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- A.M. 2759.
*H Then Jerobaal, who is the same as Gedeon, rising up early, and all the people with him, came to the fountain that is called Harad. Now the camp of Madian was in the valley, on the north side of the high hill.
Ver. 1. Fountain. The same also called Areth, as the copies of the Sept. and of S. Jerom vary. Bonf. — Harad, or "of trouble," either because the Madianites were filled with terror at the approach of Gedeon, or because so many of his soldiers returned home through fear. M. — Perhaps it may be the same which is called the fountain of Jezrael, near which Saul encamped, 1 K. xxix. 1. C. — Adrichomius places it on the south of Gelboe, which is called the high hill. M. — Heb. "on the north side of them, by the hill of More, in the vale." H. — Jezrael was between Gelboe to the south, and Hermon to the north. C.
*H And the Lord said to Gedeon: The people that are with thee are many, and Madian shall not be delivered into their hands: lest Israel should glory against me, and say: I was delivered by my own strength.
Ver. 2. Lest Israel, &c. By this we see that God will not choose for his instruments in great achievements, which depend purely on his grace, such as, through pride and self-conceit, will take the glory to themselves. Ch. — Yet Gedeon had only 32,000 to encounter 135,000 fighting men; so that if all had remained with him, they would each had to engage above four men, v. 3. C. viii. 10. M.
* Footnotes
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Deuteronomy
20:8
After these things are declared they shall add the rest, and shall speak to the people: What man is there that is fearful, and faint hearted? let him go, and return to his house, lest he make the hearts of his brethren to fear, as he himself is possessed with fear.
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1_Machabees
3:56
And he said to them that were building houses, or had betrothed wives, or were planting vineyards, or were fearful, that they should return every man to his house, according to the law.
*H Speak to the people, and proclaim in the hearing of all: Whosoever is fearful and timorous, let him return. So two and twenty thousand men went away from Mount Galaad and returned home, and only ten thousand remained.
Ver. 3. Return, agreeably to the law of Moses. Deut. xx. 8. If God had not enforced this order, it would perhaps have been neglected in the hurry, particularly as all seemed to have joined the army with such alacrity. M. — Scipio going to destroy Carthage, was informed that some Sicilian knights went on this expedition with extreme reluctance and fear; whereupon he gave 300 leave to depart. Livy xxix. — Galaad perhaps may have been substituted for Gelboe, as there seems to have been none from the Galaad, on the other side of the Jordan, in the army of Gedeon. C. — Abulensis thinks that some little mountain of this name might be in the vicinity of Jezrael. — Home. They were terrified at the sight of the enemy's camp. M.
* Summa
*S Part 3, Ques 125, Article 3
[II-II, Q. 125, Art. 3]
Whether Fear Is a Mortal Sin?
Objection 1: It seems that fear is not a mortal sin. For, as stated above (I-II, Q. 23, A. 1), fear is in the irascible faculty which is a part of the sensuality. Now there is none but venial sin in the sensuality, as stated above (I-II, Q. 74, A. 4). Therefore fear is not a mortal sin.
Obj. 2: Further, every mortal sin turns the heart wholly from God. But fear does not this, for a gloss on Judges 7:3, "Whosoever is fearful," etc., says that "a man is fearful when he trembles at the very thought of conflict; yet he is not so wholly terrified at heart, but that he can rally and take courage." Therefore fear is not a mortal sin.
Obj. 3: Further, mortal sin is a lapse not only from perfection but also from a precept. But fear does not make one lapse from a precept, but only from perfection; for a gloss on Deut. 20:8, "What man is there that is fearful and fainthearted?" says: "We learn from this that no man can take up the profession of contemplation or spiritual warfare, if he still fears to be despoiled of earthly riches." Therefore fear is not a mortal sin.
_On the contrary,_ For mortal sin alone is the pain of hell due: and yet this is due to the fearful, according to Apoc. 21:8, "But the fearful and unbelieving and the abominable," etc., "shall have their portion in the pool burning with fire and brimstone which is the second death." Therefore fear is a mortal sin.
