Two men. That is, two of their chiefs. (Challoner) --- Press. Hebrew yekeb, denotes a cistern fit to contain wine, Isaias v. 2., and Proverbs iii. 10. --- Zeb had concealed himself in it. --- Jordan. They afterwards took occasion from this exploit to extol their own valour, and to quarrel with Gedeon. (Calmet) CHAPTER VII. Ephraim. The valour and insolence of these men are placed together. Afterwards we have an account of the transactions of Gedeon in the pursuit, ver. 4. (Haydock) --- The tribe of Ephraim seems to have had some grounds for being displeased at not being summoned at first, as well as the tribes of Aser, &c., which were farther off; particularly as they sprang from Joseph, no less than Manasses, and had their portion in common. The general answers them with great respect, as otherwise their displeasure might have had very pernicious consequences. (Calmet) What could I, &c. A meek and humble answer appeased them; who otherwise might have come to extremities. So great is the power of humility both with God and man. (Challoner) (Proverbs xv. 1.) --- Could. Hebrew and Septuagint, "What have I yet done like you? (Menochius) --- Is not the gleaning?" &c. I only commenced the war; you have brought it to a happy termination, by killing the princes of the enemy. (Debrio adag. 157.) At the first siege of Troy, Telamon having entered the city before Hercules, the latter was on the point of killing him, when Telamon, collecting a heap of stones, which he said he intended for an altar in honour of "the victorious Hercules," the hero's fury was appeased. (Apol. Bibl. ii. 6.) Jordan. Notwithstanding the precautions of Gedeon, some had got over the river, whom he resolves to follow at Bethsan. This city was about 15 miles from Mount Thabor. His men had been in motion a great part of the night, and had not taken provisions (Calmet) for so long a journey; so that he was obliged to apply for some when he had crossed the Jordan. (Haydock) Soccoth. "The tents," where Jacob had encamped, Genesis xxxiii. It belonged to the tribe of Dan. (Menochius) --- The people of this town, as well as the ancients of Phanuel, returned an insolent reply to the just request of Gedeon. In cases of such extremity, all are bound to assist the defenders of their country; and the refusal is punished as a sort of rebellion, 2 Kings xxv. 10. (Calmet) Hand. Perhaps thou makest sure of taking these kings. (Haydock) We apprehend that they will return with greater forces, and punish our compliance. (Menochius) Desert. An usual mode of punishment, (2 Kings xii., and 1 Paralipomenon xx. 3.; Calmet) which the cruel irrision of Gedeon and his army, who were fighting in the cause of God and of the nation, richly called for. Tower; on the strength of which they ventured to treat him with insolence. Phanuel, "the face of God," (Genesis xxxii. 33,) was near the Jaboc. (Menochius) Resting, as the Hebrew word Korkor, signifies. (Bochart) --- Protestants have, in Karor," as if it were the name of a place. (Haydock) Tents. The Scenit\'e6, (Menochius) who inhabited part of the desert Arabia. (Calmet) --- Hurt. They had probably been mounted on camels, &c., (Haydock) and did not suspect that Gedeon would be so soon after them across the Jordan. (Menochius) Sun-rising. It would seem as if all these exploits had been performed between midnight and sun-rising, in the month of May, which is quite incredible; and hence many translate, "the sun being up." Septuagint and Theodotion, "from the height or ascent of Hares," (the situation of which we know not,) or "of the mountains," (Aquila) or "woods," (Symmachus) or perhaps "from the eastward." (Calmet) --- The Scripture does not, however, specify that all this took place in the space of six or seven hours, or of one night, but only that Gedeon came to Soccoth so early, as to take the magistrates unawares, being informed by a young man where they lived. This might probably happen on the second morning, after he had surprised the camp of the Madianites, at Jezrael. Protestants and Chaldean agree with the Vulgate, "before the sun was up." The other translations explain chares, as if it denoted the place or situation from which Gedeon was returning. (Haydock) --- Described. The text may signify either that the boy marked them out, or that Gedeon took down a memorandum of their names. (Calmet) --- He would not punish the innocent with the guilty. (Menochius) Tore. Hebrew seems to be corrupted in this place. "And he shewed (instructed or chastised) with these thorns." The Septuagint and Vulgate read the same word as ver. 7. He crushed the people with such instruments as are used to beat out corn. It is probable that he only treated the magistrates of Soccoth and