Juízes 13
David Guzik · Citado em PreceptAustin
Juízes 13
Guzik notes that "The Angel of the Lord proved He was wonderful by doing a wondrous thing - ascending in the flame of sacrifice to heaven." (Judges 13) A R Fausset (commentary) - So Manoah took a kid with a [the] meat-offering [the accompaniment of the burnt-offering (Numb. 15:4, &c.), an oblation (Minchah) of flour, corn, and oil, without leaven (hypocrisy, malice, the old nature, Luke 12:1; 1 Cor. 5:8): indicating the surrender to God of what was of greatest value to man, his daily sustenance, and symbolising the Word and the Spirit of God (Luke 8:11; Deut. 8:3)], and offered (it) upon a rock [as the altar (6:20, 21, 26)] unto the LORD [JEHOVAH]: and (the angel) did wondrously [as described ver. 20): causing fire, doubtless (6:21), to issue from the rock and consume the offering: then ascending in the flame]; and Manoah and his life looked on. Wonders (difficult, miracles) (06381) pala is a verb which means to be difficult, to be hard, to be extraordinary or amazing, be surpassing or to cause a wonderful thing to happen. To be beyond one’s power to do. To do something wonderful, extraordinary or difficult = Wonders, Marvels, Marvelous works. In most of its OT occurrences, pala refers to acts that are performed by Jehovah expressing actions that are beyond the bounds of human powers or expectations, especially His deliverances of Israel (Ex 3:20, Ps 106:22, Ps 136:4). He has done things beyond the limits of human powers or expectation. God showed His people miracles when they came out of bondage in Egypt and as they were going into the freedom of the promised land - "Then Joshua said to the people, “Consecrate yourselves, for tomorrow the LORD will do wonders among you.” (Josh 3:5) Pala - 68v - bring extraordinary(1), deal marvelously(1), difficult(5), extraordinary degree(1), fulfill a special(3), made his wonderful(1), made marvelous(1), makes a difficult(1), makes a special(1), marvelous(1), marvelously(1), miracles(5), monstrous things(1), seemed hard(1), show your power(1), things...difficult(1), things...wonderful(1), too difficult(2), wonderful(4), wonderful acts(1), wonderful deeds(3), wonderful things(2), wonderful works(2), wonders(20), wondrous deeds(3), wondrous works(3), wondrously(2), wondrously marvelous(1). Gen. 18:14; Exod. 3:20; Exod. 34:10; Lev. 22:21; Lev. 27:2; Num. 6:2; Num. 15:3; Num. 15:8; Deut. 17:8; Deut. 28:59; Deut. 30:11; Jos. 3:5; Jdg. 6:13; Jdg. 13:19; 2 Sam. 1:26; 2 Sam. 13:2; 1 Chr. 16:9; 1 Chr. 16:12; 1 Chr. 16:24; 2 Chr. 2:9; 2 Chr. 26:15; Neh. 9:17; Job 5:9; Job 9:10; Job 10:16; Job 37:5; Job 37:14; Job 42:3; Ps. 9:1; Ps. 26:7; Ps. 31:21; Ps. 40:5; Ps. 71:17; Ps. 72:18; Ps. 75:1; Ps. 78:4; Ps. 78:11; Ps. 78:32; Ps. 86:10; Ps. 96:3; Ps. 98:1; Ps. 105:2; Ps. 106:7; Ps. 106:22; Ps. 107:8; Ps. 107:15; Ps. 107:21; Ps. 107:24; Ps. 107:31; Ps. 111:4; Ps. 118:23; Ps. 119:18; Ps. 119:27; Ps. 131:1; Ps. 136:4; Ps. 139:14; Ps. 145:5; Prov. 30:18; Isa. 28:29; Isa. 29:14; Jer. 21:2; Jer. 32:17; Jer. 32:27; Dan. 8:24; Dan. 11:36; Joel 2:26; Mic. 7:15; Zech. 8:6 Keil and Delitzsch Commentary - Judg. 13:19, 20. Manoah then took the kid and the minchah, i.e., according to Num. 15:4ff., the meat-offering belonging to the burnt-offering, and offered it upon the rock, which is called an altar in v. 20, because the angel of the Lord, who is of one nature with God, had sanctified it as an altar through the miraculous acceptance of the sacrifice. מַפְלִא לַעֲשֹׂות, “and wonderfully (miraculously) did he act” (הִפְלִיא followed by the infinitive with לְ as in 2 Chron. 26:15). These words form a circumstantial clause, which is not to be attached, however, to the subject of the principal clause, but to לַיהֹוָה: “Manoah offered the sacrifice to the Lord, whereupon He acted to do wonderfully, i.e., He performed a wonder or miracle, and Manoah and his wife saw it” (see Ewald, Lehrb. § 341, b., p. 724, note). In what the miracle consisted is explained in v. 20, in the words, “when the flame went up toward heaven from off the altar;” that is to say, in the fact that a flame issued from the rock, as in the case of Gideon’s sacrifice (Judg. 6:21), and consumed the sacrifice. And the angel of the Lord ascended in this flame. When Manoah and his wife saw this, they fell upon their faces to the earth (sc., in worship), because they discovered from the miracle that it was the angel of the Lord who had appeared to them.