Haydock's Catholic Bible Commentary: Judges
Ver. 15. Aod, signifies "praise," whence perhaps Josephus calls him Judes which has the same import. (Menochius) --- He was a descendant of Jemini or Benjamin, by his son Gera, Genesis xlvi. 1. --- Right. Septuagint and many interpreters agree, that Aod was "Ambidexter," a quality which Plato exhorted those who were designed for war, to strive to acquire. Several of the heroes before Troy are praised on this account; and the Scripture takes particular notice of 700 citizens of Gabaa, who could use both hands alike, and could hit even a hair with a stone, chap. xx. 16. The Jews explain itter, very absurdly; Aod "had his right hand maimed or tied:" (Calmet) and Protestants render "a man left-handed." (Haydock) --- This would be a very awkward recommendation for a warrior, though it is pretended that such are more resolute, and more difficult to encounter than others. The number of the men at Gabaa who are praised for their skill, as well as the brave men of David, (1 Paralipomenon xii. 2,) shews sufficiently that the term does not mean left-handed. But the Scripture here takes notice that Aod could use his left hand so well, because he placed his dagger, contrary to custom, on his right side, and the motions of his left hand would not be so narrowly watched. Rufin does not agree with the present text of Josephus, which indeed seems very confused, saying, "that all the strength of Aod lay in his left hand." Gelenius also translates, utraque manu ex æquo promptus; (Antiquities v. 5,) so that perhaps the Greek of Josephus may have been altered. --- Presents; that is, tribute; an odious expression, instead of which the Scripture often puts presents, 1 Kings x. 27., and 1 Paralipomenon xviii. 2. No tribute was imposed in Persia till the reign of Darius Hystaspes; the subjects had to make presents to the king. (Herodotus iii. 89.) (Calmet)
Ver. 16. He made, or procured, though it was formerly honourable for a person to do such things himself. (Calmet) --- Hand. Hebrew gomed, is translated by the Protestants, "of a cubit length," (Haydock) though the term is never used elsewhere for that measure. Septuagint have spithame, a measure of 12 fingers. --- Garment. The sagum, as well as the Septuagint mandua, from the Hebrew mad, denote a military garment. But such a dress might have rendered Aod suspected, (Calmet) unless an uniform might then be deemed a suitable dress for an ambassador. (Haydock) --- Thigh. The Jews wore the sword there; (Psalm xliv. 4,) and it would be more convenient on the left thigh, as the nations of Gaul and Germany had it, while the Roman cavalry wore the sword on the right; and the infantry had two swords, the long one on the left, and a shorter, about an hand's length, on the right. (Josephus, Jewish Wars iii. 3.) (Lipsius)
Ver. 17. Fat. The ancient version used by St. Augustine had, "lean," which he justly took in an ironical sense. Septuagint asteios, signifies "beautiful and genteel." (Calmet) --- Serarius explains it in the same sense as the Vulgate. (Menochius)
Ver. 18. Him; or according to the Hebrew, Septuagint, and Chaldean, "he sent away the men who had brought the presents." (Calmet) --- But it seems he followed after them as far as Galgal, (Haydock) whence he returned, as if he had been consulting the oracle, and had orders to communicate something of importance to the king, unless we translate, "He dismissed, &c., (19.) and as he was returned from the idols at Galgal, he said," &c., at the same interview. (Calmet) He would not expose his companions to danger. (Menochius)
Ver. 19. Idols. Hebrew pesilim. Some take these to be only heaps of stones. Protestants, "quarries." (Haydock) --- But the Septuagint, &c., represent them as "carved" idols. The same expression is used [in] Exodus xx. 4., &c. The Moabites had probably placed idols here, to profane that sacred place, which was resorted to out of devotion by the Israelites, Osee iv. 14., and Amos iv. 5. Here also the prophets inform us that the ten tribes adored and consulted idols; resembling perhaps that of Michas, chap. xvii. 4. --- Silence to Aod, (Calmet) that none of the people might be able to divulge the secret. Hebrew, "be thou silent." (Menochius)