of Phanuel in this manner. (Calmet) Thabor. Some of the relations or brothers of Gedeon had retired thither, as to a place of safety; and the latter wished to know what was become of them, that he might redeem them, if alive. (Calmet) --- King. They answer with flattery, insinuating that Gedeon had the air of a king. (Menochius) Kill you. They were not included in the number of the seven devoted nations, (Worthington) and the precept for destroying the Madianites no longer subsisted, Numbers xxxi. 17. (Menochius) --- The laws of war permitted the Hebrews to kill their prisoners, if they thought proper. No public executioner was necessary. Samuel killed Agag, 1 Kings xv. 32. See 3 Kings ii. 25., and 2 Kings i. 15. (Calmet) --- Gedeon had a mind to make his son partake in the victory, and punish these kings for an unjust murder of his relations. He would also inure him to fight against the enemies of God, &c. (Menochius) Age. They beg that they may die in a more speedy and noble manner. Tacitus (Hist. iv.) observes, "it was reported that Civilis exposed some of the Roman captives to his little son, in order that he might fix his arrows and javelins in their bodies." --- Ornaments. Most interpreters understand "crescents." The veneration of the Arabs for the moon, the celestial Venus, or Alilat, is well known. The Turks still make use of this sign, as Christians employ the cross on their standards, temples, &c. Men and women anciently wore on their necks or forehead ornaments of the same nature, as these camels did, Isaias iii. 18. Latinus adorned his horses in the most splendid manner. Virgil, \'c6neid vii: Aurea pectoribus demissa monilia pendent. Caligula decorated with extravagance his famous horse Incitatus, on which he designed to confer the consulate. (Suetonius) --- In Egypt the camels are sometimes painted yellow, and hung with a variety of little bells. (Vaneb.) Israel, who were in his army, and of whom he receives the earlets for his share of the spoil. (Calmet) --- But as those who staid at home received a share of the booty, and no doubt would come to congratulate Gedeon on his victory, it seems equally probable that this offer of the regal dignity was made to him in a full assembly of the people, (Haydock) which is greatly to the honour of this valiant man. (Menochius) --- Rule them. They wished to confer upon him a dignity which he did not now possess, and which he absolutely refused, being, as he thought, incompatible with the theocracy. This shews that it was not the dignity of judge, which he retained till his death, but that of king, which was so displeasing to God, when the Israelites resolved to establish it among them, 1 Kings viii. 7. (Menochius; Tirinus; Grotius; Calmet) --- Josephus ([Antiquities?] v. 8.) thinks that Gedeon wished to resign the former dignity, but was forced to retain it forty years. The judges were chosen by God, and acted as his lieutenants, so that the people having no part in their election, the Lord alone was considered as the king of Israel. Some are of opinion that the people wished, on this occasion, to make the dignity hereditary. (Calmet) --- Serarius thinks that they made an offer of the regal power to Gedeon, to his son, and grandson, only. But it seems rather that they meant to make the sovereign authority over entirely to his family, (Menochius) so great a sense had they of his courage, moderation, and just severity, of which he had given such striking proofs. (Haydock) Request. It was not then thought dishonourable to ask nor to receive presents. The most precious part of the booty had been already presented to the general, according to the custom of the heroic times. But, as the people wished to make Gedeon king, he consents to receive the earlets, as a memorial of their affection. --- Earlets. Hebrew and Septuagint (Menochius) may also signify, "each an earlet," as if he would only accept one from each soldier. The original signifies also, the rings which women put under their noses; but, as men never did, it has not that meaning here, (Calmet) though there might be women in the camp of the Madianites. (Haydock) --- Ismaelites. By this title various nations are designated. It seems almost as general as the word Arab among us. These nations were no more distinguished by these ornaments than the Hebrews themselves, Exodus xxxii. 