Haydock's Catholic Bible Commentary: Judges
Chapter 6
Ver. 1. Madian. This nation had formerly been almost extirpated by Moses, Numbers xxxi. 7, &c. (Haydock) --- But they had re-established themselves, and dwelt in the neighbourhood of the Moabites, whom they had assisted. They now made a league with Amalec, and other eastern nations, (Calmet) in order to revenge themselves upon the Israelites. (Haydock) --- Madian was a descendant of Abraham by Cetura, Genesis xxv. 2. The shortness of the servitude, which the Israelites had to suffer from them, was compensated by its severity. (Menochius)
Ver. 2. Resist is not expressed in Hebrew; neither did Israel dare to encounter the enemy. They retreated into the strongest holds, to rescue their goods and persons from the depredations of the Madianites. (Haydock)
Ver. 3. Amalec was formerly widely dispersed through Arabia. Some dwelt to the south of the promised land, Exodus xvii., Numbers xiii. 3., 1 Kings xv. 6., and xxxi. 1. But these inhabited the eastern countries, concerning whom Balaam spoke, Numbers xxiv. 20. The Amalecites were scattered from Hevila upon the Euphrates, as far as the Red Sea and Sur, which is near Egypt, 1 Kings xv. 7., and xxvii. 8. The other eastern nations denote those who inhabited the desert Arabia, the Moabites, Ammonites, Idumeans, Cedarenians, &c., Isaias xi. 14., Jeremias xlix. 28., and Ezechiel viii. 7.
Ver. 4. Blade. Hebrew, "the increase of the earth." They waited till the corn was almost ripe, and what they could not carry off they destroyed. (Calmet) --- It seems they had allowed Gedeon time to gather in some corn, (ver. 11.) and other Israelites would seize their opportunity, and perhaps cut the corn before it was perfectly ripe, which the Vulgate may insinuate by mentioning the blade. --- Gaza. They ravaged the whole country from east to west. (Haydock) --- This method of warfare is, in effect, more cruel than any other. --- Asses. They left no cattle, nor animals that they could take, wherewith the Israelites might cultivate the earth. (Calmet) --- In the extremity of famine, the flesh of asses would have been used to sustain life, as the text insinuates. (Haydock)
Ver. 5. Locusts. This comparison shews the rapacity and devastation of the enemy. Locusts in those countries often obscure the air with their numbers, and presently eat up every green thing. They proceed in regular order like a great battalion, and it is reported that they send some before to explore the country. (St. Jerome in Joel ii.; Bochart; Calmet) (Genesis x. 4.)
Ver. 8. A prophet. The people no sooner repent, than God shews them mercy. (Haydock) --- The name of this prophet is unknown. The Jews say it was Phinees; others think it was an angel in human shape: but he might be one divinely commissioned on this occasion, to make an exhortation to the people, assembled on some of the great festivals, (see chap. ii. 1.; Calmet) though he might continue to exercise his authority afterwards. (Menochius) --- St. Augustine (q. 31,) thinks that the angel (ver. 11,) is here called a prophet, because he appeared in human form. (Worthington)
Ver. 10. Fear not. Idols can do you no hurt, if you continue faithful to me. (Haydock) --- Shew them no respect or worship. The fear of Isaac means the God (Calmet) whom Isaac worshipped, Genesis xxxi. 42. Idolatry owed its rise to a groundless fear: primos in orbe deos fecit timor. (Lucretius) The pagans offered sacrifice to Paventia, to fear and paleness, &c., that they might be secure from them. (Lactan.) (Haydock)
