Haydock's Catholic Bible Commentary: Judges
Chapter 9
Ver. 1. Abimelech was encouraged to contend with his brethren as he saw the indifference which the people shewed for them, and as he was of a bold enterprising temper. (Calmet)
Ver. 2. Men, particularly to those who have the greatest influence. Hebrew Bahalim. (Menochius) --- The argumentation of Abimelech tended to prove that monarchy was the most perfect and eligible form of government, and that it would be hard upon the people, and greatly weaken the state, if seventy princes were to be supported in all the dignity of kings. But it was easy to discern the fallacy of his reasons. The dignity of judge was not hereditary, and it does not appear that the sons of Gedeon claimed it. If it had belonged to his family, the eldest would have been entitled to it, or any of the children, in preference to this son of the servant, ver. 18. He was, indeed, born at Sichem; but the others were by no means strangers: (Calmet) and what right had the men of this town to give a ruler to Israel? (Haydock) --- Flesh, an usual expression in Scripture to denote kindred, ver. 3., Genesis ii. 23., and 2 Kings xix. 13. (Calmet)
Ver. 4. Weight. Hebrew, Chaldean, and Septuagint do not express what quantity of silver was given. (Menochius) --- But sicle on such occasions is generally supplied. (Calmet) --- Hence this sum would amount to little more than 8l. sterling. (Haydock) --- As this appears too insignificant a sum to maintain an army, (Calmet) some would supply pounds, each consisting of 24 sicles, or talents, which were equivalent to 3000 sicles. (Menochius) --- But this is without example, and the army of Abimelech was, probably, a company of banditti, or villains, who went with him to Ephra, to murder his brethren, and afterwards kept near his person. When he had got possession of his father's estate, and of the sovereign power, he found means to supply his wants. (Calmet) --- Baalberith. That is, Baal of the covenant, so called from the covenant they had made with Baal, chap. viii. 33. (Challoner) --- The custom of keeping money in temples was formerly very common. Almost all the cities of Greece sent money to the temple of Apollo, at Delphos, (Marsham, sæc. xvii.) where the people of Rome and of Marseilles had also some. The different cities had likewise holes cut in the rock of Olympia, in Elis, for the same purpose. The public treasury was, almost universally, some temple. That of Rome was the temple of Saturn. --- Vagabonds. Hebrew, "empty and inconstant" (Calmet) people who had nothing to lose, and who would not embrace any proper method of getting a livelihood. (Haydock) --- Chaldean, "seekers." Septuagint, "stupid." Symmachus, "idle and of desperate fortunes, or frantic." (Calmet) --- Such people are generally at the head of every revolution, or, at least, are ready to follow the directions of some powerful and designing man; as but too many instances, both in ancient and modern times evince; which ought to be a caution for all to watch their motions. (Haydock)
Ver. 5. Stone where criminals were, perhaps, commonly executed, that he might seem to act with justice, (Tostat) or he might slaughter his brethren on the very altar, which had been erected to God by Gedeon, after he had thrown down that of Baal. By doing so, he would seem to vindicate the idol, and gratify the people of Sichem, who were zealous idolaters, ver. 46. Joatham escaped his fury, yet he, also, uses a round number, 70, when he says you have killed 70 men, ver. 18. (Calmet) --- Abimelech himself must also be deducted from the number. Thus we say the seventy interpreters, (Menochius) though the Greek interpreters of the Bible are supposed (Haydock) to have been 72. (Menochius) --- The history of nations is full of similar instances of cruelty. Ochus, king of Persia, killed his uncle, and 80 or 100 of his sons. Phraartees, son of Herod, king of the Parthians, by a concubine, slew his father and his 30 children. (Justin. x. and xlii.) --- The Turkish emperors have shewn equal barbarity on many occasions, and they still murder or confine all their brothers. (Serar. q. 6.)
Ver. 6. Mello. We know of no such city in the vicinity of Sichem. Hebrew, "all the house of Millo:" which some take to be the town-house of Sichem, full of the chief citizens, as Mello signifies "filled up;" (Vatable) or it might designate some part of the city which had been levelled, like the deep valley at Jerusalem, (3 Kings ix. 15.; Haydock) and where some powerful family, probably the father of Abimelech's mother, might dwell. (Calmet) --- This family would interest itself the most in the advancement of the tyrant, ver. 3. (Haydock) --- Oak. Hebrew, "the plain, or oak of the statue," (alluding to the monument which was left here by Josue, ver. 37., Josue xxiv. 26) or Septuagint, "of the station," as those of Sichem might assemble here to deliberate on public affairs, (Calmet) in memory of the solemn covenant between God and the people. (Haydock)
Ver. 7. Stood on. As Abimelech was a figure of Antichrist, who will reign for a time, so Joatham denotes the pastors of the church, who shall stand up for the truth. (Worthington) --- Garizim. At the foot of this mountain Sichem was built. Joatham addressed the people of the city, probably during the absence of Abimelech, (Calmet) when, Josephus ([Antiquities?] v. 9.) says, a great festival was celebrated.
Ver. 8. Us. By this parable, Joatham expostulates with the men of Sichem, who had so basely requited the labours of Gedeon, and had given the preference to the son of a servant, who was of the most savage temper. (Haydock) --- In a spiritual sense, which the Fathers chiefly regard, heretics and schismatics act in this manner, and choose rather to be governed by those who will allow them to follow their passions, than by such governors as God has appointed, though the latter be endued with the grace of the Holy Ghost, and with all virtues, signified by the olive and other fruit trees. They prefer the bramble, or the worst dispositions, like Nemrod, Mahomet, Antichrist, &c., who, after persecuting the virtuous, and Catholics for a time, (2 Thessalonians ii.) will, in the end, prove their ruin, though they themselves be involved in the common destruction. "Fire shall rise (says Ven. Bede, q. 6.) against this bramble, Antichrist, and shall devour him, and all his together." (Worthington) --- The use of parables has been very general. (Menochius) --- Agrippa brought the Roman plebeians, who had retired to the sacred mount, to a sense of their duty, and to a love of mutual harmony with the nobles, by observing that the members once refused to supply the wants of the belly, because it did not labour like the rest. (Livy ii.) --- In the application of these parables, Maimonides justly remarks, that we must consider their general scope, and not pretend to explain every circumstance; (More. Neboc.) a remark which Origen had already made. Many things are only added for the sake of ornament. (Haydock) --- Thus we need not imagine that the people of Sichem offered the sovereign authority to many, who refused to accept of it, and at last only prevailed upon Abimelech. Gedeon had, indeed, rejected a similar offer, (chap. viii. 22.) and his other sons not endeavouring to retain the authority of their father, the Sichemites acceded to the petition of Abimelech, to anoint him king. This expression does not always imply a material unction, though such was used among the Jews. It signifies the granting of all the power of a king; in which sense it is applied to foreign princes, (Isaias lxv. 1.) and to Jesus Christ, (Daniel ix. 24.) who received the reality of that sovereign dominion, of which this unction was only a figure. (Calmet)