2., and xxxv. 12. The Persians, Africans, Lybians, &c., wore ear-rings. (Calmet) CHAPTER VIII. And jewels. Some translate, "crescents (Septuagint, "little moons,") and boxes" ( netiphoth, Menochius) of perfumes, such as Alexander found among the spoils of Darius, and reserved to put his Homer in. These ornaments were also used by women, Isaias iii. 18. (Calmet) --- The eastern nations delight in perfumes. (Menochius) --- The ear-rings alone would amount to 3102 l. 10 s. sterling. (Haydock) An ephod. A priestly garment; which Gedeon made with a good design: but the Israelites, after his death, abused it by making it an instrument of their idolatrous worship, (Challoner) and perhaps consulting their idols with it. No law forbad the making of such a garment. (Menochius) --- It was not peculiar to the high priest, since we find that Samuel and David occasionally wore the ephod, (2 Kings vi. 14,) and probably Gedeon would, on public occasions, do the like with this most costly one, which would serve to remind the people of the victory which they had gained over Madian. The chief judge in Egypt wore a great golden chain and collar, adorned with curious figures, as a mark of his dignity. (Diodorus ii. 3.) This monument of the victory, and of the dignity of Gedeon, became, after his death, an occasion of superstition to the people, who foolishly imagined that they might consult the Lord, wherever an ephod was found. See chap. xvii. 5., and Exodus xxv. 7. The began to neglect the tabernacle, and to form a religion of their own choice. Many think that Gedeon was guilty of indiscretion in making it. (St. Augustine, q. xli.; Lyranus; Estius) --- But the thing was in itself indifferent. He did not intend to arrogate to himself the privileges of the Levitical tribe. The Scripture nowhere condemns him, but speaks of his faith and of his death with honour, ver. 32., and Hebrews xi. 3. --- With it. Hebrew, "after it or him," which may either signify that this superstition took place after the death of Gedeon, (Septuagint; Pagnin; Menochius) or in consequence of the making of the ephod. (Jonathan; Drusius; Protestants; &c. versions; Calmet) --- And to. This explains how it affected Gedeon, who was probably dead. He suffered in the ruin of his family, (Haydock) as it is explained in the following chapter. (Menochius) His concubine. She was his servant, but not his harlot; and is called his concubine, as wives of an inferior degree are commonly called in the Old Testament, though otherwise lawfully married. (Challoner) --- They had not all the privileges of wives; (Genesis xxv. 6,) and their children could not claim the inheritance. (Calmet) --- Abimelech means, "my (Haydock) father king;" alluding to the dignity of Gedeon; or perhaps the mother imposed this name, hoping that her son would obtain the highest honours. Josephus calls her Druma. She dwelt at Sichem, to which place the judge of Israel often resorted, though his usual residence was at Ephra. This son of theirs is included among the 70. Good. He left an excellent reputation, and died in God's friendship. (Menochius) After. This is the most solid proof of Gedeon's piety, since he kept the people in awe, and faithful to the Lord during his life. --- God. Hebrew, "and appointed Baal Berith their god," or goddess; for Berith, "of the covenant," is feminine. In the temple of this idol, the citizens of Sichem kept money, chap ix. 4. The pagans had many gods who presided over treaties; and the parties were, it seems, at liberty to choose whom they thought proper. They commonly pitched upon Jupiter, who is, therefore, styled Zeus orkios, or Dius fidius, or Fistius Jupiter. (Laertius. in Pythag.; Halicar. iv.) A statue "of Jupiter for oaths," was seen at Olympus, holding the thunderbolts in his hands, ready to hurl against those who proved faithless. (Pausan. Eliac.) Philo of Byblos speaks of the Ph\'9cnician god Eliun, "the High," and (Calmet) of the goddess "Beruth," which last has a visible connection with Berith. The former title is sometimes given to the true God in Scripture. The city of Berytus was so called, probably in honour of the latter. Nonnus seems to have styled her Beroe. (Bochart; Chanaan ii. 17.) --- Pliny ([Natural History?] xxxi. 1.) mentions the god Briaze, at the foot of whose temple runs the river Olachas, the waters of which are said to burn those who are guilty of perjury. The Chaldean reads, "they chose Beel-kiam for their error." Amos (v. 26.) speaks of the images of Chiun. May he not be the same as Berith or Kiam? Spencer says, that Chiun was Saturn: but Vossius thinks it was the moon. (Idol. ii. 23.) (Calmet) Mercy is here put for many virtues: gratitude, justice, kindness, &c. (Menochius) --- The Israelites did not take care to provide for (Calmet) the family of one who had rendered them such essential services. (Haydock) 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) 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 al 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) 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 8 l. 