Elias shutteth up the heaven from raining. He is fed by ravens, and afterwards by a widow of Sarephta. He raiseth the window’s son to life.
Elias by his prayer shutteth the heauen from raining. 2. Is fed by a crovv. 8 and by a vvidovv of Sareptha. 13. vvhose potte of meale, and barrel of oyle diminisheth not. 17. Her sonne dieth, and is raysed to life.
1And Elias the Thesbite, of the inhabitants of Galaad, said to Achab: As the Lord liveth, the God of Israel, in whose sight I stand, there shall not be dew nor rain these years, but according to the words of my mouth.Ma Elia Thesbite abitante di Galaad, disse ad Achab: Viva il Signore Dio d'Israele, di cui io son servo: non verrà né rugiada, né pioggia in questi anni, se non quand'io lo dirò.AND Elias the Thesbite of the inhabiters of Galaad said to Achab: Our Lord liueth the God of Israel, in whose sight I stand, if there shal be these yearer dew and rayne, but according to the wordes of my mouth.Et dixit Elias Thesbites de habitatoribus Galaad ad Achab: Vivit Dominus Deus Israël, in cujus conspectu sto, si erit annis his ros et pluvia, nisi juxta oris mei verba. 2And the word of the Lord came to him, saying:E il Signore parlò a lui, e gli disse:And the word of our Lord came to him, saying:Et factum est verbum Domini ad eum, dicens: 3Get thee hence, and go towards the east, and hide thyself by the torrent of Carith, which is over against the Jordan;Partiti di qua, e va verso oriente, e nasconditi presso al torrente Carith, che è dirimpetto al Giordano.Depart from hence, and goe agaynst the East, and be hidde in the Torrent carith, which is agaynst Iordan,Recede hinc, et vade contra orientem, et abscondere in torrente Carith, qui est contra Jordanem, 4And there thou shalt drink of the torrent: and I have commanded the ravens to feed thee there.E ivi berai al torrente, e io ho comandato ai corvi, che ti dian da mangiare.and there thou shalt drinke of the torrent: and I haue commanded the rauens that they feede thee thereet ibi de torrente bibes: corvisque præcepi ut pascant te ibi. 5So he went, and did according to the word of the Lord: and going, he dwelt by the torrent Carith, which is over against the Jordan.Egli adunque partì, ed esegui l'ordine del Signore, e andò a posarsi presso al torrente Carith, che è dirimpetto al Giordano.He therfore went, and did according to the word of our Lord: and when he was gone, he sate in the Torrent carith, which is against Iordan.Abiit ergo, et fecit juxta verbum Domini: cumque abiisset, sedit in torrente Carith, qui est contra Jordanem. 6And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the torrent.E i corvi gli portavan del pane, e delle carni la mattina, e parimente del pane, e delle carni la sera, e beveva al torrente.The rauens also brought him bread and flesh in the morning, in like maner bread and flesh in the euening, and he dranke of the torrent.Corvi quoque deferebant ei panem et carnes mane, similiter panem et carnes vesperi, et bibebat de torrente.
7But after some time the torrent was dried up: for it had not rained upon the earth.Ma di lì a qualche tempo il torrente rimase asciutto, perchè non veniva pioggia sopra la terra,But after certayne daies the torrent was dried: for it bad not rayned vpon the earth.Post dies autem siccatus est torrens: non enim pluerat super terram. 8Then the word of the Lord came to him, saying:Il Signore pertanto parlò a lui, e disseTherfore the word of our Lord came to him, saying:Factus est ergo sermo Domini ad eum, dicens: 9Arise, and go to Sarephta of the Sidonians, and dwell there: for I have commanded a widow woman there to feed thee.Parti, e va a Sarephta de' Sidonj, e ivi fa tua dimora; perocché ivi ho ordinato a una donna vedova, che ti dia da mangiare.Arise, and goe into Sareptha of the Sidonians, and thou shalt tarie there: for I haue commanded a wydow woman there to feede thee.Surge, et vade in Sarephta Sidoniorum, et manebis ibi: præcepi enim ibi mulieri viduæ ut pascat te. 10He arose, and went to Sarephta. And when he was come to the gate of the city, he saw the widow woman gathering sticks, and he called her, and said to her: Give me a little water in a vessel, that I may drink.Si partì egli, e andò a Sarephta. E nell'arrivar ch'ei faceva alla porta della città, si vide dinanzi una donna vedova, che raccoglieva delle legna, e chiamolla, e le disse: Dammi un po' d'acqua in un vaso, affinchè io beva.He arose, and went into Sareptha. And when he was come to the gate of the citie, the wydow woman appeared to him gathering stickes, and he called her, and sayd to her: Geue me a litle water in a vessel, that I may drinke.Surrexit, et abiit in Sarephta. Cumque venisset ad portam civitatis, apparuit ei mulier vidua colligens ligna, et vocavit eam, dixitque ei: Da mihi paululum aquæ in vase ut bibam. 11And when she was going to fetch it, he called after her, saying: Bring me also, I beseech thee, a morsel of bread in thy hand.E mentre ella andava per portar gliene, le gridò dietro, e disse: Portami di grazia anche un tocco di pane colla tua mano.And when she went to fetch it, he cried after her saying: Bring me also, I beseche thee, a morsel of bread in thy hand,Cumque illa pergeret ut afferret, clamavit post tergum ejus, dicens: Affer mihi, obsecro, et buccellam panis in manu tua. 12And she answered: As the Lord thy God liveth, I have no bread, but only a handful of meal in a pot, and a little oil in a cruise: behold I am gathering two sticks, that I may go in and dress it, for me and my son, that we may eat it and die.Rispose ella: Viva il Signore Dio tuo: del pane io non ne ho, ma solo un po' di farina in una pentola, quanto può capirne in una pugnata e un pocolino d'olio in un vaso: or io raccoglieva due legna, per andare a cuocerla per me, e pel mio figliuolo, affin di mangiarla, e poi morire.Who answered: Our Lord thy God liueth, I haue no bread, but so much meale in a potte as a hand can hold, and a litle oile in a vessel: behold I gather two stickes, that I may goe in, and dresse it for me and my sonne, that we may eate, and die.Quæ respondit: Vivit Dominus Deus tuus, quia non habeo panem, nisi quantum pugillus capere potest farinæ in hydria, et paululum olei in lecytho: en colligo duo ligna ut ingrediar et faciam illum mihi et filio meo, ut comedamus, et moriamur.