Ver. 20. Alone. Hebrew, "Aod approached unto him, and he was sitting in a summer parlour, which he had for himself, alone." It seems to have been a private closet, to which he retired for greater secrecy, as his officers concluded that he was there only to ease nature. (Haydock) --- It might be rendered, "a hall of audience." (Calmet) --- But the place where Aod presented the tribute, was more probably of this description, and Eglon retired thence into a back parlour, and was followed by Aod, alone, ver. 24. (Haydock) --- A word. What Aod, who was judge and chief magistrate of Israel, did on this occasion, was by a special inspiration of God: but such things are not to be imitated by private men. (Challoner; St. Augustine, q. 20.; Numbers xxv. Worthington) --- Hebrew, "a thing (message, &c.) from God, (Aleim) or the gods." Probably the king would imagine that he was speaking of the idols at Galgal, and being full of awe for them, would be off his guard, and rise up out of respect. See Numbers xxiii. 18., and Exodus iii. 5. (Calmet) --- But as the word Elohim was only abusively applied to idols and to great men, Aod might say with truth, that he had a word or an errand from Elohim to the king, without minding in what sense Eglon would take the expression. See St. Augustine, q. 20., and Origen, hom. 4. Though God permitted this king to attack his people, and to scourge them for a time, he did not approve of his injustice, and now authorized the chief magistrate of Israel to revenge their wrongs. (Haydock) --- God is the arbiter of our lives, and may order whomsoever he pleases to put us to death. But the doctrine of J. Huss, who preached, "It is lawful for every subject to kill any tyrant," was condemned in the Council of Constance. David severely punished the man who pretended that he had slain Saul. The first Christians never entered into any revolt against those cruel and impious emperors who oppressed them, and whose title to the throne was evidently unjust. See Romans xiii. 1. Under what government are all satisfied, or of the same religion with the sovereign? Even if any should pretend that they have an order from God to kill a tyrant, they must give proof of their commission to the lawful superiors, or they must expect to be treated as fanatical impostors. (Calmet) --- Throne; or Hebrew, "seat." The throne of state would not probably be placed in a retired chamber. (Haydock) --- The king rose up out of respect to the deity; (Menochius)
and at the same moment, Aod plunged the dagger into his bowels. (Haydock)
Ver. 22. With, &c. Hebrew [and] Protestants, "And the haft also went in after the blade, and the fat closed upon the blade, so that he could not draw the dagger out of his belly, and the dirt came out." By the word belly, the Jews mean all the vital parts. (Calmet) --- The wound was so deep, that Aod did not think proper to strive long to extract his sword; and indeed, being all bloody, it would have only tended to excite suspicion. (Haydock) --- The Chaldean agrees with the Vulgate in rendering parshedona "excrements," though it seem to be rather irregularly in construction with a masculine [], &c. If we should read peristana, "a porch," the difficulty would be avoided. (Calmet) --- Septuagint, "(23) and Aod went out into the porch, (prostada) and he shut the doors of the upper chamber....(24) and he himself went out." (Haydock)
Ver. 24. Door. Lyranus would prefer porticum, "the porch," as the Chaldean explains the Hebrew by exedra, a portico highly ornamented with pillars and seats, where the princes formerly used to administer justice. Homer gives a grand description of the portico of Alcinous. (Odessey) (Haydock) --- See that of Solomon described, 3 Kings vii. 6. (Calmet) --- The Roman Septuagint adds after prostada, what may perhaps be a second version, "and he went through those who were drawn up," or the guards. He shewed no signs of fear. (Haydock) --- It was not necessary for him to take the key with him, as a common one was used for several chambers, and was necessary only to unloose some bands, with which the doors were fastened. The keys in the East are very large, and of a very different construction from ours. (Calmet) --- Nature. Hebrew, "he covereth his feet." The ancients did not wear breeches: they covered themselves with great care. (Calmet) See Deuteronomy xxiii. 13. (Haydock) --- Parlour. Hebrew, "chamber." Septuagint, "bed-chamber."
Ver. 25. Ashamed, perceiving that their hopes had been vain, (Calmet) and not knowing what to do, (Menochius) they began to fear the worst. (Haydock)
Ver. 26. Confusion. Hebrew, "tarrying," as they waited a long time before they ventured to open the door.
Ver. 27. Seirath seems to have been on the road from Galgal to Mount Ephraim. Some conjecture that Josephus speaks of it under the name of Syriad, (Calmet) where he saw the inscriptions, which he asserts were left by the children of Seth before the deluge. (Haydock) --- They might perhaps be the idols which are mentioned here.