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, s\'e6c. 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) 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.) 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) 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. 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) Leave. But, would this advancement prove any disadvantage? The king is bound to give himself up wholly for the good of the public, so that he must frequently be full of anxiety and care. (Calmet) --- Use of. The olive-tree is introduced, speaking in this manner, because oil was used, both in the worship of the true God, and in that of the false gods, whom the Sichemites served. (Challoner) --- The pagans burnt lamps in honour of their idols, and anointed their statues: unguentoque lares humescere nigro. (Prud., contra Sym. 1.) --- They also anointed their military standards at Rome. (Pliny, [Natural History?] xiii. 3.) --- The same author observes, that "two sorts of liquor are very delightful to the bodies of men: wine to drink and oil for the outside: intus vini, foris olei. (B. xiv. 22.) --- Men use oil to strengthen and foment their bodies, as well as to give them light. (Calmet) --- It spiritually denotes the grace of God, which establishes the peace of the soul, as the fig-tree signifies the sweetness of God's law, producing good works, and the vine shews forth those noble actions, which are performed without the affection of outward show; and which are therefore, most agreeable both to God and to men. (Worthington) --- Promoted. Some translate the Hebrew, "to put myself in motion for," Syriac, &c. We might also render, "which honoureth the gods, (or the judges) and men to come to be promoted among (or disquieted on account of) the trees." Sweetness. The fig is the sweetest of fruits, and is regarded as the symbol of sweetness. (Aristop.[Aristophanes?]; Bonfrere) Cheereth God and men. Wine is here represented as agreeable to God, because he had appointed it to be offered up with his sacrifices. But we are not obliged to take these words, spoken by the trees in Joatham's parable, according to the strict rigour of divinity; but only in a sense accommodated to the design of the parable expressed in the conclusion of it. (Challoner) --- The same word, Elohim, which is translated God may also signify any powerful man, as in ver. 9. (Haydock) --- Yet wine may be said to cheer God, in the same figurative sense, as the odour of victims is sweet and delightful to him. (Calmet) --- He is pleased with the devotion of men, and requires these things as a testimony of their love and fidelity. (Haydock) --- Joatham might speak according to the notions of the idolaters, who thought that their gods really fed on ambrosia and nectar, and were pleased with the smell of victims and of perfumes. That wine cheereth the heart of man needs no proof, Psalm ciii. 15. --- Tunc veniunt risus, tunc pauper cornua sumit.---Tunc dolor et cur\'e6 rugaque frontis abit. (Ovid) Bramble. Septuagint rhamnos, "the white, or hawthorn." Some suppose that atad means "a wild rose, (Vatable) thistle," &c. (Calmet) --- It is here put for any base and ambitious man. (Worthington) Shadow or protection, Psalm xvi. 8., and Baruch i. 12. (Calmet) --- Joatham hints at the insolence of Abimelech, (Haydock) and foretels that he and his foolish subjects will soon be at variance, and destroy each other. Fire is often put for war. The people of Sichem began soon to despise their new king, and he made war upon them, and destroyed their city; though the people afterwards took ample revenge, ver. 20. (Calmet) --- Tyrants promise much, but their rage soon falls upon the more wealthy and powerful citizens, (Haydock) here signified by the cedars. (Menochius) You are. People are answerable for the injuries which they do not prevent, when they have it in their power. (Calmet) --- Many of the citizens of Sichem had assisted Abimelech, ver. 4. --- Brother. The ties of kindred could not hide their ingratitude and cruelty. (Haydock) Town of. Hebrew, "the house of Mello," ver. 6. (Calmet) --- the imprecation of Joatham was prophetical. He had not the smallest doubt but the people had done wrong; (Haydock) and the three different fruit-trees, which rejected the offer of promotion, represented all the virtuous Israelites, who knew that they could not lawfully assume the regal or judicial authority, without the divine call. Ezechiel (xvii. 24,) attributes knowledge to trees by the same figure of speech, as Joatham does here. (Menochius) Bera. Hebrew, Bar or Beera, "the well." There was a place of this name in the tribe of Ruben, where the Israelites encamped, Numbers xxi. 16. Bersabee, in the tribe of