القضاة

القضاة 6:1

Ver. 1. Madian. This nation had formerly been almost extirpated by Moses.

Num. xxxi. 7, &c.

H. --- But they had re-established themselves, and dwelt in the neighbourhood of the Moabites, whom they had assisted. They new made a league with Amalec, and other eastern nations, (C.) in order to revenge themselves upon the Israelites. H. --- Madian was a descendant of Abraham by Cetura. Gen. xxv.

2. The shortness of the servitude, which the Israelites had to suffer from them, was compensated by its severity. M.

القضاة 6:2

Ver. 2. Resist is not expressed in Heb. 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. H.

القضاة 6:3

Ver. 3. Amalec was formerly widely dispersed through Arabia. Some dwelt to the south of the promised land. Ex. xvii. Num. xiii. 3. 1 K. xv. 6. and xxxi. 1. But these inhabited the eastern countries, concerning whom Balaam spoke, Num.

xxiv. 20. The Amalecites were scattered from Hevila upon the Euphrates, as far as the Red Sea and Sur, which is near Egypt. 1 K. xv. 7. and xxvii. 8. The other eastern nations denote those who inhabited the desert Arabia, the Moabites, Ammonites, Idumeans, Cedarenians, &c. Isai. xi. 14. Jer. xlix. 28. Ezec. viii. 7.

القضاة 6:4

Ver. 4. Blade. Heb. "the increase of the earth." They waited till the corn was almost ripe, and what they could not carry off they destroyed. C. --- It seems they had allowed Gedeon time to gather in some corn, (v. 11.) and other Israelites would seize their opportunity, and perhaps cut the corn before it was perfectly ripe, which the Vulg. may insinuate by mentioning the blade. ---

Gaza. They ravaged the whole country from east to west. H. --- 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 Isrealites might cultivate the earth. C. --- In the extremity of famine, the flesh of asses would have been used to sustain life, as the text insinuates. H.

القضاة 6:5

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. S. Jer. Joel ii. Bochart. C. Gen. x. 4.

القضاة 6:8

Ver. 8. A prophet. The people no sooner repent, than God shews them mercy.

H. --- 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 C. ii. 1. C.) though he might continue to exercise his authority afterwards. M. --- S. Aug. (q. 31,) thinks that the angel (v. 11,) is here called a prophet, because he appeared in human form.

W.

القضاة 6:10

Ver. 10. Fear not. Idols can do you no hurt, if you continue faithful to me. H. ---

Shew them no respect or worship. The fear of Isaac means the God (C.) whom Isaac worshipped, Gen. xxxi. 42.

Idolatry owed its rise to a groundless fear: primos in orbe deos fecit timor.

Lucret. The pagans offered sacrifice to Paventia, to fear and paleness, &c. that they might be secure from them.

Lactan. H.

القضاة 6:11

Ver. 11. Angel; Michael. M. --- Some think it was the prophet who had addressed the people, or Phinees, according to the Rabbins. See S. Aug. q. 31.

Others believe it was the Son of God, who takes the name of Jehovah.

Broughton and other Protest. --- 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 Par. viii. 18.

Heb. might be rendered,

"Joas, the Abiezerite." C. 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. Heb. 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. Isai.

xxviii. 27. Ruth ii. 17. C. --- 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, v. 33. H.

القضاة 6:12

Ver. 12. Is. We should naturally translate, be with thee, if the answer of Gedeon did not shew (C.) 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, v. 15.

القضاة 6:13

Ver. 13. My lord. This he says out of respect, supposing that he was addressing a prophet, (H.) 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. M.

القضاة 6:14

Ver. 14. Lord, Jehova. H. --- The Chal. and Sept. have, "the angel of the Lord,"

as the best interpreters understand it. C. --- Upon him, with benevolence and an air of authority, that he might know that he was speaking to some one more than man. H. --- Strength, with which I have endued thee. M. --- 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. H.

القضاة 6:15

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. Ch. ---

Heb. and Sept. lit. "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. Mic. 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.

القضاة 6:17

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. C. --- He began to perceive that he was talking with some person of authority: (H.) yet still he did not suspect that it was a spirit, otherwise he would not have offered food, nor would he have been so such surprised and afraid, only when the angel disappeared so suddenly, v. 22.

