Judith 5:22–24

Judith 5:22 — The Crowd's Fury Against the Voice of Truth

The reaction of the crowd is immediate and visceral: they do not debate Achior's words, they recoil from them. The text notes that "all the people standing around the tent complained (ἐγόγγυσαν / murmuraverunt)"—a verb with deep resonance in the biblical tradition. The same word describes Israel's own faithless murmuring in the desert (Exod 16; Num 14), yet here it is Gentile soldiers who grumble against a word of providential warning. The irony is pointed: those who have heard a true account of God's salvific history respond exactly as faithless Israel once did—with complaint and rejection. The "great men of Holofernes," including coastal peoples and Moabites, add their voice; these are nations with long antagonistic histories toward Israel (cf. Num 22–25). The call that Achior "should be cut to pieces" is a demand for summary execution—the wisdom-speaker becomes the scapegoat, a pattern that anticipates the fate of the prophets and ultimately of Christ Himself (cf. Matt 23:37).

Judith 5:23 — The Declaration of Contempt

The commanders formulate their rejection in direct speech: "We will not be afraid of the children of Israel, because, behold, they are a people that has no power nor might to make the battle strong." This is a precise inversion of the theological reality Achior has just articulated. Achior's whole speech (5:5–21) was a demonstration that Israel's power is not intrinsic but relational—it flows from their covenant fidelity to God. The commanders, operating entirely within a calculus of human military strength, cannot perceive a category of power that is covenantal and divine. Their "behold" (ἰδοὺ) mimics the confident prophetic announcement, but it announces blindness rather than illumination. They see accurately—Israel is small, recently returned from exile, apparently weak—but they see only the surface, fatally missing the depth. This is the epistemological failure of pride: it limits perception to what is measurable and controllable.

Judith 5:24 — The Boast of Certain Victory

The commanders conclude with a declaration that reads almost as a liturgy of hubris: "we will go up, and they will be a prey to be devoured by all your army, Lord Holofernes." The honorific "Lord Holofernes" subtly signals the idolatrous dimension of Assyrian imperial power—Holofernes is not merely a general but a quasi-divine figure whose army is an instrument of total dominion (cf. Jdt 3:8, where Nebuchadnezzar demands to be worshipped as a god). The phrase "prey to be devoured" reduces Israel to livestock, stripping them of their identity as a people set apart. The commanders propose a world in which divine election counts for nothing, in which the covenant is invisible and irrelevant. Typologically, this passage operates within the Wisdom tradition's teaching that the wicked cannot comprehend the logic of God's protection of the righteous (Wis 2:21–22). The reader of Judith already knows—and the narrative will confirm—that this boast is the precise measure of the commanders' delusion.

Catholic tradition reads this passage through the lens of divine providence operating through human weakness—a theme central to the entire Book of Judith. The Catechism of the Catholic Church teaches that "God is the sovereign master of his plan" and that he "permits" evil and apparent weakness precisely so that his power might be more luminously revealed (CCC 310–312). The commanders' contempt for Israel is, in theological terms, contempt for this providential logic itself.

St. Augustine, in The City of God (Book I), reflects on precisely this dynamic: earthly powers consistently miscalculate because they evaluate reality solely by the standards of the civitas terrena—the earthly city—where might makes right. The commanders of Holofernes are exemplary citizens of that city. They cannot read history theologically, which is precisely why Achior's theologically-ordered account of Israel's past enrages rather than instructs them.

St. John Chrysostom (Homilies on 1 Corinthians) connects this pattern to Paul's declaration that "God chose the weak things of the world to confound the mighty" (1 Cor 1:27). The contempt heaped on Israel by the Assyrian commanders is the mirror image of the world's contempt for the Cross—a scandal to those who measure power empirically.

The Book of Judith holds a firm place in the Catholic canon (defined at the Council of Trent, 1546, Session IV) against Protestant exclusions, and Catholic exegetes have consistently read Judith typologically as a figure of Mary: the weak who confounds the strong. The commanders' mocking dismissal of Israel thus prefigures the recurring historical pattern in which the Church, apparently powerless, outlasts empires that declared her finished.

Contemporary Catholics encounter the logic of these commanders regularly—not in ancient armies but in cultural voices that dismiss the Church as a spent force: too small, too countercultural, on the "wrong side of history," lacking the institutional or demographic power to matter. The temptation for Catholics is to accept this framing, to feel the sting of the contempt and begin calculating strength on the world's terms.

This passage offers a sharp corrective. Achior's silenced voice reminds us that faithfulness to truth is not measured by whether it is applauded in the moment. His warning will be vindicated—but only after he is expelled and bound to a tree outside Bethulia (Jdt 6:10–13). The pattern is consistently biblical: the prophet is rejected before being proved right.

Practically, this passage invites the Catholic reader to examine when they have silenced an inconvenient truth in their own community—in a parish council, a family, a workplace—because the majority voice was louder. It also calls for the courage to be an Achior: to speak the covenantally-grounded truth even when the crowd demands silence, trusting that God's logic, not the room's logic, will ultimately prevail.