13And Elias said to her: Fear not; but go, and do as thou hast said but first make for me of the same meal a little hearth cake, and bring it to me, and after make for thyself and thy son.Dissele Elia: Non temere, ma va, e fa quello, che hai detto: ma fa prima per me con quel po' di farina una stiacciata cotta sotto la cenere, e portamela, e poi ne farai per te, e pel tuo figliuolo.To whom Elias sayd: feare not, but goe, and doe as thou hast sayd: but first make for me of the same meale a litle harth cake, and bring it to me: and for thy self and thy sonne thou shalt make afterward.Ad quam Elias ait: Noli timere, sed vade, et fac sicut dixisti: verumtamen mihi primum fac de ipsa farinula subcinericium panem parvulum, et affer ad me: tibi autem et filio tuo facies postea. 14For thus saith the Lord, the God of Israel: The pot of meal shall not waste, nor the cruise of oil be diminished, until the day wherein the Lord will give rain upon the face of the earth.Or il Signore Dio d'Israele dice così: La farina della pentola non verrà meno, e il vaso dell'olio non calerà sino a quel giorno, in cui il Signore manderà pioggia sopra la terra.For thus sayth our Lord the God of Israel: The potte of meale shal not fayle, nor the vessel of oile be diminished vntil the day, wherin our Lord wil geue rayne vpon the face of the earth.Hæc autem dicit Dominus Deus Israël: Hydria farinæ non deficiet, nec lecythus olei minuetur, usque ad diem in qua Dominus daturus est pluviam super faciem terræ. 15She went, and did according to the word of Elias: and he ate, and she, and her house: and from that dayE quella andò, e fece come le avea detto Elia, e mangiò egli, ed essa, e la sua gente. E da quel giorno in poiWho went and did according to the word of Elias: and he did eate, and she, and her house: and from that dayQuæ abiit, et fecit juxta verbum Eliæ: et comedit ipse, et illa, et domus ejus: et ex illa die 16The pot of meal wasted not, and the cruise of oil was not diminished according to the word of the Lord, which he spoke in the hand of Elias.La farina della pentola non venne meno, e il vaso dell'olio non calò, secondo la parola detta dal Signore per bocca di Elia.the pot of meale fayled not, and the vessel of oyle was not diminished, according to the word of our Lord, which he spake in the hand of Elias.hydria farinæ non defecit, et lecythus olei non est imminutus, juxta verbum Domini quod locutus fuerat in manu Eliæ. 17And it came to pass after this, that the son of the woman, the mistress of the house, fell sick, and the sickness was very grievous, so that there was no breath left in him.Or di poi egli avvenne, che si ammalò il figliuolo di questa madre di famiglia, e la malattia era gravissima, talmente che rimase senza respiro.And it came to passe after these thinges, the sonne of the woman, the goodwife of the house, fel sicke, and the sickenesse was verie vehement so that there remayned no breath in him.Factum est autem post hæc, ægrotavit filius mulieris matrisfamilias, et erat languor fortissimus, ita ut non remaneret in eo halitus.
18And she said to Elias: What have I to do with thee, thou man of God? art thou come to me, that my iniquities should be remembered, and that thou shouldst kill my son?Ella pertanto disse ad Elia: Che ho io fatto a te, o uomo di Dio? Se' tu venuto da me, per rinnovar la memoria delle mie iniquità, e per far morire il mio figliuolo?She therfore sayd to Elias: What is to me and thee thou man of God? comest thou vnto me, that myne iniquities might be remembred, and thou mightest kil my sonne?Dixit ergo ad Eliam: Quid mihi et tibi, vir Dei ? ingressus es ad me, ut rememorarentur iniquitates meæ, et interficeres filium meum ? 19And Elias said to her: Give me thy son. And he took him out of her bosom, and carried him into the upper chamber where he abode, and laid him upon his own bed.E dissele Elia: Dammi il tuo figlio: e lo prese dal sen di lei, e portollo nella camera, dov' egli albergava, e lo posò sul suo letto.And Elias sayd to her: Geue me thy sonne. And he tooke him from her bosome, and caried him into the vpper chamber where him self abode, and layd him vpon his bed.Et ait ad eam Elias: Da mihi filium tuum. Tulitque eum de sinu ejus, et portavit in cœnaculum ubi ipse manebat, et posuit super lectulum suum. 20And he cried to the Lord, and said: O Lord, my God, hast thou afflicted also the widow, with whom I am after a sort maintained, so as to kill her son?E alzò sue voci al Signore, e disse: Signore Dio mio, hai tu dunque afflitta ancor questa vedova, in casa della quale io vivo alla meglio, facendo morire il suo figliuolo?And he cried to our Lord, and sayd: O Lord my God, what, the widow also with whom I am after a sort susteyned, hast thou afflicted, that thou wouldest kil her sonne?Et clamavit ad Dominum, et dixit: Domine Deus meus, etiam ne viduam apud quam ego utcumque sustentor, afflixisti ut interficeres filium ejus ? 21And he stretched, and measured himself upon the child three times, and cried to the Lord, and said: O Lord, my God, let the soul of this child, I beseech thee, return into his body.E si distese, e si rannicchiò sopra il fanciullo per tre volte, e alzò sue voci al Signore, e disse: Signore Dio mio fa, ti prego, che l'anima del fanciullo torni nelle sue viscere.And he stretched forth, & measured him selfe vpon the childe three tymes, & he cried to our Lord, and sayd: O. Lord my God, let the soule of this childe, I beseche thee, returne into his bodie.Et expandit se, atque mensus est super puerum tribus vicibus, et clamavit ad Dominum, et ait: Domine Deus meus, revertatur, obsecro, anima pueri hujus in viscera ejus.