القضاة 6:18

Ver. 18. A sacrifice, or some provisions to present unto thee. Heb. 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. C. iii. 15. Gen. xliii. 14. C. --- To sacrifice, often means to kill things for a feast, Mat. xxii. 4. What Gedeon brought, was afterwards turned into a sacrifice by the angel, v. 21. M. --- 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. C.

القضاة 6:19

Ver. 19. Measure. Heb. "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, Gen. xviiii. 6. The magnificence of the ancients consisted rather in producing great abundance, than in multiplying dishes. --- Broth. Syr.

and Arab. translate, "a good (old) wine."

القضاة 6:20

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 K. xviii. 34. H.

--- This broth might serve to anoint the altar, (Ex. xl. 10. M.) or answer instead of the usual libations. A.

Montan.

القضاة 6:22

Ver. 22. Alas. He makes this exclamation, concluding that he should soon die.

Ex. 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." Grot. --- This opinion was groundless; and it is wonderful that it should prevail among the Israelites, (H.) since so many had seen angels without receiving any harm. M.

القضاة 6:23

Ver. 23. Said to him, as he was ascending into heaven, (M.) or the following night. C. --- 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,"

(H.) for doing which he received an order, v. 26. M. --- Others erect altars, in various places; but they must be authorized by God. C. --- Ezri. Prot. "unto this day it is yet in Ophra, of the Abiezrites." Sept. is ambiguous. "He, or it, being yet in Ephra," &c. H.

القضاة 6:25

Ver. 25. And another, or "the second." Only one seems to have been sacrificed; (v. 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. Sept.

observe, that the first bullock or "calf was fattened:"

but it does not appear for what purpose. C. --- Seven years, in memory of the duration of the slavery. M. --- 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 Heb. "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. Syr.

and Arab. The Sept. is favourable to this explanation. C. --- 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, (v. 31.

H.) who had probably never been infected. M.

القضاة 6:26

Ver. 26. Top. Heb. "on the to of this fortress, ( Mawz. Dan. xi. 38. Sept.) on the platform, (C.) or place appointed." H. --- Offer. Though Gedeon was not a priest, he was authorized to offer sacrifice. M. --- God can dispense with his own laws. H.

القضاة 6:27

Ver. 27. House, his relations and fellow-citizens, (C.) 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 idols. 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. H.

القضاة 6:30

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. C. 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. Grot. Jur. ii. 21. 4.

H.

القضاة 6:31

Ver. 31. His, Baal's, or rather my son's adversary; (C.) let him die before this morning be spent, as the Heb. insinuates. Joas represents to the men of the city, who looked upon him with a degree of respect, (H.) as the first in power and riches among them, (C.) how ill it became the Israelites to vindicate an idol. If Baal were truly so powerful, as they seemed to imagine, (H.) 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. C. --- It seems the citizens of Ephra acquiesced to the reason or authority of Joas, and even enlisted under the banners of Gedeon. H.

القضاة 6:32

Ver. 32. Altar. Prot. "Therefore on that day he called him Jerubbaal, saying, let Baal plead against him, because he hath thrown down his altar." Sept. Alex.

says that he then styled it ( auto, the altar,) "the judgment-seat of Baal,"

Dikasterion Baal. But the Vat. copy leaves Terobaal; and this title rather belonged to Gedeon. H. --- David, out of horror for the name of Baal, calls him Jeruboseth, 2 K. 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. C.

القضاة 6:33

Ver. 33. Jezrael. The 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. C.

viii. 18. Ps. lxxxii. 11. C.

القضاة 6:34

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.

القضاة 6:35

Ver. 35. Him. Heb. "them." M. --- The people readily obey the summons, though many of them had not got the better of their fears. C. vii. 3. H.

القضاة 6:38

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 by 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. Ex. iv. 1. Jos. v. 13. Luc. i. 34.

C. --- Vessels. Heb. sephel, Sept. lecane, "a dish." Syr. "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. C.

القضاة 6:40

Ver. 40. Ground. In these two miracles the Fathers observe, that the fleece represented the Jewish nation, favoured with so many graces, while the rest of the world was dry and barren; and that, when the latter was watered with dew from heaven, by the coming of Jesus Christ, the Synagogue was deprived of those favours. Orig. hom. viii. Theod. q. 14. S. Jer. ad Paulin. S.

Aug. &c. --- In the first miracle we may also contemplate, the incarnation of our Saviour in the womb of the most pure Virgin. Ps. lxxi. 6. S. Bern. serm. S. Jer.

epist. Paul. C.