_I answer that,_ As stated above (A. 1), fear is a sin through being inordinate, that is to say, through shunning what ought not to be shunned according to reason. Now sometimes this inordinateness of fear is confined to the sensitive appetites, without the accession of the rational appetite's consent: and then it cannot be a mortal, but only a venial sin. But sometimes this inordinateness of fear reaches to the rational appetite which is called the will, which deliberately shuns something against the dictate of reason: and this inordinateness of fear is sometimes a mortal, sometimes a venial sin. For if a man through fear of the danger of death or of any other temporal evil is so disposed as to do what is forbidden, or to omit what is commanded by the Divine law, such fear is a mortal sin: otherwise it is a venial sin.
Reply Obj. 1: This argument considers fear as confined to the sensuality.
Reply Obj. 2: This gloss also can be understood as referring to the fear that is confined within the sensuality. Or better still we may reply that a man is terrified with his whole heart when fear banishes his courage beyond remedy. Now even when fear is a mortal sin, it may happen nevertheless that one is not so wilfully terrified that one cannot be persuaded to put fear aside: thus sometimes a man sins mortally by consenting to concupiscence, and is turned aside from accomplishing what he purposed doing.
Reply Obj. 3: This gloss speaks of the fear that turns man aside from a good that is necessary, not for the fulfilment of a precept, but for the perfection of a counsel. Such like fear is not a mortal sin, but is sometimes venial: and sometimes it is not a sin, for instance when one has a reasonable cause for fear. _______________________
FOURTH
*H And when the people were come down to the waters, the Lord said to Gedeon: They that shall lap the water with their tongues, as dogs are wont to lap, thou shalt set apart by themselves: but they that shall drink bowing down their knees, shall be on the other side.
Ver. 5. Tongues. Some Latin copies add, "and hand," as it is expressed in Heb. &c. in the following verse. They resembled dogs more in the hurry than in the method of taking water. An old proverb says, "the dog drinks and flees away," (C.) alluding to the dogs of Egypt, who, through fear of the crocodiles which infest the banks of the Nile, lap the water with all expedition, "like a dog from the Nile." Erasmus. H. Macrob. ii. 2. — Hence we might infer, that these 300 men were the most cowardly in the army, as Joseph. (v. 8,) Theod. (q. 15,) have done; (C.) and thus the glory of the victory would belong more incontrovertibly to God. H. — But as these 300, on this supposition, ought to have been disbanded, as well as the rest, we may rather conclude that they shewed greater courage and temperance by their posture, and were therefore retained (C.) to accompany their heroic leader in his perilous expedition. We must, nevertheless remark, that only those who preferred to acknowledge their fear, were disbanded according to the law; and as, among those who were not quite so cowardly, (H.) there would be some less courageous than others, (Amama) these might be selected by God, that no flesh should glory in his sight, 1 Cor. i. 29. H.
*H And the Lord said to Gedeon: By the three hundred men, that lapped water, I will save you, and deliver Madian into thy hand: but let all the rest of the people return to their place.
Ver. 7. That lapped water. These were preferred that took the water up in their hands, and so lapped it, before them who laid themselves quite down to the waters to drink; which argued a more eager and sensual disposition. Ch. — It is thought that the former would be more capable of supporting the fatigues of war. M. — The Jews suppose that those who knelt, had been accustomed to do so in honour of Baal. Lyranus concludes that they were extremely fatigued and thirsty, while the 300 underwent the labours of war with less inconvenience. Josephus observes that this experiment was made in the heat of the day; yet, if Providence had not interfered, it seems very improbable that 10,000 men should all be so eager for water. H.
*H So taking victuals and trumpets according to their number, he ordered all the rest of the multitude to depart to their tents: and he with the three hundred gave himself to the battle. Now the camp of Madia was beneath him in the valley.
Ver. 8. Victuals. It appears that they did not take sufficient, (C.) not expecting that they would have to pursue the enemy so far. C. viii. 5. 8.