(Judges 13 - Keil & Delitzsch Commentary) Judges 13:20 For it came about when the flame went up from the altar toward heaven, that the Angel of the LORD ascended in the flame of the altar. When Manoah and his wife saw this, they fell on their faces to the ground. When the flame - 2Ki 2:11; Ps 47:5; He 1:3 They fell on their faces - Ge 17:3; Lev 9:24 Dt 9:18, 1Chr 21:16,26 Ps 72:11, Ezek 1:26,28 Mt 17:6 Lk 5:8, 1Co 14:25, Re 1:17, 5:8) Judges 13 Resources For it came about when the flame went up from the altar toward heaven, that the Angel of the LORD ascended in the flame of the altar. When Manoah and his wife saw this, they fell on their faces to the ground The altar - The fact that they had an altar to God is another indicator of the godly character of Samson's parents. In contrast, Gideon had to build an altar to God, because the one in his father's backyard was to the pagan idol Baal (cp Jdg 6:25, 26, 27)! We see the godly character of Samson's parents in Manoah's prayer life (Jdg 13:8), his faith in God's promise of a son (Jdg 13:12, 17) and here his willingness to offer a burnt offering (Jdg 13:16, 19). Fell on their faces to the ground -Falling on one's face is generally tantamount to an act of worship in the Scriptures . This action is clear evidence that they were worshiping deity and supports that the Angel was God. As noted earlier 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, 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 22:8-9+) A R Fausset (commentary) - For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the LORD [JEHOVAH] ascended in the flame of the altar: and Manoah and his wife looked on (it), and fell on their faces to the ground [Lev. 9:24]. Torrey's Topic Altar Designed for sacrifice-Exodus 20:24 To be made of earth, or unhewn stone -Exodus 20:24,25; Deuteronomy 27:5,6 Of brick, hateful to God -Isaiah 65:3 Natural rocks sometimes used as -Judges 6:19, 20, 21; 13:19,20 Were not to have steps up to them -Exodus 20:26 For idolatrous worship, often erected on roofs of houses -2Ki 23:12; Je 19:13; 32:29 Idolaters planted groves near -Judges 6:30; 1 Kings 16:32,33; 2 Kings 21:3 The Jews not to plant groves near -Deuteronomy 16:21 For idolatrous worship, to be destroyed -Exodus 34:13; Deuteronomy 7:5 Probable origin of inscriptions on -Deuteronomy 27:8 MENTIONED IN SCRIPTURE Of Noah -Genesis 8:20 Of Abraham -Genesis 12:7,8; 13:18; 22:9 Of Isaac -Genesis 26:25 Of Jacob -Genesis 33:20; 35:1,3,7 Of Moses -Exodus 17:15; 24:4 Of Balaam -Numbers 23:1,14,29 Of Joshua -Joshua 8:30,31 Of the temple of Solomon -2 Chronicles 4:1,19 Of the second temple -Ezra 3:2,3 Of Reubenites, &c east of Jordan -Joshua 22:10 Of Gideon -Judges 6:26,27 Of the people of Israel -Judges 21:4 Of Samuel -1 Samuel 7:17 Of David -2 Samuel 24:21,25 Of Jeroboam at Bethel -1 Kings 12:33 Of Ahaz -2 Kings 16:10-12 Of the Athenians -Acts 17:23 For burnt-offering -Exodus 27:1, 2, 3, 4, 5, 6, 7, 8 For incense -Exodus 30:1, 2, 3, 4, 5, 6 Protection afforded by -1Kings 1:50,51 Afforded no protection to murderers -Ex 21:14; 1Ki 2:18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34 Judges 13:21 Now the Angel of the LORD appeared no more to Manoah or his wife. Then Manoah knew that he was the Angel of the LORD Manoah knew - Jdg 6:22; Ho 12:4,5 Judges 13 Resources Now the Angel of the LORD appeared no more to Manoah or his wife. Then Manoah knew that he was the Angel of the LORD Manoah knew - Contrast the fact that Manoah did not know it was the Angel of Jehovah in Jdg 13:16. In Jdg 13:17, Manoah sought to know His name, which the Angel said was "wonderful" (Jdg 13:18), a "revelation" which prompted a response of worship (offering of a kid with grain on the rock) and which in turn brought further "revelation" (Jdg 13:19) and humble worship (Jdg 13:20) Knew (yada') means to know by virtue of relation or by one's experience. In some context yada' speaks of the most intimate "knowing" that can occur between a man and a woman. In this passage it speaks of knowing between God and man, but emphasizes a knowing based on experience. The Septuagint translates yada' with ginosko which is the Greek verb that