Juda, was another famous well, and it is probable that Joatham would retire to some distant place. (Haydock) --- St. Jerome mentions a Bera, eight miles north of Eleutheropolis; and Maundrell speaks of another, about 21 miles from Sichem, on the road to Jerusalem. The dominion of Abimelech did not extend far. (Calmet) Spirit. God permitted the spirit of discord to arise, like an executioner, (Calmet) to punish the sins both of the ruler and of his subjects. (Haydock) --- St. Augustine (q. 45.) observes, that God caused the people to be sorry for what they had done: but they afterwards proceeded to acts of violence and enmity, at the instigation of the devil, to whose advice they gave ear, in consequence of their former transgression. (Worthington) --- The common people began to open their eyes, and beheld the cruelty of Abimelech, and of some of the principal citizens, who had espoused his cause, with abhorrence. (Menochius) --- They reflected on the justice of Joatham's parable, which tended to rouse them not to suffer the tyrant to remain unpunished any longer. (Haydock) --- Detest him. Hebrew, "revolted against (or dealt treacherously with) Abimelech, that the crime (or punishment of the murder) of the, &c., might come, and their blood be laid upon," &c. (Haydock) --- God permitted that Abimelech should be punished by those very men who had been the occasion of his sin. To obtain the sceptre over them, he had committed the most horrible cruelty. (Calmet) Coming. Abimelech resided at Ephra, having appointed Zebul governor of Sichem, from whom he received information of what was doing. The malcontents began to plunder his adherents; (Calmet) and as it was the time of vintage, they gave way to all the sallies which fury, heated by wine, can suggest; particularly after Gaal, a powerful man of the neighbourhood, came to put himself at their head, ver. 28. (Haydock) Cups. Such revellings were common in the days of vintage; (Isaias xvi. 10., and Jeremias xlviii. 33,) and they generally accompanied the heathenish sacrifices, chap. xvi. 24. They went to give thanks to their god, for having delivered them, (Calmet) as they thought, from the power of Abimelech. (Haydock) Sichem. Why should this ancient city be thus degraded? This son of Jerobaal deigns not to reside among us, but sets one of his servants over us! (Haydock) --- He mentions Jerobaal instead of Gedeon, to remind the people of the indignity formerly offered to their great idol, by the father of their present ruler. (Menochius) --- Hebrew may have another sense. "Who is Abimelech?....Is he not the son of Jerobaal, and Zebul his officer? Serve the men of Hemor," &c. It seems that Gaal was of the race of Chanaan, by the manner in which he speaks of Hemor, whose history is given, Genesis xxxiv. Many of the same nations might still inhabit Sichem, (Calmet) which made the people so bold and zealous in the adoration of Baal. (Haydock) --- The insidious Gaal hence takes occasion to propose to his countrymen, that they had better acknowledge the authority of their ancient magistrates, who occupied the place of Hemor. (Calmet) --- But he immediately insinuates, that the most effectual method to expel the tyrant, would be to vest him with the sovereign authority. (Haydock) (ver. 29.) --- The party of Abimelech was now the weaker. (Calmet) Thee. Hebrew, "they besiege (Calmet) or fortify the city." (Haydock) --- The partizans of Gaal attacked those who were still favourable to Abimelech, and fortified themselves as much as possible, in those parts which they had already seized. (Vatable; Drusius) --- Or as tsarim means "enemies," we may as well translate, "lo, the enemies are in (or with) the city against thee." (Calmet) Places. Hebrew, "companies, (Haydock) or heads." He divided his army into four parts, over each of which he appointed a commander. (Calmet) CHAPTER IX. To Zebul. It seems the latter had acted with such dissimulation, that Gaal supposed he had come over to his party. Zebul laughs at him, as if he were disturbed with groundless fears, (Haydock) in order that Abimelech may take him unawares. (Menochius) Midst. Hebrew Tabur, here signifies "a little hill, or the navel," which title is given to places which are elevated and in the centre of the country, Ezechiel xxxviii. 