Haydock's Catholic Bible Commentary: Judges
Ver. 19. Measure. Hebrew, "epha," containing ten gomors, each of which was sufficient for the daily maintenance of a man; so that Gedeon brought as much as would have sufficed for ten men. Abraham presented no more before the three angels, Genesis xviii. 6. The magnificence of the ancients consisted rather in producing great abundance, than in multiplying dishes. --- Broth. Syriac and Arabic translate, "a good (old) wine."
Ver. 20. Thereon. Thus he would shew Gedeon that he had no need of food. He would exercise his obedience, and manifest a greater miracle, as the flesh and bread would be less apt to take fire, when the angel touched them, even though some might imagine that he caused a spark to come from the rock. For the like purpose, Elias ordered thrice four buckets of water to be poured on the bullock, which fire from heaven would miraculously consume, 3 Kings xviii. 34. (Haydock) --- This broth might serve to anoint the altar, (Exodus xl. 10.; Menochius) or answer instead of the usual libations. (A. Montan.)
Ver. 22. Alas. He makes this exclamation, concluding that he should soon die, Exodus xxxiii. 20. Callimachus says that "it was a law of Saturn, that the man who saw an immortal, unless the god himself chose to shew him that favour, should pay dearly for it." (Grotius) --- This opinion was groundless; and it is wonderful that it should prevail among the Israelites, (Haydock) since so many had seen angels without receiving any harm. (Menochius)
Ver. 23. Said to him, as he was ascending into heaven, (Menochius) or the following night. (Calmet) --- It seems that Gedeon heard the angel's proclamation of peace, and shewed his gratitude by forming the rock, or stone, into a kind of rough altar, which he entitled Yehova shalom, "God's peace," (Haydock) for doing which he received an order, ver. 26. (Menochius) --- Others erect altars, in various places; but they must be authorized by God. (Calmet) --- Ezri. Protestants, "unto this day it is yet in Ophra, of the Abiezrites." Septuagint is ambiguous. "He, or it, being yet in Ephra," &c. (Haydock)
Ver. 25. And another, or "the second." Only one seems to have been sacrificed; (ver. 28.; Cajetan) though others think that the second bullock was designed for a peace-offering. (Bonfrere) Some infer that it had been fattened for Baal. Septuagint observe, that the first bullock or "calf was fattened:" but it does not appear for what purpose. (Calmet) --- Seven years, in memory of the duration of the slavery. (Menochius) --- Before that age, bulls were not deemed so fit for yoking. Hesiod would have them to be nine years old. --- Altar. We may render the Hebrew, "Cut down the idol which is upon the altar; or, Break in pieces the ashera," &c. This is the title of the idol of the grove, Astare or Asteroth. (Syriac and Arabic) The Septuagint is favourable to this explanation. (Calmet) --- But the groves themselves were to be cut down, where an altar of God was to be erected. It seems this altar and the grove belonged to Joas, who is hence supposed to have joined in the worship of Baal. If he did formerly, his eyes were now opened, and he boldly approved of the conduct of his son, (ver. 31.; Haydock) who had probably never been infected. (Menochius)
Ver. 26. Top. Hebrew, "on the top of this fortress, (Mawz. Daniel xi. 38.; Septuagint) on the platform, (Calmet) or place appointed." (Haydock) --- Offer. Though Gedeon was not a priest, he was authorized to offer sacrifice. (Menochius) --- God can dispense with his own laws. (Haydock)
Ver. 27. House, his relations and fellow-citizens, (Calmet) who were addicted to idolatry. Prudence dictated that he should do this privately, lest he might be prevented by them. They would soon perceive the weakness of their idol. Yet some of the servants, or others who had been on the watch, disclosed to the idolaters that Gedeon had done the daring deed, unless perhaps they accused him on suspicion, as his enmity to that worship could not be concealed. (Haydock)
Ver. 30. Bring. Parents took cognizance of the evil actions done in their family. The citizens require Joas to punish his son, or to deliver him up to them. On the same principle, the Israelites insisted that the tribes of Benjamin should not neglect to punish the citizens of Gabaa; and the Philistines demand Samson, chap. xv. 12., and xx. 13. Cato advised that Cæsar should be given up to the Germans, whom he had unjustly invaded; and the Gauls would not be satisfied, unless the Fabii should be abandoned unto them. (Grotius, Jur. ii. 21, 4.[24?]) (Haydock)