describes knowing by experience. George Bush (recommended resource) Then Manoah knew that he was an angel of the Lord. Rather, ‘that he was the angel;’ the divine uncreated angel; the Angel-Jehovah. He was now fully and undoubtingly assured. This put the finishing stroke to the process of conviction which from the commencement of the interview had been going on in Manoah’s mind. Keil and Delitzsch Commentary - Judg. 13:21–25. From that time forward the Lord did not appear to them again. But Manoah was afraid that he and his wife should die, because they had seen God (on this belief, see the remarks on Gen. 16:13 and Ex. 33:20). His wife quieted his fears, however, and said, “Jehovah cannot intend to kill us, as He has accepted our sacrifice, and has shown us all this” (the twofold miracle). “And at this time He has not let us see such things as these.” כָּעֵת, at the time in which we live, even if such things may possibly have taken place in the hoary antiquity. (Judges 13 - Keil & Delitzsch Commentary) Judges 13:22 So Manoah said to his wife, "We shall surely die, for we have seen God." We shall - Ge 32:30; Ex 33:20; Deut 4:38; 5:26; Isa 6:5 We have seen God John 1:18; 5:37 Judges 13 Resources Related Passages: Genesis 32:30 (See note on page 103) So Jacob named the place Peniel, for he said, “I have seen God face to face, yet my life has been preserved.” Exodus 33:20+ (see also note below) But He said, “You cannot see My face, for no man can see Me and live!” Isaiah 6:1+ In the year of King Uzziah’s death I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple. Daniel 7:9+ “I kept looking Until thrones were set up, And the Ancient of Days took His seat; His vesture was like white snow And the hair of His head like pure wool. His throne was ablaze with flames, Its wheels were a burning fire. John 1:18+ (see also note below) No one has seen God at any time; the only begotten God Who is in the bosom of the Father, He has explained Him 1 Timothy 6:16 Who Alone possesses immortality and dwells in unapproachable light, Whom no man has seen or can see. To Him be honor and eternal dominion! Amen. SEEING GOD! So Manoah said to his wife, "We shall surely die, for we have seen God (see note below) This reaction of the fear of death is familiar with those who come into God’s presence. Many did die when facing God, as the OT records. It is the terror in the heart of the sinner when in the presence of holy God. Compare the reactions of others who experienced the "wonderful" presence of Jehovah Ezekiel (Ezek 1:28), Isaiah (Isa 6:5), the twelve disciples (Mk 4:35-41), Peter (Lk 5:8), and John (Rev 1:17-18). We have seen God - No man has ever seen God in His spiritual Being or Essence. But in His OT appearances, and especially in Jesus Christ incarnate, God has been seen of men (Ge 12:7,32:30; Ex 24:9, 10; Isa 6:1) and in Jesus men could see God (Jn 14:8,9, 1Jn 1:1,2). This was even more spectacular than the disappearance of the angel who talked with Gideon (Jdg 6:21). Manoah's reaction to the miracle did matched Gideon’s for Manoah also thought he would die as a result of seeing God (cf. Ge 16:13, Jdg 6:22). George Bush (recommended resource) We shall surely die, because we have seen God. Perceiving that the personage who had now appeared to him was no other than God in human shape, he conceived, according to popular belief, that both he and his wife must die. This idea was not without some foundation; for when Moses had entreated the Lord to show him his glory, he answered, ‘Thou canst not see my face; for there shall no man see me and live;’ and for this very reason God put him into a cleft of a rock, and permitted him to see, as it were, only ‘his back parts,’ a very partial display of his glory. So when Jacob had been favored with a visit from the same divine person in the shape of an angel, he expressed his astonishment, that ‘his life was preserved,’ Gen. 32:29, 30. From these passages we may learn the grounds of the prevailing impressions on the subject. But while we do not wonder at the apprehensions of Manoah, we the more admire the composure of his wife. She argued in a directly different way. She considered the mercies already vouchsafed to them as tokens for good; for why should God confer such singular honor upon them, if he intended to