*H And when thou shalt hear what they are saying, then shall thy hands be strengthened, and thou shalt go down more secure to the enemies' camp. And he went down with Phara his servant, into part of the camp, where was the watch of men in arms.
Ver. 11. Servant. Thus he confessed that he was not entirely free from fear himself, v. 5. 10. H. — The most courageous feel less alarm, when they have a companion, (M.) as Diomede observed, when he desired that one or two might accompany him in the attempt to explore the enemy's camp. Iliad x. — Arms. The greatest part of this immense crowd of people, who came to plunder, neglected the laws of war; as the Israelites had not dared, for a long time, to oppose them. A select number of 135,000 men in arms was destined to keep them in order, and to protect them. Among these Gedeon insinuated himself, to know how they were encamped, and what sentiments they entertained. C.
*H And when Gedeon was come, one told his neighbour a dream: and in this manner related what he had seen: I dreamt a dream, and it seemed to me as if a hearth cake of barley bread rolled and came down into the camp of Madian: and when it was come to a tent, it struck it, and beat it down flat to the ground.
Ver. 13. A dream. Observation of dreams is commonly superstitious, and as such is condemned by the word of God; but in some extraordinary cases, as we here see, God is pleased by dreams to foretel what he is about to do. Ch. — See Gen. xl. Lev. xix. 26. Deut. xviii. 10. W. — The small company of Gedeon stood in need of every sort of encouragement. H.
*H He to whom he spoke, answered: This is nothing else but the sword of Gedeon, the son of Joas, a man of Israel. For the Lord hath delivered Madian, and all their camp into his hand.
Ver. 14. Sword and loaf are both derived from the same Heb. word, which signifies "to make war." See Num. xiv. 9. But if there had been no connection or reason in the discourse of the soldier, (which was not the case, as Providence put it into his mouth,) the end would be equally obtained, which was to encourage Gedeon, and to inform him that the enemy was not without some apprehensions. C. — Gedeon was not of the richest family, but came with great expedition, as the rolling of the barley-loaf might designate. M. — He was also encamped upon an eminence, and presently threw the affairs of Madian into confusion. H. — He understands the language of the Madianites, as it was not very different from the Hebrew.
*H And when Gedeon had heard the dream, and the interpretation thereof, he adored: and returned to the camp of Israel, and said: Arise, for the Lord hath delivered the camp of Madian into our hands.
Ver. 15. Interpretation. Heb. "the breaking," in allusion to a loaf or nut which must be broken. C. — Adored God, in thanksgiving. M.
* Summa
*S Part 3, Ques 95, Article 7
[II-II, Q. 95, Art. 7]
Whether Divination by Auguries, Omens, and by Like Observations of External Things Is Unlawful?
Objection 1: It would seem that divination by auguries, omens, and by like observations of external things is not unlawful. If it were unlawful holy men would not make use thereof. Now we read of Joseph that he paid attention to auguries, for it is related (Gen. 44:5) that Joseph's steward said: "The cup which you have stolen is that in which my lord drinketh and in which he is wont to divine (_augurari_)": and he himself afterwards said to his brethren (Gen. 44:15): "Know you not that there is no one like me in the science of divining?" Therefore it is not unlawful to make use of this kind of divination.
Obj. 2: Further, birds naturally know certain things regarding future occurrences of the seasons, according to Jer. 8:7, "The kite in the air hath known her time; the turtle, the swallow, and the stork have observed the time of their coming." Now natural knowledge is infallible and comes from God. Therefore it seems not unlawful to make use of the birds' knowledge in order to know the future, and this is divination by augury.
Obj. 3: Further, Gedeon is numbered among the saints (Heb. 11:32). Yet Gedeon made use of an omen, when he listened to the relation and interpreting of a dream (Judges 7:15): and Eliezer, Abraham's servant, acted in like manner (Gen. 24). Therefore it seems that this kind of divination is not unlawful.
_On the contrary,_ It is written (Deut. 18:10): "Neither let there be found among you anyone . . . that observeth omens."