12. (Josephus, Jewish Wars iii. 2.) Varro mentions the lake of Cutilia, as the navel of Italy. The wood of Enna and Etolia are styled the navel of Sicily and of Greece, by Cicero and Livy. (Bonfrere; Calmet) --- Oak, which is probably mentioned, ver. 6. (Menochius) --- Hebrew, "another company comes by the oak or plain of Mehonenim," which may signify, "of the augurs." Septuagint, "of those who make observations," apobleponton. (Calmet) Ruma may be the same place as Arimathea, between Joppe and Lidda. (St. Jerome) (Menochius) --- But this seems to be too remote from Sichem, (Haydock; Bonfrere) in the neighbourhood of which Abimelech halted, to give the citizens time to enter into themselves, (Calmet) and to open their gates to him without farther resistance. Gaal entered the city after his defeat: but was forced the next day to leave it by Zebul. Whereupon he was met by two divisions of Abimelech's army, which routed him, and pursued the fugitives, while the king marched straight to the city; and though he had a party within the walls, headed by Zebul, (Haydock) unless he was slain, (Calmet) the rest of the inhabitants made such a stout resistance, that the tyrant resolved to demolish the city, when he took it, at night. (Haydock) Sowed salt. To make the ground barren, and fit for nothing; (Challoner) and to testify his eternal hatred towards the place, as salt is the symbol of duration. See Deuteronomy xxix. 23., Sophonias ii. 9., and Jeremias xvii. 6. --- Salsa autem tellus &qu\'e6 perhibetur amara---Frugibus infelix. (Virgil, Georg. ii.) Notwithstanding the fury of Abimelech, Sichem was afterwards rebuilt, and became as fertile as before. The city of Milan was destroyed and sowed with salt in 1162. (Sigon.) --- The houses of traitors were formerly treated in this manner in France, (Brantome) as was that of the admiral ed Chatillon. (Calmet) --- See on this custom Bochart, animal. iii. 16. --- Some think it denoted that the ground might henceforth be cultivated, and grow corn where houses had stood. Salt is the source of fertility, if there be not too much of it. (Haydock) Tower. Serarius thinks it was the house of Mello, out of the city, ver. 6. (Menochius) --- It was the citadel, large enough to contain 1000 soldiers. They durst not, however, stop here to encounter Abimelech, but retired to the temple, either because it was still stronger and higher, or in hopes that they would be secure, on account of the veneration (Calmet) to which the place was entitled among the idolaters. --- Berith. Protestants, "they entered into an hold of the house of the god Berith." Septuagint, "of the covenant." (Haydock) --- Where, &c., is added by way of explanation, (Calmet) except the word strong, which the Septuagint render ochuroma, "a fortress." The tower and temple seem to have been contiguous, since Abimelech, by setting fire to the tower, destroyed these people at the same time, ver. 49. (Haydock) Selmon. This mountain lay towards the Jordan, and was covered with trees and snow, Psalm lxvii. 16. (Menochius) --- Bough. Septuagint, "a burden or faggot of sticks." Josephus observes that they were dry. (Calmet) And so. Hebrew and Septuagint, "upon them, so that all the men of the tower of Sichem died also, about a thousand men and women." The sanctity of the place where they had taken refuge, made no impression upon the tyrant's mind, who was equally devoid of religion as of humanity. (Haydock) Thebes, about 13 miles from Sichem, towards Scythopolis. (Eusebius) --- Besieged. Hebrew, &c., "took," as the sequel shews, (ver. 52,) since Abimelech was killed, as he was attacking the tower or citadel, in the midst of the city. (Calmet) Battlements, or roof of the tower, which was flat. Hence the defendants hurled down stones, &c., upon the enemy. Above, or "of the upper millstone," according to the Hebrew and Septuagint. Pyrrhus met with a similar fate at Argos. Plutarch observes, (in Scylla) that the Lacedemonians did not like to attack walls, because the bravest men are there often slain by the greatest cowards. (Calmet) --- Hence Joab puts this advice in the mouth of David, that it is imprudent to come too near the walls, 2 Kings xi. 21. --- Skull, (cerebrum) "brain." Yet the tyrant's understanding was not perhaps so much impaired, as to excuse him for commanding his armour-bearer to kill him. (Menochius) Slew him. The ancient heroes were always attended by their armour-bearers. (Calmet) --- Marius ordered his servant to run him through, that he might not be exposed to the insults of his enemies; and V. Maximus (vi. 8,) greatly commends the servant for doing so. Nihil eorum pietati cedit, a quibus salus Dominorum protecta est. David was not of the same opinion, since he punished the Amalecite who pretended that he had rendered this service to Saul, 2 Kings i. 16. The Christian religion condemns both those who engage others to take away their life, and those who comply with the impious request. Hercules was affected in the same manner as Abimelech, when he found that he was to die by the malice of a woman. O turpe fatum! femina Hercule\'e6 necis---Auctor feratur. (Seneca) --- The Lacedemonians were