Judges 13:23

Translation
King James Version
But his wife said unto him, If the LORD were pleased to kill us, he would not have received a burnt offering and a meat offering at our hands, neither would he have shewed us all these things, nor would as at this time have told us such things as these.
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KJV (with Strong's)
But his wife H802 said H559 unto him, If H3863 the LORD H3068 were pleased H2654 to kill H4191 us, he would not have received H3947 a burnt offering H5930 and a meat offering H4503 at our hands H3027, neither would he have shewed H7200 us all these things, nor would as at this time H6256 have told H8085 us such things as these H2063.
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Complete Jewish Bible
But his wife said to him, "If ADONAI had wanted to kill us, he wouldn't have accepted a burnt offering and a grain offering from us, and he wouldn't have shown us all this or told us such things at this time."
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Berean Standard Bible
But his wife replied, “If the LORD had intended to kill us, He would not have accepted the burnt offering and the grain offering from our hands, nor would He have shown us all these things or spoken to us this way.”
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American Standard Version
But his wife said unto him, If Jehovah were pleased to kill us, he would not have received a burnt-offering and a meal-offering at our hand, neither would he have showed us all these things, nor would at this time have told such things as these.
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World English Bible Messianic
But his wife said to him, “If the LORD were pleased to kill us, he wouldn’t have received a burnt offering and a meal offering at our hand, neither would he have shown us all these things, nor would at this time have told such things as these.”
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Geneva Bible (1599)
But his wife saide vnto him, If the Lord woulde kill vs, he woulde not haue receiued a burnt offring, and a meate offring of our hands, neither would he haue shewed vs all these things, nor would now haue tolde vs any such.
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Young's Literal Translation
And his wife saith to him, `If Jehovah were desirous to put us to death, He had not received from our hands burnt-offering and present, nor shewed us all these things, nor as at this time caused us to hear anything like this.'
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See also
Psalms 25:141 Corinthians 12:21Psalms 86:17John 14:20John 15:15Proverbs 3:32Ecclesiastes 4:9
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Deeds of Samson
Deeds of Samson View full PDF
Judges and Enemies Overview
Judges and Enemies Overview View full PDF

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In the KJVVerse 6,908 of 31,102

Study This Verse

SUMMARY

Judges 13:23 presents a pivotal moment of profound theological insight and unwavering faith from Manoah's wife. In stark contrast to her husband's terror following a divine encounter, she articulates a compelling argument for God's benevolent intentions. Her reasoning, firmly rooted in the Lord's acceptance of their sacrifices and His detailed revelation of future plans, serves as a powerful antidote to fear, affirming God's character as one who grants life and fulfills His purposes rather than bringing destruction. This verse highlights her remarkable spiritual discernment and stands as a testament to trusting God's demonstrated actions over immediate apprehension.

CONTEXT

  • Literary Context: Judges 13:23 immediately follows a miraculous theophany where the Angel of the LORD appeared to Manoah and his barren wife, announcing the impending birth of Samson, who would initiate Israel's deliverance from Philistine oppression. After the divine messenger ascended in the flame of their burnt offering, Manoah, overwhelmed by the encounter, exclaimed in Judges 13:22, "We shall surely die, because we have seen God." This common ancient belief, that a direct sight of God's face would result in death, is also reflected in Exodus 33:20. Manoah's wife's response in verse 23 directly addresses and masterfully refutes her husband's fear, drawing logical conclusions from the very actions God had just performed, thereby shifting the narrative's emotional and theological trajectory from impending doom to divine assurance and hope.
  • Historical & Cultural Context: The period of the Judges was characterized by a cyclical pattern of Israelite apostasy, resulting in foreign oppression, followed by cries for help and God's raising of deliverers. The Philistines, a formidable and technologically superior force, were a significant oppressor during this era, making the promise of a deliverer like Samson particularly poignant and urgent. Within this context, the concept of a theophany—a visible manifestation of God—was understood to be awe-inspiring and potentially dangerous, as divine holiness was perceived to be incompatible with human sinfulness. Furthermore, barrenness was considered a great shame and sorrow for women in ancient Israel, often interpreted as divine displeasure, making the miraculous conception of Samson, announced by a divine messenger, an extraordinary act of God's grace and covenant faithfulness, profoundly underscoring the nature of the encounter for Manoah and his wife.
  • Key Themes: This verse powerfully contributes to several overarching themes within the book of Judges and the broader biblical narrative. It highlights the theme of Divine Initiative and Grace, as God sovereignly intervenes in Israel's history through a miraculous birth, demonstrating His unwavering commitment despite Israel's spiritual decline, as seen in the Angel's initial announcement in Judges 13:3. It also underscores Faith Over Fear, presenting Manoah's wife as a model of spiritual discernment who trusts God's character and His revealed purposes, contrasting sharply with her husband's immediate reaction of terror. Her reasoning showcases the principle that God's acceptance of worship and His communication of future plans are undeniable signs of His favor and redemptive intent, not a prelude to judgment, aligning with the broader biblical truth that God's plans for His people are for welfare and not for evil, as articulated in Jeremiah 29:11.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Pleased (Hebrew, châphêts', H2654): This word (H2654) derives from a primitive root meaning "to incline to" or "to be pleased with, desire." Here, it signifies God's favorable disposition and delight. Manoah's wife argues that if the LORD's intention was to "kill us," He would not have shown such a positive inclination or pleasure towards them, which is implied by His actions. God's pleasure indicates His acceptance and benevolent will.
  • Received (Hebrew, lâqach', H3947): This verb (H3947) means "to take (in the widest variety of applications)," including to accept, fetch, or receive. In the context of an offering, it denotes God's active acceptance of the sacrifice, signifying His approval and the establishment or continuation of communion with the offerers. The act of God receiving their offering was a clear sign of His favor, not His intent to destroy.
  • Burnt Offering (Hebrew, ʻôlâh', H5930): This term (H5930) refers to a voluntary sacrifice entirely consumed by fire on the altar, symbolizing complete dedication and atonement for sin. Its acceptance by God (often indicated by fire descending to consume it, as seen in Leviticus 9:24) was a powerful sign of His pleasure and the worshipper's acceptance before Him. The fact that the Angel of the LORD ascended in the flame of this offering was a definitive sign of divine acceptance.