_I answer that,_ The movements or cries of birds, and whatever dispositions one may consider in such things, are manifestly not the cause of future events: wherefore the future cannot be known therefrom as from its cause. It follows therefore that if anything future can be known from them, it will be because the causes from which they proceed are also the causes of future occurrences or are cognizant of them. Now the cause of dumb animals' actions is a certain instinct whereby they are inclined by a natural movement, for they are not masters of their actions. This instinct may proceed from a twofold cause. In the first place it may be due to a bodily cause. For since dumb animals have naught but a sensitive soul, every power of which is the act of a bodily organ, their soul is subject to the disposition of surrounding bodies, and primarily to that of the heavenly bodies. Hence nothing prevents some of their actions from being signs of the future, in so far as they are conformed to the dispositions of the heavenly bodies and of the surrounding air, to which certain future events are due. Yet in this matter we must observe two things: first, that such observations must not be applied to the foreknowledge of future things other than those which can be foreknown from the movements of heavenly bodies, as stated above (AA. 5, 6): secondly, that they be not applied to other matters than those which in some way may have reference to these animals (since they acquire through the heavenly bodies a certain natural knowledge and instinct about things necessary for their life--such as changes resulting from rain and wind and so forth).
In the second place, this instinct is produced by a spiritual cause, namely, either by God, as may be seen in the dove that descended upon Christ, the raven that fed Elias, and the whale that swallowed and vomited Jonas, or by demons, who make use of these actions of dumb animals in order to entangle our minds with vain opinions. This seems to be true of all such like things; except omens, because human words which are taken for an omen are not subject to the disposition of the stars, yet are they ordered according to divine providence and sometimes according to the action of the demons.
Accordingly we must say that all such like divinations are superstitious and unlawful, if they be extended beyond the limits set according to the order of nature or of divine providence.
Reply Obj. 1: According to Augustine [*QQ. in Genes., qu. cxlv], when Joseph said that there was no one like him in the science of divining, he spoke in joke and not seriously, referring perhaps to the common opinion about him: in this sense also spoke his steward.
Reply Obj. 2: The passage quoted refers to the knowledge that birds have about things concerning them; and in order to know these things it is not unlawful to observe their cries and movements: thus from the frequent cawing of crows one might say that it will rain soon.
Reply Obj. 3: Gedeon listened to the recital and interpretation of a dream, seeing therein an omen, ordered by divine providence for his instruction. In like manner Eliezer listened to the damsel's words, having previously prayed to God. _______________________
EIGHTH
*H And he divided the three hundred men into three parts, and gave them trumpets in their hands, and empty pitchers, and lamps within the pitchers.
Ver. 16. Lamps, or flambeaux, (C.) made of wood, full of turpentine. H. — The soldiers held one end in their hand, and when they had thrown down their pitchers, the sudden light, the sound of trumpets and of men on three sides of the camp, threw the various nations into the utmost consternation, as they very naturally supposed that they were surrounded with a great army. God also sent among them the spirit of confusion, so that they knew not one another. An ancient author, under the name of Tertullian, asserts that the 300 men were on horseback, and conquered by virtue of the cross, as the letter T, in Greek, stands for 300; (C.) and S. Aug. (q. 37,) follows up this idea, saying that, as the Greeks are put by the apostle for all the Gentiles, this letter was to insinuate, that the Gentiles chiefly would believe in Christ. Some of the Fathers have given a like mysterious explanation of the 318 servants of Abraham, as the two first letter of the name of Jesus denote 18. Eucher. Gen. xiv. 14. S. Amb. de Abr. i. 3. — We can never conquer our spiritual enemies, without a lively faith in our crucified Saviour. If Amama, and other enemies of the cross of Christ, ridicule these pious meditations of the Fathers, we need not wonder. See Apoc. xiii. 18. H.
*H And he said to them: What you shall see me do, do you the same: I will go into one part of the camp, and do you as I shall do.
Ver. 17. Camp. The three divisions stopt at the entrance, v. 21. C.