not eager to besiege Argos, when they saw that the women were engaged in its defence. (Pausan. ii.) (Calmet) --- Notwithstanding the wicked precaution of Abimelech, what he so much feared took place; for Joab said, Did not a woman cast a piece of a millstone upon him from the wall, and slay him in Thebes? (2 Kings xi. 21.) His skull was so much fractured, that he had received a mortal wound: the sword only hastened his death. Thus was he justly punished with a stone, who had slaughtered 68 or 69 of his brethren upon one stone. (Haydock) --- He can only be considered as an usurper or tyrant, since he was neither chosen by God nor by the Israelites in general. Hence he is only said to have reigned at Sichem. (Cornelius a Lapide) --- He was going to extend his conquests over other cities and tribes, when he was slain at Thebes. (Josephus) (Haydock) Uncle of Abimelech, i.e., Half-brother to Gedeon, as being born of the same mother, but by a different father, and of a different tribe. (Challoner) --- The wife of Joas might have been married to a person of the tribe of Issachar, by whom she had Phua, who was half-brother of Gedeon. (Haydock) --- Thola was cousin-german of Abimelech. (St. Augustine, q. xlvii., &c.) The Israelites elected Thola for their judge, (Abulensis) out of respect to Gedeon, (Cornelius a Lapide) that he might put an end to the commotions which had been excited by the tyrant. (Menochius) -- Joatham might be passed over on account of his youth. The Septuagint and Chaldean have "Thola, the son of Phua, the son of his uncle by the father's side," which may be true, if the brother of Gedeon adopted him; or this uncle might refer to Abimelech. The uncertainty arises from the Hebrew Dodo, which may be taken as a proper name. "Phua, the son of Dodo;" (Pagnin; Protestants, &c. Haydock) or as denoting a relation, the paternal uncle of Abimelech, or of Thola, (Bonfrere, &c. Calmet) or simply "his kinsman." The Hebrew, Septuagint, &c., assert that Thola "arose to defend or to save Israel." He seems to have kept all quiet during the 23 years of his administration. --- Samir. Septuagint (Alexandrian) reads "Samaria;" but the city was not built till the reign of Amri. There was a city on a mountain, (Haydock) called Samir, in the tribe of Juda, (Josue xv. 48,) different from this. (Menochius) --- People were at liberty to dwell where they pleased, out of their own tribe. (Calmet) --- This judge was buried among the Ephraimites. (Haydock) --- But we know not the exact place where Samir stood. (Calmet) --- There seems, however, to be no inconvenience in allowing that there was a town in the vicinity of Sichem, long before Amri made Samaria the capital of his kingdom; (see 3 Kings xiii. 22., and xvi. 24,) and here Thola might reside. He was probably the eldest, or of the second branch, of Issachar, of great nobility and virtue, and the 10th judge of Israel. Years. S. Severus says 22, making the reign of Jair of equal length. Cum \'e6que viginti &duos annos principatum obtinuisset. But this is contrary to all the best chronologers. The fidelity of the Israelites seems to have been of no longer continuance at this period than usual, as we find that they relapsed into idolatry again, at least after the death of Jair, within 45 years after they had been scourged by the tyrant Abimelech, ver. 6. (Haydock) Havoth Jair. This name was now confirmed to these towns, which they had formerly received from another Jair, Numbers xxxii. 41. (Challoner) --- Sixty are there specified, and only 30 here, which might either be the same, or different from those villages to which the former Jair had left his name. Grotius thinks that judge Jair was the son of Segub, who left 23 cities to him. These, with seven belonging to his grandfather, Hesron, make up the number here specified, 1 Paralipomenon ii. 22. --- The Hebrew does not say that these 30 cities were called after the judge: "they had 30 cities, which are called Havoth Jair, " &c. (Calmet) --- Some copies of the Septuagint add "two" to the number of sons, asses, and cities, as if there had been 32 of each. In other respects they agree with the original. It was formerly a mark of distinction to ride on fair asses, chap. v. 10. (Haydock) --- St. Jerome thinks that horses were prohibited, as they were in Egypt, without the king's leave. But we nowhere find this law recorded , (Calmet) and it is not universally true that it existed. (Menochius) (Hieropolit. iii. 15.) --- Some have inferred from Jair's children having 30 cities, that he exercised a sovereign authority over Israel: but he might only give his children the authority of magistrates in them, as Samuel did, 1 Kings viii. (Estius) --- We know not by what means Jair