22And the Lord heard the voice of Elias: and the soul of the child returned into him, and he revived.E il Signore esaudì la voce di Elia, e l'anima del fanciullo tornò in lui, ed ei risuscitò.And our Lord heard the voice of Elias: and the soule of the child returned into him, and he reuiued.Et exaudivit Dominus vocem Eliæ: et reversa est anima pueri intra eum, et revixit. 23And Elias took the child, and brought him down from the upper chamber to the house below, and delivered him to his mother, and said to her: Behold thy son liveth.Ed Elia prese il fanciullo, e dalla sua camera lo trasportò al piano di terra della casa, e lo rimise a sua madre, e dissele: Eccoti vivo il tuo figliuolo.And Elias tooke the childe, and brought him downe from the vpper chamber into the lower house, and deliuered him to his mother, and sayd to her: Behold thy sonne liueth.Tulitque Elias puerum, et deposuit eum de cœnaculo in inferiorem domum, et tradidit matri suæ, et ait illi: En vivit filius tuus. 24And the woman said to Elias: Now by this I know that thou art a man of God, and the word of the Lord in thy mouth is true.E la donna disse ad Elia: Or da questo conosco, che tu se' uomo di Dio, e che la vera parola di Dio è nella tua bocca.And the woman sayd to Elias: Now, in this I haue knowen that thou art a man of God, and the word of our Lord in the mouth is true.Dixitque mulier ad Eliam: Nunc in isto cognovi quoniam vir Dei es tu, et verbum Domini in ore tuo verum est.
17:1
Year of the World about 3092, Year before Christ 912.
Haydock
Elias means, "the strong God." Some Greeks derive the name of the prophet from elios, "the sun," improperly. His parentage is not known, nor even his tribe. Thesbe was situated in the tribe of Gad. The Fathers agree that Elias never was married. He seems to have had no fixed abode; but was sent to the house of Israel, to maintain the cause of the true God, with the most active and generous zeal. He may have presided over the colleges of the prophets, (Calmet) which were then numerous in Israel, particularly at Mount Carmel, (Tirinus) notwithstanding the general corruption, 3 Kings 18:13., and 19:10. (Haydock)
I stand, to serve (Numbers 3:6.) and pray, James 5:17., and Luke 4:25. He calls God to witness, like St. Paul, Galatians 1:20.
Calmet
Mouth. Stupendous power and assurance of the prophet, with which the pagans have nothing to compare. (Calmet)
Tirinus
God had threatened his people with drought, if they proved faithless, Deuteronomy 28:24. Elias begs that this punishment may now serve to open their eyes. (Tirinus)
17:3
17:4
Calmet
Ravens. Hebrew horebim, (Haydock) is sometimes rendered "Arabs," by the Vulgate, 2 Paralipomenon 21:16. Others would translate, "merchants," or the inhabitants of Arabo, which was near Carith. They suppose that the ravens, being unclean birds, would never have been employed. But they were only forbidden to be eaten or touched, when dead; and God is not restricted by his own laws. He might thus chose to display his wonderful providence. St. Jerome relates how St. Paul, the first hermit, was fed thus by a raven, with half a loaf a day; and a whole one was sent, when St. Anthony went to see him. (Calmet)
Yet Kennicott mentions this as one of the improvements which might be now made in the Protestant version, "the Orbim," or inhabitants of Oreb, or Orbo. Orbim, accolae villae in finibus Arabum Eliae dederunt alimenta. (Jerom 3:119.)
Haydock
It is not clear to what passage he refers. (Diss. 2:p. 581.) Another instance occurs, Judges 15:4., where instead of foxes, he would substitute "300 sheaves of corn, placed end to end." But if there were no mistranslations of great importance, the version might subsist. (Haydock)
17:6
Theodoret
And flesh. So the Hebrew, etc. But some copies of the Septuagint have, "bread in the morning, and flesh in the evening." (Theodoret, q. 52.)
Calmet
It is idle to inquire whence the ravens took this food. (Calmet)
Abulensis
Some say from the kitchen of Achab. (Abulensis)
Tirinus
The minister of angels undoubtedly intervened. (Tirinus)
Haydock
God provides his servant with what may support nature, without any wine or delicacies. (Haydock)
17:7
Year of the World 3093.
Some time. Literally, "after days," (Haydock) which some explain of a year; others, of half that time, or less, as the torrent would not be long supplied with water.
17:9
Calmet
Sidonians, and nearer their city than it was to Tyre. (Calmet)
Menochius
Commanded, or provided that she shall feed thee. So he commanded the ravens, ver. 4. (Menochius)
St. Chrysostom
It appears that the widow had received no precise intimation, ver. 12. She was not an Israelite, (Luke 4:25.) but probably a pagan. (St. Chrysostom, etc.)