Verse Breakdown

  • "But his wife said unto him,": This introductory phrase immediately establishes the wife as the speaker, positioning her as a voice of spiritual clarity and reasoned faith in a moment of her husband's panic. Her intervention is crucial, redirecting the emotional and theological trajectory of the scene.
  • "If the LORD were pleased to kill us,": This clause directly addresses Manoah's fear, framing it as a hypothetical condition. The wife acknowledges the common fear of seeing God but implicitly challenges its logical application in their specific situation. She is engaging in a logical, almost rhetorical, argument against her husband's despair, setting up a clear premise for her counter-argument.
  • "he would not have received a burnt offering and a meat offering at our hands,": This is her first, and perhaps most potent, piece of evidence. The acceptance of their sacrifices—particularly the burnt offering (representing complete dedication and atonement) and the grain offering (representing thanksgiving and communion)—was the clearest possible sign of God's favor and pleasure. In the Israelite sacrificial system, an accepted offering signified that God was in fellowship with the offerer, not preparing to destroy them. The ascension of the Angel in the flame further confirmed this acceptance.
  • "neither would he have shewed us all these [things],": Her second point of evidence refers to the comprehensive nature of God's revelation. "All these things" likely encompasses the entire miraculous encounter: the appearance of the Angel of the LORD, the announcement of Samson's miraculous birth, and the detailed instructions concerning his Nazirite vow and future role as a deliverer. Such extensive divine disclosure, involving future plans and covenant promises, is utterly inconsistent with an immediate intent to kill.
  • "nor would as at this time have told us [such things] as these.": This final clause emphasizes the specific content and timing of God's communication. The "such things as these" refers to the detailed prophecies about Samson's Nazirite vow and his future mission to deliver Israel. God's act of revealing His long-term redemptive plan for His people, particularly through their son, is a powerful indicator of His continued engagement and care, not a prelude to their demise. The phrase "as at this time" underscores the immediacy and intentionality of God's communication, making it even more illogical that He would then destroy them.

Literary Devices

Judges 13:23 is rich in literary technique, primarily employing Contrast to highlight the wife's remarkable spiritual discernment against Manoah's immediate, fear-driven reaction. Her calm, reasoned argument stands in stark opposition to his panicked exclamation in the preceding verse. The verse also functions as a powerful example of Logical Deduction and Theological Argument. The wife systematically builds her case, using God's own actions—His acceptance of their offerings and His detailed revelation of future plans—as irrefutable premises to conclude that His intentions are benevolent, not destructive. This demonstrates a sophisticated understanding of divine character and covenant relationship. Furthermore, the verse uses Rhetorical Question implicitly, as her statement "If the LORD were pleased to kill us, he would not have..." functions as a powerful rhetorical challenge to Manoah's assumption, inviting him to consider the undeniable evidence of God's grace and faithfulness.