kill them? Why did he accept the burnt-offering at their hands? Why stoop to impart to them such information? Why give them such gracious promises? Was all this done to mock them? Indeed, if he should kill them, how could the promises be fulfilled? or for what purpose were they given? The honor of the divine veracity therefore required that they should be preserved. This was a just mode of arguing; for such mercies were both evidences and pledges of his love; and therefore were rather to be considered as earnests of future blessings, than as harbingers of ill. The woman in this showed herself not only the strongest believer, but the wisest reasoner. The incidents related may teach us, (1) That in times of dark and discouraging providences or sore temptations we should remember the past experience of God’s goodness as a ground of present support. ‘Account the long suffering of God to be salvation.’ He that hath so kindly helped us and dealt with us hitherto, means not to destroy us at last. (2) That the sinner oppressed with a sense of his deserts has no reason to despair. Let him remember what Christ has done for him by his bloody sacrifice, and read in it a sure proof, that he does not design his death. A R Fausset (commentary) - And Manoah said unto his wife, We shall surely die, because we have seen God [note 6:22 (see Gen. 16:7–13; Exod. 33:20)]. WHAT DOES "WE HAVE SEEN GOD" MEAN? Did they really "see God?" This fascinating question is answered with three excerpts taken from Hard Sayings (edited by Walter Kaiser, et al) (1) Exodus 24:9–11 Did Moses and the Elders See God? (go to page 126 in Hard Sayings) The claim that Moses and his company “saw the God of Israel” appears to contradict the flat denials of such a possibility in texts such as Exodus 33:20. John 1:18 affirms that “no one has ever seen God, but God the One and Only [the only Son], who is at the Father’s side, has made him known.” Similarly, 1 Timothy 6:16 teaches that God is the one “who alone is immortal and who lives in unapproachable light, whom no one has seen or can see.” What are we to believe? Did some see God who is spirit and without form, or did they not? These passages surely look as if they contradict each other. The translators who compiled the Greek version of the Old Testament, the Septuagint, were so concerned about any wrong connotations in Exodus 24:9 that they added “in the place where he stood” to the words “they saw the God of Israel.” There is no basis for such an addition, however, except the tendency of this translation to avoid any descriptions of God in terms that are used of human beings (the so-called antianthropomorphic trend of the LXX). Even though Ex 24:10 clearly says that the leaders “saw the God of Israel,” the text does not go on to describe him, any more than did Isaiah when he saw Adonai exalted in the (heavenly) temple (Isaiah 6). The verb used in Ex 24:10 is used of seeing with one’s eyes. Only when we get to verse 11 is there a qualification, for it uses another verb that means “to see in a vision.” Moreover, despite the assertion that Moses and the leaders saw God, the description of what they saw is of what was at his feet, not the appearance of God himself. It could well be that the group was not given permission to lift their faces toward God, but saw only the pavement beneath his feet. Maybe that is what the Greek translators were attempting to get at when they added the above-mentioned phrase. When Moses asked to be shown the glory of God, he was refused on the grounds that humans cannot see the face of God and live (Ex 33:18–20). In the earlier text, since no request to see God’s glory is cited, we must assume that what Moses and his companions experienced was a theophany of the presence of God. Even what little they saw of the setting of God’s presence so humbled and awed them that they apparently flung themselves down in an act of obeisance. Hence, what they saw and reported was no higher than the level of the pavement. In spite of the uniqueness and unnaturalness of this experience, Moses and his companions were not harmed or disciplined by God; he “did not raise his hand” against them (Ex 24:11). But they did experience a special nearness to God as they partook together of a covenantal meal. We conclude that no one has