Calmet
Many suppose that Elias did not know, at first, that she was to entertain him. (Calmet)
Haydock
But both the one and the other might be divinely instructed how to act. In due time the widow and the prophet became acquainted with the will of God, and complied with it. (Haydock)
17:13
Calmet
First. He puts the faith of the widow to a severe trial; and the gospel requires nothing more perfect than what she practised. The true faith, which she then received, was her first and most precious recompense; and we shall soon see, that her guest drew down blessings upon her. (Calmet)
17:14
Salien
Until, nor for some time afterwards; otherwise they would still have been in danger of perishing, as the corn could not grow immediately. (Salien, the year before Christ 929.)
17:17
Haydock
In him. He died. (Haydock)
Calmet
The Jews, followed by some Christians, assert that this boy was the prophet Jonas. But Jonas was a Hebrew, from Geth-opher, 4 Kings 14:25., and Jonas 1:9. (Calmet)
17:18
Haydock
Remembered. Have I not waited upon thee with sufficient attention? or have not thine eyes been able to bear with my imperfections? (Haydock)
Worthington
Before thy arrival, God seemed not to notice my transgressions. She is convinced that "all just punishment presupposes an offence." (St. Augustine, Retract. 1:9.) This child died like Lazarus for the greater glory of God. (St. Augustine, ad Simp. 2:5.) (John 11:4.) (Worthington)
17:20
Salien
Her son. He speaks in the most earnest and familiar manner, shewing his confidence in God. (Salien)
17:21
Menochius
Times, in honour of the blessed Trinity. (Menochius)
Tirinus
He puts himself in this posture, as if to co-operate with God in warming the child; as Eliseus did, (4 Kings 4:34,) as well as St. Paul, (Acts 20:10,) and St. Benedict. (St. Gregory, Dial. 2:32.) This posture represented the condescension of Jesus Christ in assuming our nature, to give us life; and the Old Testament affords few more striking figures of this union. (Calmet) (St. Augustine, ser. 201. de Temp.; St. Bernard xvi. in Cant.) (Tirinus)
17:24
Salien
True. She saw the force of miracles; (Haydock) and was now, at least, thoroughly converted. (Salien)
17:9
Sarephta of the Sidonians.... That is, a city of the Sidonians.
17:7
In the liturgy The Epistle 〈◊〉 Teusday in the 2. weke of Lent.
17:12
The epistle 〈◊〉 Friday in the 4. weke of Lent.
17:14
To this question (sayth S. Augustin) the prophet answered in spirite: No. For God killed not this childe to afflict so good a mother, but to confirme her in true religion & comforte her by raysing him from death. So Lazarus died not to remaine dead, but to be raysed to life, for Gods more glorie: Ioan. 11. v. 4. S. Aug li. 2. q. 5. ad Simplicia.
17:1
Tertullian † AD 220 On Fasting 6
… For Elijah withal had, by this fact primarily, that he had imprecated a famine, already sufficiently devoted himself to fasts: “The Lord liveth,” he said, “before whom I am standing in His sight, if there shall be dew in these years, and rain-shower.”
Tertullian † AD 220 On Fasting 9
I return likewise to Elijah. When the ravens had been wont to satisfy him with “bread and flesh ,”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.1.4
4. Elijah spoke the word, and the rain ceased and fell not on the earth for three years and six months.
17:3
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.5
… and because his heart was in heaven, the bird of heaven used to bring sustenance to him; and because he took upon him the likeness of the angels of heaven, those very angels brought him bread and water when he was fleeing from before Jezebel.
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
75. Elijah himself too, that the word spoken by his mouth might be confirmed, was sent by the Lord to hide himself by the brook Cherith.
17:4
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 21.7
… nor can I say whether he received the priesthood as the reward of virtue, or to be the fountain and life of the Church. For she, like Ishmael, fainting from her thirst for the truth, needed to be given to drink, or, like Elijah,
St Jerome † AD 420 The Letters of St. Jerome 22.32
… “Seek ye first the kingdom of God and all these things shall be added unto you.” The Lord will never allow a righteous soul to perish of hunger. “I have been young,” the psalmist says, “and now am old, yet have I not seen the righteous forsaken nor his seed begging bread.” Elijah is fed by ministering ravens.
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 5.5
… and this, because it was His will to grant this very thing to them that did Him kind service; for the benefit was to them that did the service, not to Him. For, could He to whom angels ministered require these men’s kindness? Not even His servant Elias, to whom He sent bread and flesh by the ravens upon a certain occasion
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 18.30
… How did God sustain her? Not by raining down manna, as for Israel of old or opening the rock, in order to give drink to His thirsting people, or feasting her by means of ravens, as Elijah,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.4
14. Bread for food also failed Elijah, that holy man, had he sought for it; but it seemed not to fail him because he sought it not. Thus by the daily service of the ravens bread was brought to him in the morning, meat in the evening.
St Augustine of Hippo † AD 430 The Confessions 10.31
… deliver me out of all temptation. It is not the uncleanness of meat that I fear, but the uncleanness of lusting. I know that permission was granted unto Noah to eat every kind of flesh that was good for food; that Elias was fed with flesh;
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 53.2
… but do ye not know that when He hungered in the wilderness Angels ministered to Him? So then, in that He was pleased to be fed, He showed favour to them that fed Him. And what marvel is this, seeing He showed this same favour to the widow as touching the Holy Elias, whom He had before fed by the ministry of a raven?