THEOLOGICAL AND THEMATIC CONNECTIONS

Manoah's wife's declaration in Judges 13:23 offers profound theological insight into the nature of God and His interaction with humanity. Her argument is predicated on the unwavering conviction that God's actions are consistent with His character. If God accepts worship and reveals His future purposes, it is a clear sign of His favor and redemptive intent, not a prelude to judgment. This reflects a fundamental biblical truth: God's communication and acceptance of sacrifice are acts of grace, designed to draw humanity into fellowship and to advance His sovereign plan of salvation, not to terrify or destroy. Her discernment underscores the principle that God's revealed will and His demonstrated faithfulness are the surest guides for understanding His intentions, even when faced with the overwhelming awe of His presence.

REFLECTION AND APPLICATION

Manoah's wife's faith-filled response in Judges 13:23 provides a timeless model for how believers should navigate moments of fear, uncertainty, or overwhelming divine encounter. Instead of succumbing to panic, she grounded her understanding in God's demonstrated character and actions. When we face circumstances that seem daunting or encounter truths about God that feel overwhelming, we are called to reflect on His consistent faithfulness, His past redemptive acts, and His revealed word. God's acceptance of our worship, His continued communication, and His unfolding of His purposes for our lives and for history are not signs of impending doom but rather profound assurances of His love, grace, and commitment to His covenant. We are encouraged to cultivate a discerning heart that interprets God's awesome power through the lens of His benevolent nature, allowing faith to triumph over fear and enabling us to be voices of calm and truth for those around us who may be struggling with doubt or apprehension.

Questions for Reflection

  • How do I typically react when faced with overwhelming or fearful circumstances? Do I tend towards Manoah's fear or his wife's faith?
  • What specific actions or past faithfulness of God can I recall that should inform my trust in His character during present uncertainties?
  • In what ways does God "show" and "tell" us things today, and how can I better discern His ongoing communication and purposes in my life?
  • How can I, like Manoah's wife, be a source of faith-filled encouragement and theological clarity for others who are struggling with fear or doubt?

FAQ

Why was Manoah so afraid of seeing God, and why was his wife not?

Answer: Manoah's fear stemmed from a widespread ancient Near Eastern and Israelite belief that a direct encounter with God's holiness would result in death, as articulated in Exodus 33:20 and echoed in Gideon's experience in Judges 6:22-23. This fear was rooted in a profound reverence for God's power and purity, contrasted with human sinfulness. Manoah's wife, however, displayed remarkable spiritual discernment. She understood that God's actions—His acceptance of their offerings and His detailed revelation of future plans for Samson's birth and Israel's deliverance—were utterly inconsistent with an intention to kill them. Her logic was that if God desired their destruction, He would not have engaged in acts of communion, grace, and prophetic disclosure. She interpreted God's presence through His benevolent actions, demonstrating a deeper, more trusting understanding of His character and covenant faithfulness.

What is the significance of God accepting their burnt offering and meat offering?

Answer: The acceptance of both the burnt offering ('olah) and the grain offering (minchah, mistakenly translated as "meat offering" in KJV) was profoundly significant within the Israelite sacrificial system. The burnt offering symbolized complete dedication and atonement, while the grain offering was an act of thanksgiving and communion. God's acceptance of an offering, often indicated by fire consuming it (as described in Leviticus 9:24), signified His favor, pleasure, and the establishment or continuation of fellowship with the worshipper. If God had intended to kill Manoah and his wife, He would not have participated in such a sacred act of worship and covenant affirmation. Their acceptance was a powerful, tangible sign of God's grace and His benevolent intentions towards them and, by extension, towards Israel.

CHRIST-CENTERED FULFILLMENT

Judges 13:23, with Manoah's wife's profound theological insight, beautifully foreshadows the ultimate revelation of God's character and intentions in Jesus Christ. The "Angel of the LORD," often understood as a pre-incarnate appearance of Christ, is the one who accepts their offering and reveals God's plan. This prefigures Christ as both the divine messenger and the ultimate accepted sacrifice. Just as God's acceptance of the burnt and grain offerings signaled His pleasure and life-giving intent, so too the sacrifice of Jesus Christ on the cross is the perfect and final offering that God fully accepts, not for our destruction, but for our eternal life. The ultimate "showing" and "telling" of God's character, which Manoah's wife discerned, is found in the person of Jesus, who is the exact imprint of God's nature and through whom God has spoken to us in these last days. His resurrection is the ultimate proof that God is not "pleased to kill us," but rather to offer us abundant and everlasting life through His Son, the Lamb of God who takes away the sin of the world.

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Commentary on Judges 13 verses 15–23

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–23. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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