ever seen God except the Son. What Moses, Aaron, Nadab, Abihu and the seventy elders experienced was the real presence of God and the place where he stood. When God is said to have shown his “back” or his “face” to anyone, it is an anthropomorphic usage—a description of God in terms used of humans so as to point to a definite reality, but only in ways that approximate that reality. God’s “back” suggests his disapproval, and his “face” suggests his blessing and smile of approval. In no sense can these terms be used to denote any shape or form of God. God remains unseen but mightily able to manifest the reality and majesty of his presence. (2) Exodus 33:18–23 Did Moses See God’s Back? (go to page 128 in Hard Sayings) Is it possible to see God? On the one hand some texts indicate that God was seen. Genesis 32:30 says, “So Jacob called the place Peniel, saying, ‘It is because I saw God face to face.’” Exodus 24:9–10 likewise teaches that “Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel … saw the God of Israel.” Exodus 33:11 strikes another intimate note: “The LORD would speak to Moses face to face, as a man speaks with his friend.” Judges 13:22 states that Manoah said to his wife, “We are doomed to die! … We have seen God!” Again, in Isaiah 6:1, “In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted.” Finally, Daniel 7:9 affirms, “As I looked, thrones were set in place, and the Ancient of Days took his seat. His clothing was as white as snow; the hair of his head was white like wool. His throne was flaming with fire.” All these texts appear to claim that at times God can be seen and was seen. However, there are other passages that appear to argue that it is impossible to see God. Foremost among them is Exodus 33:20. Likewise, Deuteronomy 4:15 warns, “You saw no form of any kind the day the LORD spoke to you at Horeb out of the fire.” Even more to the point is John 1:18, “No one has ever seen God, but God the One and Only, who is at the Father’s side, has made him known.” And again in John 5:37, “You have never heard his voice nor seen his form.” Indeed, God is described in 1 Timothy 1:17 as “the King eternal, immortal, invisible,” the one “whom no one has seen or can see” (1 Tim 6:16). To resolve this dilemma, note first that some of these sightings are visions, such as the cases of Isaiah and Daniel. In others the terms for sight stress the directness of access. For instance, in Exodus 24:9–11, Moses, Aaron, Nadab, Abihu and the seventy elders eat and drink in God’s presence, but they describe only his feet and what he stood on. They were apparently not permitted to look on God’s face. In another instance, Jacob’s access to God is described as being “face to face,” (See discussion of question "With Whom Did Jacob Wrestle?" on page 103 ) similar to Moses’ later friendship with God. (The difference may arise from the way the term face of God was used in various contexts. In one, it expressed familiarity beyond previous visions or divine appearances; in others, it referred to knowledge of God which exceeds our abilities and hopes.) Others, such as Manoah and his wife, experienced a christophany or a theophany, which means an appearance of Christ or God through a vision or a preincarnate appearance. What Moses requests in Exodus 33:18, “Now show me your glory,” was more than the Lord would grant for Moses’ own good. Even so, God allowed his “goodness” to pass in front of Moses and proclaimed his “name” in Moses’ presence. Thus, instead of showing Moses his person or describing his appearance, the Lord gave Moses a description of who he is. The “name” of God included his nature, character (Ps 20:1; Lk 24:47; Jn 1:12), doctrine (Ps 22:22; Jn 17:6, 26) and standards for living righteously (Mic 4:5). Romans 9:15 quotes Exodus 33:19 and applies it to God’s sovereignty. After God proclaims his name and sovereignty, he promises Moses a look at certain of his divine aspects. What these aspects were is still debated—needlessly, when one considers the range of meaning for the word back or the context in which it is used. God placed Moses in a cleft in the rock, apparently a cavelike crevice, and he then caused his glory to pass by. The glory of God refers first and foremost to the sheer weight of the reality of his presence. The presence