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Tertullian † AD 220 The Five Books Against Marcion 4.21
… and herein He followed the ancient precedent. For in like manner, during the famine in Elijah’s time, the scanty and final meal of the widow of Sarepta was multiplied by the blessing of the prophet throughout the period of the famine. You have the third book of the Kings.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… Yesterday meanness and avarice were withering your hand; to-day let liberality and kindness stretch it out. It is a noble cure for a weak hand to disperse abroad, to give to the poor, to pour out the things which we possess abundantly, till we reach the very bottom; and perhaps this will gush forth food for you, as for the woman of Sarepta,
St Jerome † AD 420 The Letters of St. Jerome 125.20
… For the rest amid our present miseries with the sword making havoc around us, he is rich enough who has bread sufficient for his need, and he is abundantly powerful who is not reduced to be a slave. Exuperius the reverend bishop of Toulouse, imitating the widow of Zarephath,
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St Ambrose of Milan † AD 397 On the Holy Spirit 1.pref.17
17. This is the special excellence of Thy loving-kindness, wherewith Thou hast redeemed the whole world one by one. Elijah was sent to one widow;
St Ambrose of Milan † AD 397 Concerning Widows 1.3
3. And what is the teaching of the fact that at that time when the whole human race was afflicted by famine and Elias was sent to the widow?
St Jerome † AD 420 The Letters of St. Jerome 22.32
… The widow of Zarephath, who with her sons expected to die the same night, went without food herself that she might feed the prophet. He who had come to be fed then turned feeder, for, by a miracle, he filled the empty barrel.
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Pope St Leo I the Great † AD 461 Sermons 42
… The holy widow of Sarepta discovered this, who offered the blessed Elias in the time of famine one day’s food, which was all she had, and putting the prophet’s hunger before her own needs, ungrudgingly gave up a handful of corn and a little oil
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St John Chrysostom † AD 407 A Treatise to Prove that No One Can Harm the Man Who Does Not Injure Himself 6
… This is a mere pretext and pretence. For if you grieve on this account know certainly that poverty is no bar to almsgiving. For even if you are infinitely poor you are not poorer than the woman who possessed only a handful of meal,
St John Chrysostom † AD 407 Homilies on Second Corinthians 19
… For, saith He, “there were many widows in the days of Elias, and to none of them was the prophet sent but to her.” ( Luke iv. 25, 26 .) Shall I say something great and startling? This woman gave more to hospitality, than our father Abraham. For she “ran” not “unto the herd,” as he, ( Gen. xviii. 7 .) but by that “handful” (
St John Chrysostom † AD 407 Homilies on Philippians 1
… 14 .), but what? “An hundred fold, and eternal life” ( Matt. xix. 21, 29 .), is the recompense for such—the mercy of God thou becomest; the spiritual food; a pure leaven. She was a widow, famine was pressing, and none of these things hindered her. Children too she had, and not even so was she withheld. (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… And he leaves them without any excuse even by what had before been done. For observe how strong the accusation is even from the person speaking. For it is neither Paul, nor Peter, nor James, nor John, but one whom they held in the greatest estimation, the chief of the Prophets, the friend of God, a man who had been so very zealous
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St Cyprian of Carthage † AD 258 On Works and Alms 17
… Therefore Elias, being the type of Christ, and showing that according to His mercy He returns to each their reward, answered and said: “Thus saith the Lord, The vessel of meal shall not fail, and the cruse of oil shall not be diminished, until the day that the Lord giveth rain upon the earth.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.35
35. He indeed could neither rain bread from heaven by prayer, to nourish an escaped people in the wilderness, nor supply fountains of food without cost from the depth of vessels which are filled by being emptied,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.4
… Nay, he was the more blessed, for he was rich toward God. It is better to be rich for others than for oneself. He was so, for in the time of famine he asked a widow for food, intending to repay it, so that the barrel of meal failed not for three years and six months, and the oil jar sufficed and served the needy widow for her daily use all that time also.
St Ambrose of Milan † AD 397 Concerning Widows 3
14. To return to what was treated of above,
St John Chrysostom † AD 407 Homilies on Philippians 1
… He, eating of what is thine, sanctifies also what remains. ( Luke xi. 41 .) Think how the widow maintained Elias; and she did not more feed than she was fed: she did not more give than receive. This now also takes place in a much greater thing. For it is not a “barrel of meal,” nor “a cruse of oil” (
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.1.4
4. Elijah spoke the word, and the rain ceased and fell not on the earth for three years and six months. Again he spoke, and the barrel of meal failed not, and the cruse of oil wasted not the whole time of that long famine.
St Ambrose of Milan † AD 397 Concerning Widows 5
… New wine foams while fermenting, and the husbandman does not consider as lost that which runs over. While the harvest is being threshed out, grains of corn fall from the groaning floor; but though the harvests fail, the barrel of meal wastes not, and the cruse full of oil gives forth.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 49
For this also He caused just twelve baskets to remain over, that Judas also might bear one. For He was able indeed to have appeased their hunger, but the disciples would not have known His power, since in Elijah’s case also this took place.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… So is it now: let us keep the saints near us, and there will be no tempest: or rather, though there be a tempest, there will be great calm and tranquillity, and freedom from dangers: since that widow had the saint for her friend, and the death of her child was loosed, and she received back her son alive again. (
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St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.4
30. Elijah, then, raised the dead, but he prayed—he did not command.
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Origen † AD 254 Origen Against Celsus 2.57
… “But this is the question, whether any one who was really dead ever rose again with a veritable body?” Now a Jew would not have uttered these words, who believed what is recorded in the third and fourth books of Kings regarding little children, of whom the one was raised up by Elijah,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… See how great is my indulgence; see the goodness of the Spirit; the war shall be mine, yours the achievement; I will be under fire, and you shall live in peace; but join with your defender in prayer, and give me your hand by the Faith. I have three stones which I will sling at the Philistine; I have three inspirations against the son of the Sareptan,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… And so too the seven compassings of the City; in the same way as there is a mystery in the threefold breathings of Elias, the Prophet, by which he breathed life into the son of the Sareptan widow,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 91.2
2. But what is meant when, after saying, “If I had not done among them works,” He immediately added, “which none other man did”? Of a certainty, among all the works of Christ, none seem to be greater than the raising of the dead; and yet we know that the same was done by the prophets of olden time. For Elias did so;
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St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.83
83. And why should we wonder that the soul is restored at the word of God, that flesh returns to the bones, when we remember the dead raised by the touch of the prophet’s body? Elijah prayed, and raised the dead child.