Ver. 11. Angel; Michael. (Menochius) --- Some think it was the prophet who had addressed the people, or Phinees, according to the Rabbins. See St. Augustine, q. 31. Others believe it was the Son of God, who takes the name of Jehovah. (Broughton and other Protestants) --- But the most natural opinion is, that a real angel was sent, in the name of God, like that which appeared to Moses, and assumed the incommunicable name, as the ambassador of God. Gedeon took him for a man, and presented him a noble feast, without designing to offer sacrifice to him. Maimonides and Grotius seem to suppose that all this passed in a dream; but the sequal refutes this opinion. --- Ephra, a city of the half tribe of Manasses, on the west side of the Jordan, of which Joas was the richest citizen. He was of the family of Ezri, and a descendant of Abiezer, 1 Paralipomenon viii. 18. Hebrew might be rendered, "Joas, the Abiezerite," chap. viii. 32., and xiii. 2. --- Madian. Not having the convenience of cleansing the wheat in the open field, Gedeon was doing it privately, with a design to carry it off, at the approach of the enemy, and to support himself and family in some cavern. Hebrew takes no notice of cleaning: "Gedeon threshed wheat, by the wine press, to hide it, or to flee," &c. He probably used a flail, or some smaller sticks, such as were employed to beat out olives, Isaias xxviii. 27., and Ruth ii. 17. (Calmet) --- The wheat harvest was about Pentecost, that of barley was at Easter. It seems the Madianites had been later than usual this year, in making their incursions, ver. 33. (Haydock)
Ver. 12. Is. We should naturally translate, be with thee, if the answer of Gedeon did not shew (Calmet) that it is to be taken as an assertion, that the Lord was already reconciled to Israel, and had made choice of this valiant man to rescue his people from slavery, though he was not of the first nobility, ver. 15.
Ver. 13. My lord. This he says out of respect, supposing that he was addressing a prophet, (Haydock) or some virtuous person, of whom he desires to know what reasons could be given for the assurance of divine favour, which he held out. He speaks not out of distrust. (Menochius)
Ver. 14. Lord, Jehova. (Haydock) --- The Chaldean and Septuagint have, "the angel of the Lord," as the best interpreters understand it. (Calmet) --- Upon him, with benevolence and an air of authority, that he might know that he was speaking to some one more than man. (Haydock) --- Strength, with which I have endued thee. (Menochius) --- Though Gedeon was naturally brave, he was no more disposed to attack the Madianites than the rest of his dispirited countrymen; and, even after he was strengthened from above, he was so conscious of his own inability to effect so great a deliverance, that he stood in need of the most convincing miracles, to make him act as the judge of Israel. (Haydock)
Ver. 15. The meanest in Manasses, &c. Mark how the Lord chooses the humble (who are mean and little in their own eyes) for the greatest enterprises. (Challoner) --- Hebrew and Septuagint literally, "My millenary is poor, or lowly," &c. This term means a great family, from which many others spring, or a city inhabited by such. Bethlehem was of this description in Juda, Micheas v. 2. Ephra and the family of Abiezer were not the first in Manasses. Grotius observes, that Gedeon and Cincinnatus were called to the highest offices, when they least expected it.
Ver. 17. Thou, the Lord, or his angel, capable of fulfilling these great promises; or be pleased, by some sign, to manifest thyself to me. (Calmet) --- He began to perceive that he was talking with some person of authority: (Haydock) yet still he did not suspect that it was a spirit, otherwise he would not have offered food, nor would he have been so much surprised and afraid, only when the angel disappeared so suddenly, ver. 22.
Ver. 18. A sacrifice, or some provisions to present unto thee. Hebrew mincha, is taken for a present, particularly of flour and wine. It is used to denote those presents which were made by Jacob to Esau, and Joseph, and by Aod to the king of Moab, chap. iii. 15., and Genesis xliii. 14. (Calmet) --- To sacrifice, often means to kill things for a feast, Matthew xxii. 4. What Gedeon brought, was afterwards turned into a sacrifice by the angel, ver. 21. (Menochius) --- Gedeon was not a priest, nor was there any altar prepared for a sacrifice. If Gedeon had intended to offer one, he would not have boiled nor baked the food, which he presented before his guest. (Calmet)