of God would come near Moses in spatial terms. But Moses would not be able to endure the spectacular purity, luminosity and reality of staring at the raw glory of God himself. Instead, God would protect Moses from accidental (and apparently fatal) sight of that glory. Therefore, in a striking anthropomorphism (a description of the reality of God in terms or analogies understandable to mortals), God would protect Moses from the full effects of looking directly at the glory of God by placing his hand over Moses’ face until all his glory had passed by. That this is a figure of speech is clear from the double effect of God passing by while simultaneously protecting Moses with the divine “hand.” Only after his glory, or presence, had passed by would God remove his gracious, protecting “hand.” Then Moses would view what God had permitted. But what was left for Moses to see? The translators say God’s “back.” But since God is spirit (Is 31:3; Jn 4:24) and formless, what would this refer to? The word back can as easily be rendered the “after effects” of the glory that had passed by. This would fit the context as well as the range of meanings for the Hebrew word used. Moses did not see the glory of God directly, but once it had gone past, God did allow him to view the results, the afterglow, that his presence had produced. (3) John 1:18 No One Has Ever Seen God? (go to page 458 in Hard Sayings) This verse is clearly saying that no one has ever seen God, but in Exodus 33:20 we read, “You cannot see my face … and live,” and in Exodus 24:11, “They saw God, and they ate and drank.” How can John claim that no one has ever seen God when the Old Testament text indicates that people did see God on at least two occasions? First, notice that even the Old Testament indicates that no one has seen the face of God: “You cannot see my face, for no one may see me and live” (Ex 33:20). It is in this context that the two theophanies occur. In the earlier theophany it appears that what the elders see is “a pavement made of sapphire” (which will appear again in the early chapters of Ezekiel as the floor of the divine chariot). No form is seen, although they may have had some awareness of a Being above the pavement. In this sense they “saw God” but apparently did not see his “face.” In the later theophany Moses asks to see God’s “glory” (Ex 33:18). In the view of the author of Exodus, he is asking for more than what he saw along with the elders of Israel. God grants more, but not all that Moses asks for. The only experience God will allow is for Moses to be hidden while God passes by and declares his character audibly; then Moses will get to see God’s “back,” which some commentators identify with an “afterglow,” but which could mean the back side of a retreating form (in Near Eastern fashion this would be shrouded with clothing so only an outline would be visible). Even this experience is so powerful that Moses’ face glows afterward (Ex 34:29). John is clearly contrasting Jesus with Moses (Jn 1:17; Moses’ theophany was at the giving of the law), but even later theophanies in the Old Testament do not contradict our observation. Isaiah has some awareness of a throne and a being on it, but the only things that he can describe are the hem of God’s “robe” and the seraphim who are associated with him (Is 6:1–5). Ezekiel in a vision sees a form on a throne (Ezek 1:26–28), but there is no face and no features, only burning fire in a vaguely human shape. The face of God is never seen. Now we can understand what John is saying. The Word is with God (Jn 1:1), and the image implied in the preposition is the face-to-face position of equals. What is more, the Word is what God is (as we noted in the previous chapter). Now the Word becomes a human being (“flesh,” Jn 1:14), and he has a “glory” or character or reputation which is that of one who is exactly like his Father, full of grace and truth (which are Greek equivalents of “love and faithfulness” of Ex 34:6). So Moses brought law from God (Jn 1:17), but Jesus brought the very character of the Father to us. Thus while no one has ever seen God, Jesus makes him known with an accuracy brought about by his being in the most intimate contact with him (“at the Father’s side” in the NIV or, better, “in the bosom of the Father” [RSV]). They