St Augustine of Hippo † AD 430 Letters of St. Augustin 137.13
… For among these miracles what is more wonderful than the raising of the dead? Yet both Elijah and Elisha did this.
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and to thy son afterwards. 14. And thus saith the Lord God of Israel: The barrel of meal shall not waste, nor the cruse of oil shall be diminished, until the day wherein the Lord shall give rain upon the face of the earth. 15. And she went and did according to the word of Elias: and he ate, and she, and her house: and from that day, 16. the barrel of meal wasted not, and the cruse of oil was not diminished, according to the word of the Lord, which he spoke in the hand of Elias. 17. And it came to pass after this, that the son of the woman, the mistress of the house, fell sick, and his sickness was very grievous, so that there was no breath left in him. 18. And she said to Elias: What have I to do with thee, O man of God? art thou come to me that thou shouldest call to remembrance my iniquities, and slay my son? 19. And Elias said to her: Give me thy son. And he took him out of her bosom, and carried him into the upper chamber where he abode, and laid him upon his own bed. 20. And he cried to the Lord, and said: O Lord my God, hast thou afflicted also the widow, with whom I sojourn, so as to kill her son? 21. And he stretched himself, and measured himself upon the child three times, and cried to the Lord, and said: O Lord my God, I beseech thee, let the soul of this child come back into him. 22. And the Lord heard the voice of Elias: and the soul of the child came back into him, and he revived. 23. And Elias took the child, and brought him down from the upper chamber into the house, and delivered him to his mother, and said to her: Behold thy son liveth. 24. And the woman said to Elias: Now by this I know that thou art a man of God, and the word of the Lord in thy mouth is true. 1. AND ELIAS THE THESBITE, OF THE INHABITANTS OF GALAAD, SAID TO ACHAB. — Thou wilt ask first, why God raised up Elias and sent him to Achab? I answer, that he might restrain and extinguish the zeal of Achab equally as of Jezabel in spreading idolatry, and preserve Israel in the true faith and religion of the one God, and therefore he armed him with admirable zeal and the spirit of fortitude, that he alone might oppose himself to tyrants, priests and all idolaters. Thus when Pharao oppressed the faithful Hebrews, God raised up Moses, who might oppose him and lead the people out of his servitude. Thus to Jeroboam erecting calves as gods he opposed the prophet Ahias, to Manasses Isaiah, to Antiochus the Machabees. Thus to almost the whole world made Arian, he opposed one Athanasius bearing the faith of the Orthodox, to the Pelagians St. Augustine, to the Nestorians St. Cyril, to the Iconoclasts St. John of Damascus, to the Albigensians St. Dominic, to the Lutherans and Calvinists St. Ignatius and the like. Elias was therefore (as St. Bernard writes to Pope Eugenius at the end of the fourth book of his work On Consideration) "the form of justice, the mirror of holiness, the example of piety, the defender of truth, the protector of faith, the teacher of Israel, the master of the unwise, the refuge of the oppressed, the advocate of the poor, the judge of widows, the eye of the blind, the tongue of the dumb, the avenger of crimes, the terror of the wicked, the glory of the good, the rod of the mighty, the hammer of tyrants, the father of kings, the salt of the earth, the light of the world, the prophet of the Most High, the forerunner of Christ, the Christ of the Lord, the God of Achab, the terror of the Baalites, the thunderbolt of the idolaters." Thou wilt ask secondly, what Elias signifies? I answer, Elias in Hebrew is called אליהו Eliahu, that is, God of the Lord, or rather my God is the Lord, as Pagninus says. Or, as if to say, Elia hu, that is, God himself is mighty. For El is the name of God, as he is strong and mighty to overcome all things: ia is an abbreviation of Jehova; hu is himself. For the office of Elias was to show to Achab and Israel that not Baal, but the God of Israel is the true God, strong and almighty Lord of all. Thus St. Jerome, Angelomus and others. Whence the Hebrews think the name of Elias taken from that acclamation of the people to Elias: "The Lord himself is God, the Lord himself is God," cap. XVIII, vers. 39, for they relate that before he was called Laberscyth, in the Genesis Rabbah, cap. XXVII. Hence St. Jerome, Michael cap. V: "Elias," he says, "is the same as the Lord God." Hear St. Isidore, lib. VII Orig. cap. VIII: "Elias is interpreted the Lord God. From the presage of the future therefore he is thus called. For when he contended in the priesthood with four hundred priests of Baal, the name of the Lord being invoked, fire came down from heaven upon the holocaust. When all the people saw this, they fell upon their faces and said: The Lord himself is God. From this cause therefore he received such a name beforehand, because through him afterwards the people knew the Lord God: the same also is interpreted the strong Lord, either because he slew those same priests, or because he endured the adversity of Achab." Again, "Elias" is the same as "the strength of the Lord," says St. Jerome, or "God of the Lord," says Pagninus, because just as Moses was constituted by the Lord to be God to Pharaoh, Exodus VII, 1; so Elias was constituted by the same Lord to be God to Achab and Jezabel: for just as Moses, inflicting ten plagues both heavenly and earthly upon Pharaoh, compelled him to let the Hebrews go: so also Elias moved all the elements through stupendous miracles, as though he were their God and Lord, by which he struck down Achab and the Baalites, indeed killed them. St. Ambrose gives another tropological reason, lib. I De Cain cap. II, where he adorns Elias with these praises: "Victor over passions," he says, "and captivated by no enticements, who had covered over this entire habitation according to the body with the purity of heavenly conversation, ruling the mind, subjecting the flesh and chastising it with a certain royal authority, was called by the name of God, to whose likeness he had formed