was raised to the chief command, nor what he did for the benefit of the people. He is supposed to be the same who is called Bedan, 1 Kings xii. 11. Serarius; Usher, &c.); though others think that Bedan is a title of Samson. He was of the tribe of Manasses in Galaad. Having kept the people under due restraint during his administration, they burst forth, like a torrent, at his death, and, on all sides, abandoned themselves to a multiplicity of idols, so that God made some difficulty in restoring them again to favour. (Haydock) --- Cornelius a Lapide thinks that they had begun to relapse 18 years before the death of Jair, and were, consequently, chastised by the Ammonites. Serarius is of a contrary opinion, though Houbigant rather inclines to the former sentiment, as it is not said that Jair gave rest to the land, nor more than Samgar. (Haydock) Camon is placed in Galaad by Adrichomius, though St. Jerome mentions another, six miles from Legion, where he supposes that Jair was buried. It seems more natural to say that he was interred in his own country, on the east side of the Jordan. (Bonfrere) --- It is, probably the same city as Hamon (1 Paralipomenon vi. 16,) and Hammothdor, Josue xxxi. 32. (Calmet) Gods. The sun and moon were principally adored among these nations, under different names. Ammon. While these infested the eastern parts, the Philistines made incursions into the territories of their neighbours. (Haydock) --- This servitude resembled that of Madian. Jephte attacked the Ammonites, and Abesan, with other judges, made head against the Philistines (Calmet) in the west. (Haydock) Years by the Ammonites, whose dominion was suppressed by the victory of Jephte. When the servitude commenced is uncertain, ver. 4. Hebrew, "and that year they vexed," &c. (Calmet) --- Roman Septuagint, "at that time." Grabe's copy has "in that year;" and though the former expression appear to be more indefinite, yet it must refer to some period, (Haydock) either prior to the death of Jair, (Salien) or subsequent to that event. (Eusebius; Genebrard.) --- The text will not decide with certainty. How long the Philistines harassed Israel is specified, chap. xiii. 1. Exceedingly. Not only those who lived in Galaad, but also three tribes on the west of the Jordan, were treated as the half tribe of Manasses had been, (Calmet) when Gedeon delivered them. (Haydock) Said by the mouth of an angel, or of some prophet. (Menochius) Chanaan. Hebrew, "Maon." Septuagint (Roman and Alexandrian), "Madian." The Maonites are styled Mineans by the Septuagint (1 Paralipomenon iv. 40,) and these inhabited Arabia, (Diodorus iii. 42,) and might join themselves to Madian and Amalec, in their attacks upon the Israelites. As for Chanaan, which other editions of the Septuagint retain, we know that they were domestic enemies, like thorns in the sides of Israel, Josue xxiii. 13. All the persecutions, which the Hebrews had to undergo, are not particularized in this book. (Calmet) --- They were grievously tormented in Egypt, they had to contend with the Amorrhites at their first entrance into the land. (Haydock) --- The Ammonites and Amalecites had assisted Eglon before, and the Philistines had attacked Samgar. The Sidonians, it seems, had also greatly molested those who lived near them, and probably were the auxiliaries of Jabin. (Calmet) --- But the Chanaanites were ready to fall upon every weak spot, living in various parts of the country, (Haydock) and continually tempted the people of Israel to abandon the service of God. (Calmet) No more, so readily as I have done formerly. I will make you feel the rod of your oppressors. (Haydock) --- Unless you change your conduct, I will never deliver you. (Calmet) Go. This is not a command, but an ironical expression, as Deuteronomy xxxii. 38. Time. They are willing to suffer from the hand of God, (2 Kings xxiv. 14,) if they prove inconstant any more. (Menochius) Touched. Literally, "grieved." Hebrew, "his soul was straitened," as in joy it is said to be enlarged. He speaks of God in a human manner. (Calmet) (Genesis vi. 6.) (Menochius) Together, as people sure of victory. --- Galaad, the capital of the country of the same name. It belonged to Gad. --- Maspha, near the springs of the Jaboc, Josue xi. 3., and xiii. 26. (Calmet) --- It signifies "a watch-tower." (Menochius) Galaad. It seems non of them durst accept the offer, as the first onset was the most hazardous. Hence they invited Jephte to take upon him the command. The Israelites consulted the Lord on a former occasion, who should begin the attack upon the Chanaanites, chap. i. 1. In these wars much depended on one battle. The wars were seldom protracted to such a length as they have been since. (Calmet)