Ver. 31. His, Baal's, or rather my son's adversary; (Calmet) let him die before this morning be spent, as the Hebrew insinuates. Joas represents to the men of the city, who looked upon him with a degree of respect, (Haydock) as the first in power and riches among them, (Calmet) how ill it became the Israelites to vindicate an idol. If Baal were truly so powerful, as they seemed to imagine, (Haydock) and so eager to revenge himself, he could never be restrained from bringing his adversary to condign punishment. "Let the gods punish those who injure them," said Tacitus, Ann. i. "They would take care that their sacred things were not abused." (Livy x.) This argumentation would suit the idolaters, who supposed that their gods were animated with the same sentiments and eagerness for revenge as themselves. But the true God, who can feel no such impressions, bears for a long time with the impiety of men, though he requires that those who are in power should punish notorious offenders. The magistrate is the instrument of God's justice, and must stop, as much as possible, the growth of vice and irreligion. (Calmet) --- It seems the citizens of Ephra acquiesced to the reason or authority of Joas, and even enlisted under the banners of Gedeon. (Haydock)
Ver. 32. Altar. Protestants, "Therefore on that day he called him Jerubbaal, saying, let Baal plead against him, because he hath thrown down his altar." Septuagint Alexandrian says that he then styled it (auto, the altar,) "the judgment-seat of Baal," Dikasterion Baal. But the Vatican copy [of the Septuagint] leaves Terobaal; and this title rather belonged to Gedeon. (Haydock) --- David, out of horror for the name of Baal, calls him Jeruboseth, 2 Kings xi. 21. "Let confusion plead," &c. For the same reason, Esbaal and Meribaal are called Isboseth and Miphiboseth in Scripture. We read that Sanconiathon consulted "Jerombaal, priest of the god Jao," concerning the antiquities of Phœnicia, which has led some to conclude that he had seen Jerobaal. The work, however, of that author is generally supposed to be a fabrication of Porphyrius, and was unknown to Josephus. It contains a multitude of fabulous accounts, intermixed with some truths, which might be taken from the Bible. Gedeon was no priest, and we may suppose little concerned about the Phœnician affairs or antiquities. (Calmet)
Ver. 33. Jezrael. They crossed the Jordan, probably at Bethsan, expecting to find rich booty in this most fertile vale, where it is reported that grass, or the plants, grow to such a size, that a man on horseback can scarcely be seen! They met with a defeat near Endor and Mount Thabor, chap. viii. 18., and Psalm lxxxii. 11. (Calmet)
Ver. 34. Him. He first calls his relations, and then the neighbouring tribes, to march against the enemy. He had before declared God's orders, and was recognized as judge and deliverer of Israel; so that no one objects to his exercising this act of sovereignty.
Ver. 35. Him. Hebrew, "them." (Menochius) --- The people readily obey the summons, though many of them had not got the better of their fears, chap. vii. 3. (Haydock)
Ver. 38. So. Gedeon besought the Lord to confirm his mission, in order to raise the drooping spirits of his soldiers. If he had not believed that he was chosen for the purpose of rescuing Israel, he would never have exposed himself, by destroying the idol and grove of Baal, and by calling the people to arms. Yet he might fear at present, lest he might be destitute of some of the necessary qualifications, and might entertain some apprehensions, lest the promises of God might be only conditional. The readiness with which God grants his requests, shews that he was inspired to act as he did, and his faith is greatly commended, Hebrews xi. 32. Other great saints have asked for a miraculous confirmation of what was promised, Exodus iv. 1., Josue v. 13., and Luke i. 34. (Calmet) --- Vessels. Hebrew sephel, Septuagint lecané, "a dish." Syriac, "a basin." The dew in Chanaan is very copious, resembling a shower of rain, insomuch that the roads are rendered extremely slippery. (Roger. i. 2.) (Calmet)