhat understated, rendering. The root פָּלָא (pala') fundamentally conveys the idea of "to be wonderful," "to be marvelous," "to be extraordinary," or "to be incomprehensible." It describes something that transcends human capacity, understanding, or natural explanation—something miraculous or astonishing. This same root is famously used in Isaiah 9:6, where one of the Messiah's names is "Wonderful Counselor" (פֶּלֶא יוֹעֵץ, Pele Yo'etz). Therefore, the Angel's statement is not merely that his name is unknown or hidden, but that his very essence, his "name," is wonderful, incomprehensible, and utterly divine. It signifies a nature that transcends human definition and demands awe rather than mere identification.
Verse Breakdown
"And the angel of the LORD said unto him"
This introductory clause firmly establishes the speaker's identity and authority within the narrative. The "Angel of the LORD" (מַלְאַךְ יְהוָה, mal'akh YHWH) is a recurring and highly significant figure in the Old Testament, often understood as a divine manifestation of God Himself. The direct address to Manoah, following his prayer and the Angel's prior appearance to his wife, underscores the personal and direct nature of this divine encounter, emphasizing God's active and intentional engagement with His chosen instruments for His purposes.
"Why askest thou thus after my name"
This rhetorical question from the Angel challenges the very premise of Manoah's inquiry. Manoah's request for a name, while culturally appropriate for showing honor and seeking understanding, is met with a divine redirection. The Angel's question implies that his identity cannot be confined or fully understood by a simple human name, particularly one sought for human purposes of categorization or honor. It subtly shifts Manoah's focus from the messenger's identity to the profound message and the miraculous work of God that is about to unfold.
"seeing it [is] secret?"
This concluding phrase forms the theological core of the verse. As explored in "Key Word Analysis," the Hebrew pilʼîy means "wonderful," "marvelous," or "incomprehensible." Thus, the Angel is not merely stating that his name is unknown or hidden from humans, but rather that his name, his very being and essence, is beyond human comprehension, wondrous, and utterly set apart as divine. It is a name reflective of a divine nature that cannot be fully grasped by human intellect or assigned a conventional, limiting label. This statement serves to profoundly elevate the Angel's status beyond that of a mere created being, pointing definitively to his unique, divine essence and demanding a response of awe and worship.
Literary Devices
Judges 13:18 masterfully employs several potent literary devices to convey its profound theological message. The most prominent is Mystery, as the Angel's refusal to disclose a conventional name, instead declaring it "secret" or "wonderful," shrouds his identity in divine enigma. This deliberate withholding creates a powerful sense of awe and reverence, underscoring the transcendence of the divine messenger and the limits of human inquiry into divine matters. There is also a subtle element of Irony: Manoah seeks a name to honor the messenger, but the "name" revealed (or rather, the nature described) points to an honor far beyond human capacity to bestow, highlighting the Angel's inherent divinity. The Angel's rhetorical question, "Why askest thou thus after my name," functions as a Paradox or Inversion of expectation, turning Manoah's human desire for categorization into a revelation of divine incomprehensibility. The use of pilʼîy acts as profound Foreshadowing of the miraculous events to come, particularly the birth of Samson, a child whose very existence is a "wonder" from God. Ultimately, the entire interaction serves as a Theophany (or more specifically, a Christophany), pointing to the unique, wonderful, and ultimately unknowable nature of God Himself, who chooses to reveal Himself on His own terms.
Theological and Thematic Connections
Judges 13:18 delivers a profound theological statement on the nature of God, resonating deeply with biblical themes of divine transcendence, incomprehensibility, and sovereign self-revelation. The Angel's declaration that his name is "wonderful" or "incomprehensible" aligns with the consistent biblical portrayal of God as utterly unique, beyond human categorization, and boundless in His wisdom and power. This encounter teaches humanity that God is not to be confined or defined by human names, concepts, or expectations, but rather to be approached with profound humility and awe. It underscores that true knowledge of God comes through His gracious self-disclosure, not through human inquiry or attempts to control the divine. This pivotal moment sets the stage for recognizing the extraordinary nature of God's work through Samson, a work that, like the Angel's name, is truly marvelous and transcends ordinary explanation, reminding us that God's ways are higher than our ways.
Reflection and Application
Judges 13:18 offers a powerful antidote to our contemporary inclination to categorize, understand, and even attempt to control everything around us. In an age saturated with information, there's a pervasive tendency to reduce the divine to manageable concepts or to seek exhaustive explanations for spiritual mysteries. However, this verse calls us to embrace the profound, worship-inducing mystery of God. It serves as a stark reminder that God's nature is infinitely greater than our finite capacity to fully grasp, define, or contain Him within our human frameworks. Our appropriate posture before Him should therefore be one of humility, acknowledging our limited understanding in the face of His infinite wisdom and power. This humility, far from diminishing our faith, actually fosters deeper trust, as we learn to rely on His good, sovereign, and "wonderful" character, even when His plans or ways seem "secret" or incomprehensible to us. Ultimately, the "wonderfulness" of God's name should inspire profound worship and adoration, acknowledging that He is truly set apart, sovereign, and worthy of all praise, not because we fully comprehend Him, but precisely because He transcends all comprehension and remains eternally pilʼîy—marvelous beyond measure.
Questions for Reflection
FAQ
Who is the "Angel of the LORD" in Judges 13:18, and why is his name "secret"?
The "Angel of the LORD" (מַלְאַךְ יְהוָה, mal'akh YHWH) is a unique and highly significant figure in the Old Testament. While the Hebrew term mal'akh literally means "messenger," in numerous instances, including this one, the actions, words, and divine authority exhibited by this "messenger" strongly suggest a divine identity, often indistinguishable from God Himself. The Angel accepts worship Judges 13:20, speaks with the authority of God (e.g., Exodus 3:2-6), and is frequently identified by the human characters as "God" or "the LORD" (e.g., Judges 13:22). Many theologians interpret these appearances as Christophanies, pre-incarnate manifestations of Jesus Christ, the Son of God, who is the ultimate revelation of the Father John 1:18. His refusal to give a conventional name, stating it is pilʼîy ("wonderful," "marvelous," or "incomprehensible"), further supports His divine nature. This aligns with the "Wonderful Counselor" prophecy of the Messiah in Isaiah 9:6, emphasizing that His essence and identity are beyond human comprehension and demand awe and worship rather than mere categorization.
Christ-Centered Fulfillment
Judges 13:18, with the Angel of the LORD declaring his name pilʼîy ("wonderful" or "incomprehensible"), profoundly foreshadows the person and redemptive work of Jesus Christ. The "Angel of the LORD" is widely understood as a Christophany, a pre-incarnate appearance of the Son of God. Just as the Angel's name is beyond human comprehension, so too is the full mystery of Christ's divine-human nature. He is indeed the "Wonderful Counselor" prophesied in Isaiah 9:6, whose very being, wisdom, and redemptive plan transcend all human understanding. In the New Testament, Jesus Himself asks His disciples, "Who do you say that I am?" Matthew 16:15, and Peter's divinely inspired confession of Him as "the Christ, the Son of the living God" Matthew 16:16 reveals that true knowledge of Him comes through revelation, not mere human inquiry. Jesus's name, "Jesus" (meaning "Yahweh saves"), is truly "wonderful" and holds ultimate authority, for "at the name of Jesus every knee should bow, in heaven and on earth and under the earth" Philippians 2:10. He is the ultimate, perfect revelation of God, the One through whom God has spoken most fully and finally Hebrews 1:1-3, yet His divine essence remains a profound and worship-inducing mystery, truly pilʼîy—marvelous and incomprehensible.