himself with the abundance of perfect virtue, and therefore we do not read of him as of others, because he did not die failing." For he is most like to God, who is pure and holy from all vice. Hear St. Dionysius, epist. ult. to St. John the Evangelist, Quæst. X: "Whoever men are zealous, are drawn away from all pleasure of bodily things; but free from all evils, and impelled by the love of God, they love the peace of all goods and holiness; and from this life they make a beginning of the future, when among men they imitate the life of Angels with all tranquility of mind, worthy of the appellation of God's name, with benignity and other virtues," etc. Again, to Elias belongs the strength of God, which Isaiah depicts, cap. XXV, vers. 4, saying: "Thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the whirlwind, a shadow from the heat; for the spirit of the mighty is like a whirlwind beating against a wall. As heat in drought thou shalt bring down the noise of strangers, and as heat under a cloud thou shalt make the branch of the mighty to wither." For with similar strength Elias cast down Achab, Jezabel and the Baalites, according to that in Ecclesiasticus XLVIII, 2: "Those who provoked him through their envy were few in number; for they could not endure the commandments of the Lord." And shortly after: "Thou who didst cast down kings to destruction, and didst easily break their power, and didst remove the glorious from their beds." Furthermore, Bede and Angelomus in lib. IV Reg. cap. XXIII, and indeed St. Chrysostom, hom. 3 De Elia, assert that Elias is said as it were ἥλιον, that is the sun, because he himself was the sun of Israel and was carried in a fiery chariot to heaven, and hence by poets the sun is feigned to be carried in a fiery chariot, which because Phaethon the son of the sun did not know how to rule, hence he burned himself and the world, of which more, lib. IV, cap. II. These things are said by allusion: for it is certain that Elias is a Hebrew name, not Greek. In a similar way Nazianzenus derives the Hebrew name Pascha from the Greek πάσχω, that is to suffer, because Christ suffered in the Passover. You will ask thirdly, what were the distinguished virtues and gifts of Elias, by which he overcame idolatry? I answer, his first gift was the innocence, austerity and holiness of life. Hear St. Isidore, lib. De Ortu et interitu prophet., cap. XXXV: "Elias," he says, "a great priest and prophet, dweller in solitude, full of faith, supreme in devotion, strong in labors, diligent in industry, endowed with excellent genius, upright in the exercise of discipline, assiduous in holy meditation, and unafraid of death." The second gift of Elias was solitude and contemplation. For withdrawing into Carmel he devoted himself to prayer and contemplation, and there he gathered Eliseus and other disciples as the author of monastic and eremitic life. Whence the Carmelites profess that they have received their name and institution from Elias on Mount Carmel, of which more cap. XVIII. The third was his freedom of speech and reproof, by which among other things he said to King Achab and to Jezabel to their face, that they were sold under sin, and that God would cut off all their stock, and that dogs would lick the blood of Jezabel, cap. XXI, 20. The fourth was his unconquered patience and fortitude of mind, by which he generously endured and overcame all the persecutions of kings and idolaters, indeed he killed all the priests of Baal, cap. XVIII. Fifth, zeal for the honor and worship of God, which impelled him to undertake all contests with the king and the Baalites, whence he himself says to God: "I have been very zealous for the Lord God of hosts, because the children of Israel have forsaken thy covenant, etc., they have slain thy prophets with the sword, I alone am left, and they seek my life," cap. XIX, vers. 14. Hence Elias is called by some an Angel; and of John the Baptist the Angel says that he would go before Christ "in the spirit and power of Elias," Luke I. Hence Elias was taken up, that he might go before Christ to judgment, and contend against Antichrist, by whom he will therefore be slain, and be crowned with martyrdom in Jerusalem; but on the third day he will rise gloriously from the dead before all the people and ascend into heaven, as I have said in Apocalypse XI, 3. Finally, see the praises of Elias in Ecclesiasticus cap. XLVIII, 1: "Elias, he says, rose up like a fire, and his word burned like a torch." See the things said there. For Elias was wholly fiery and thunderous. Hence allegorically Elias was a type of Christ, who truly was "Elias," that is "the Lord God." For Christ, like Elias, had great contests concerning the faith of the Messiah with the Scribes and Pharisees, and endured continual persecutions from them, and finally the death of the cross, but on the third day rose gloriously from it, and on the fortieth day ascended into heaven. Thus Angelomus, Eucherius, Rupertus and others. Finally, Elias was the leader and prince of the other Prophets: and for this reason he appeared together with Moses the lawgiver in the transfiguration of Christ, and bore witness to him in the name of all the prophets, that he himself was the true Messiah prophesied by them, Matthew XVII. THESBITE,—originating from Thesba or Thesbe, a village situated in the tribe of Gad between Jaaba and Saron, as Adrichomius says in his Description of the Holy Land. Hence St. Epiphanius, Dorotheus, Isidorus, Metaphrastes and others in the Life of Elias teach that Elias was born in Thesbe, which borders on Arabia. Hear St. Epiphanius: "Elias was from Thesbes on the border of Arabia: but he dwelt in Galaad, because Thesbes were houses consecrated and assigned to priests." But more clearly Metaphrastes: "Elias, he says, was called by the priests (namely the Hierosolymites, to whom his father Sobachus went to consult concerning the vision) a Thesbite, because it was a house which had fallen by lot to the priests in which he dwelt, exercising virtue from his youth, and making his soul fiery through the fire breathing the grace of the Holy Spirit." Therefore Abulensis, Hugo, Lyranus are mistaken, who think that Elias originated from the city of