may have seen a form or outline in the Old Testament, but Jesus, the Word incarnate, has not only seen the Father face to face, but has also looked into his soul and contains within himself his very character. This is an important theological point. Ever since Marcion in the second century there have been those who contrast the distant and harsh Father with the gracious and kind Son. The Father seems to be law and the Son grace. The Father seems to be difficult or impossible to relate to, apparently existing without feeling, and the Son seems to be caring and even warm and friendly. This contrast is entirely false. What John is saying is that if we want to find out what the Father is like, we only have to look at the Son. The “love and faithfulness” we see in Jesus is the “love and faithfulness” of the Father. The kindness we see in Jesus is the kindness of the Father. The healing we seen in Jesus is his doing the works of the Father (Jn 5:19). In sum, Jesus is the place where we get our best view of the face of the Father; in Jesus we can see what the Father’s heart is really like. When this truth sinks into our heart, many of us will receive a renewed vision of the Father and thus develop a new love for and intimacy with God. QUESTION - Did Moses see God? ANSWER - In Exodus 33:20, God tells Moses, “You cannot see my face, for no one can see me and live.” However, earlier, in Exodus 33:11, we read, “Thus the Lord used to speak to Moses face to face, as a man speaks to his friend.” So, did Moses see God, and if so, how did he live? Also, how does this agree with John 1:18, which says, “No one has ever seen God, but the one and only Son”? In Exodus 33:18, Moses asks God, “Please show me your glory.” God responds, “‘I will cause all my goodness to pass in front of you, and I will proclaim my name, the Lord, in your presence. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. But,’ he said, ‘you cannot see my face, for no one may see me and live.’ Then the Lord said, ‘There is a place near me where you may stand on a rock. When my glory passes by, I will put you in a cleft in the rock and cover you with my hand until I have passed by. Then I will remove my hand and you will see my back; but my face must not be seen.’” (Exodus 33:19–23). So, clearly, Moses never truly or fully saw God. What, then, does Exodus 33:11 mean by saying God and Moses spoke “face to face”? Since God is spirit (John 4:24), He does not truly have a “face.” Exodus 33:11 is simply saying that God and Moses had a close relationship. They were in harmony with each other, just as close friends are. God and Moses were not literally face to face, but their relationship and communication was very much like two people who spoke to one another as close friends would. While God can appear in human form (or in other physical form) if He wants to, He is, in His essence, not a physical being. Many people in the Bible witnessed theophanies, or appearances of God. No one, though, other than Jesus Christ (John 1:18), has seen God in all of His glory. Even the seraphim in heaven cover their eyes as they worship God (Isaiah 6:1–4). GotQuestions.org QUESTION - Has anyone ever seen God? ANSWER - The Bible tells us that no one has ever seen God (John 1:18) except the Lord Jesus Christ. In Exodus 33:20, God declares, “You cannot see my face, for no one may see me and live.” These Scriptures seem to contradict other Scriptures which describe various people “seeing” God. For example, Exodus 33:11 describes Moses speaking to God “face to face.” How could Moses speak with God “face to face” if no one can see God’s face and live? In this instance, the phrase “face to face” is a figure of speech indicating they were in very close communion. God and Moses were speaking to each other as if they were two human beings having a close conversation. In Genesis 32:30, Jacob saw God appearing as a man; he did not truly see God. Samson’s parents were terrified when they realized they had seen God (Judges 13:22), but they had only seen Him appearing as an angel. Jesus was God in the flesh (John 1:1, 14) so when people saw Him, they were seeing God. So, yes, God can be “seen” and many people have “seen” God. At the same time, no one has ever seen God revealed in all His glory. In our fallen human