*H When the trumpet shall sound in my hand, do you also blow the trumpets on every side of the camp, and shout together to the Lord and to Gedeon.
Ver. 18. Camp, and shout together to the Lord and to Gedeon: or rather "the sword of, &c. v. 20. The war is the Lord's, victory to or by the hand of Gedeon." Chald. He is the minister of God's justice to punish Madian. M. — It is no derogation to God (C.) that honour is given to his servants. W. — Prot. supply the word which seems to be wanting. The sword of the Lord, &c. H.
*H And Gedeon, and the three hundred men that were with him, went into part of the camp, at the beginning of the midnight watch, and the watchmen being alarmed, they began to sound their trumpets, and to clap the pitchers one against another.
Ver. 19. Watch. This was the second of the three watches known to the ancient Hebrews: in the New Testament, they followed the Roman discipline, and admitted four. Mat. xiv. 25. C. — Menoch. thinks they did the same at this time. H. — Alarmed. They were not asleep. M. — We read of similar stratagems in the Roman history. The Falisci threw the Romans into consternation, by appearing among them in mourning weeds; (C.) others read in priestly attire, (H.) with flambeaux and serpents; as those of Veii did by means of burning torches. Grot. Frontin. Strat. ii. 4, &c. C. — Trumpets. In a mystical sense, the preachers of the gospel, in order to spiritual conquests, must not only sound with the trumpet of the word of God, but must also break the earthen pitchers, by the mortification of the flesh and its passions, and carry lamps in their hands by the light of their virtues. Ch. — These lamps denote the virtues and miracles of the martyrs. V. Bede, c. 5. The things which would seem ridiculous, fill the enemy with terror and dismay. ibid. W.
*H Standing every man in his place round about the enemies' camp. So all the camp was troubled, and crying out and howling, they fled away:
Ver. 21. Camp. Hence the Madianites made no doubt but a great army was in the midst of the camp, and began to cut in pieces all whom they met. C.
* Footnotes
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Psalms
82:10
Do to them as thou didst to Madian and to Sisara: as to Jabin at the brook of Cisson.
*H Fleeing as far as Bethsetta, and the border of Abelmahula, in Tebbath. But the men of Israel, shouting from Nephthali, and Aser, and from all Manasses, pursued after Madian.
Ver. 23. Bethsetta. These cities seem to have been near Bethsan. — And the border. Heb. "in Zererath," (H.) which Junius takes to be Sarthan. — Abelmehula gave birth to Eliseus, and was 12 miles from Scythopolis. S. Jer. — Tebbath occurs no where else. But we read of Thebes, three miles from the last mentioned city, famous for the death of Abimelech. C. xi. 50. — Men. Probably those who had been sent home the preceding night. Upon hearing of the success which attended Gedeon, all the tribes began to be in motion.
*H And Gedeon sent messengers into all Mount Ephraim, saying: Come down to meet Madian, and take the waters before them to Bethbera and the Jordan. And all Ephraim shouted, and took the waters before them and the Jordan as far as Bethbera.
Ver. 24. Bethbera, "the house of corn." Serarius. — Many take it to be Bethabera, "the house of passage," or the ford of the Jordan. The river was fordable on camels at any time. But in summer, people might cross the Jordan in many places on foot. C.
* Footnotes
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Psalms
82:12
Make their princes like Oreb, and Zeb, and Zebee, and Salmana. All their princes,
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Isaias
10:26
And the Lord of hosts shall raise up a scourge against him, according to the slaughter of Madian in the rock of Oreb, and his rod over the sea, and he shall lift it up in the way of Egypt.
*H And having taken two men of Madian, Oreb and Zeb: Oreb they slew in the rock of Oreb, and Zeb in the winepress of Zeb. And they pursued Madian, carrying the heads of Oreb and Zeb to Gedeon, beyond the waters of the Jordan.
Ver. 25. Two men. That is, two of their chiefs. Ch. — Press. Heb. yekeb, denotes a cistern fit to contain wine. Isai. v. 2. Prov. 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. C.