condition, if God were to fully reveal Himself to us, we would be consumed and destroyed. Therefore, God veils Himself and appears in forms in which we can “see” Him. However, this is different than seeing God with all His glory and holiness displayed. People have seen visions of God, images of God, and appearances of God, but no one has ever seen God in all His fullness (Exodus 33:20).GotQuestions.org Related Resources: If Moses met face to face with God, why, later, was he not allowed to see God’s face? | GotQuestions.org What does it mean that God is spirit? | GotQuestions.org Why was God so evident in the Bible, and seems so hidden today? | GotQuestions.org What is an epiphany? | GotQuestions.org What is a theophany? What is a Christophany? | GotQuestions.org Who were the three men who visited Abraham in Genesis 18? | GotQuestions.org Did God literally and visibly walk in the garden (Genesis 3:8)? | GotQuestions.org Judges 13:23 But his wife said to him, "If the LORD had desired to kill us, He would not have accepted a burnt offering and a grain offering from our hands, nor would He have shown us all these things, nor would He have let us hear things like this at this time." But his wife said to him - Eccl 4:9,10; 1Co 12:21 He would not have received us - Ge 4:4,5; Ps 86:17 Nor would He have shown us all these things Ps 25:14; 27:13; Pr 3:32; John 14:20,23; 15:15 Judges 13 Resources But his wife said to him, "If the LORD had desired to kill us, He would not have accepted a burnt offering and a grain offering from our hands, nor would He have shown us all these things, nor would He have let us hear things like this at this tim Burnt offering (05930)('olah from 'alah = to ascend and thus the picture of going up in smoke) refers to a whole burnt offering (one which goes up in smoke), which was voluntary, was understood as a sacrificial gift to God, resulting in a pleasing aroma acceptable to Jehovah (Lev 1:9). The presenter laid hands on the sacrifice which many feel signifies they saw the animal sacrifice as their substitute. The blood was sprinkled on the altar (Lev 1:6) When this offering was properly carried out (including a right heart attitude not just a "going through the motions," [which was not pleasing to God - Jer 6:20, Jer 7:21, 23, 24, see David - Ps 51:16-17-note] not just an external "work," but an internal submission and obedience to Jehovah), they made atonement and were acceptable before Jehovah. The total burning indicated (or should have indicated) total consecration of the presenter's heart and soul and life to Jehovah. George Bush (recommended resource) Nor would as at this time, &c. Or, Heb. ‘at this time.’ The expression is perhaps designed to be emphatical, implying that God’s mercy was greatly enhanced by being afforded to them at this particular time, a time of general calamity, when the word of the Lord was precious, and there was no open vision. 1 Sam. 3:1. A R Fausset (commentary) - But his wife said unto him, If the LORD [JEHOVAH] were pleased to kill us, He would not have received [accepted] a burnt-offering and a meat-offering at our hands; neither would He have showed us all these (things) [i.e., the miracle (ver. 20)], nor would, as at this time [in our days; whatever things may have possibly taken place in the days of old], have told us (such things) as these [the coming birth of the boy, the right treatment of him and his mother, and his destination to be deliverer of Israel]. The psalmist records a similar truth regarding revelation of the LORD… The secret (intimate relation, sweet fellowship, company, secret counsel) of the LORD is for those who fear Him (clearly Manoah and his wife feared Jehovah), and He will make them know His covenant (in a similar sense Manoah progressed from not knowing - Jdg 13:16 - to knowing - Jdg 13:21).
Juízes 13
Guzik observes "Into these times was born the next judge of Israel, Samson. In this sense Samson was truly a man from his times. He was a study in contrasts, a man of great strengths and great weaknesses. In this, he was a picture of Israel's history - of great highs and lows. Samson is also an important example of unfulfilled potential. Though he did great things for God, it is staggering to consider what he might have done and been for God. (Judges 13) Warren