Thebe, in which Abimelech the son of Gideon fell, Judges IX, 50. For Thebe was in the tribe of Ephraim near Sichem, but Thesbe, the native land of Elias, was beyond the Jordan in Galaaditis, namely in the tribe of Gad. Wherefore Elias appears to have been a Gaddite, and from there in his birth drew manly, strong and military spirits. For such were the Gaddites according to that passage in Genesis XLIX, 19: "Gad girded (for this is what Gad means in Hebrew) shall fight before him, and he himself shall be girded behind." Furthermore, Thesbite in Hebrew is the same as captivating, or converting, as Angelomus and others say. For Elias captivated and converted the heart of the fathers to the children, and the heart of the children to their fathers, as Malachi cap. IV, vers. 6 says. Concerning the birth and education of Elias, Dorotheus has this in his Life: "When Elias was about to be born, his father Sabacha saw him being greeted by white-shining angels, and wrapped as it were in fire like swaddling clothes, and nourished by the flame of fire as if by food, and going to Jerusalem, he made known this thing, and it was said to him by an oracle, that he should not fear; for the boy about to be born would dwell in light, and what he said would have firm authority, and he would judge Israel with sword and fire." The same St. Epiphanius and Metaphrastes have in the Life of Elias. Hence the Fathers agree that Elias preserved perpetual virginity, namely St. Jerome, lib. I Against Jovinianus and to Eustochium, On the Custody of Virginity, Ambrose, lib. I On Virginity. The same St. Chrysostom asserts, lib. On Virginity, tome V. St. Ephrem in more than one place: beautifully in Paran. I, tome II, fol. 90, he says: "The best gift of a monk is virginity, bearing him in a chariot to heaven with Elias;" and fol. 91: "Elias, covering you with his goat skin, will lead you into the heavens." That Eliseus also and the other disciples of Elias were virgins or celibates is beyond doubt: and indeed it is sufficiently clear from cap. XVIII, vers. 13 that several of them were slain by Jezabel for the true religion of God and obtained the crown of martyrdom. Moreover, Elias does not appear to have been a priest, says Abulensis, Sanchez and others, because he was not descended from Levi, but from Gad: hence Scripture nowhere calls him a priest, as it calls Jeremias and Zacharias the father of John the Baptist. St. Epiphanius, however, St. Isidore and others call him a priest, and say he was born of Levi, because the Levites and priests, since they had no proper possession, were scattered throughout all the tribes, so that they might instruct them in faith and the worship of God. Elias could therefore have been born a Levite in the tribe of Gad. Finally, the Hebrews think Elias to be Phinees, the son of Eleazar the son of Aaron, but they err, as I have shown in Numbers XXV. CONCERNING THE INHABITANTS OF GALAAD. — Elias migrated from his native land Thesbe to neighboring Galaad. Why? I answer first, because the Galadites were then very corrupt in their morals, idolaters and murderers. Elias went therefore to them, that he might recall them and his disciples to a better way. This is clear from the prophet Osee, who prophesied under King Ozias a little after Elias, and in cap. VI, vers. 8, thus says: "Galaad is a city of them that work iniquity, and is stained with blood. And as the traces of men, so is the house of the priests: they commit murders in the way of consent, and do wickedly." See the words there. Again, Galaad was fertile in resin, opobalsam and other aromatics, from which are made plasters and medicines for curing diseases and wounds. Hence it represents the Prophets, who as spiritual physicians cure the wounds and infirmities of souls. This is what Jeremias says, cap. VIII, vers. 22: "Is there no balm in Galaad, or is there no physician there? Why then is not the wound of the daughter of my people closed?" Whence the Chaldean Paraphrast there translates, I desired the doctrine of Elias the prophet, who was of Galaad, whose words were medicine. Elias therefore and Eliseus, as in Carmel, Bethel, Jericho, Galgal, so also in Galaad dwelt, that they might lead the inhabitants to the true worship of God, so that "where sin abounded, grace might abound more," Rom. cap. V, 20, and therefore in these places he established Colleges of disciples, who are therefore called "sons of the prophets": hence to them pertains that of Cant. IV, 1: "Thy hair is as flocks of goats, that appear from mount Galaad." For this reason Elias, about to be taken up into heaven, visited these Colleges in Bethel, Jericho, Galgal, etc., in IV Kings II, that he might bid farewell to his disciples, and confirm them in pursuing the harsh study of eremitical and cenobitic life. Thus Abulensis. AS THE LORD GOD OF ISRAEL LIVETH, IN WHOSE SIGHT I STAND, IF THERE SHALL BE DEW OR RAIN THESE YEARS, BUT ACCORDING TO THE WORDS OF MY MOUTH. — There is no doubt that Elias, burning with zeal, first admonished King Achab concerning abandoning the worship of Baal, and worshipping the true God: but when he turned a deaf ear, Elias came from words to blows, and struck the whole land with sterility, so that Achab and the idolaters might learn that not Baal, as they thought, but the true God gives rain, harvest and other goods of the earth, and therefore they should invoke him for these things, not Baal; he therefore says: "As the Lord God of Israel liveth," that is, I swear by the life of God, that there shall be no rain fertilizing the earth, except according to my will, namely when I by my prayers shall open heaven to rain, as now I have closed it by my prayers: for James teaches that Elias obtained all these things from God by prayers in his epistle cap. V, vers. 17: "Elias, he says, was a man passible like unto us: and he prayed with prayer that it should not rain upon the earth, and it rained not for three years and six months. And he prayed again: and the heaven gave rain, and the earth brought forth her fruit." IN WHOSE SIGHT I STAND. — The Septuagint, whom I have stood before; the Chaldeans, before whom I minister, that is to say, I always have God present in my mind, and strive to love him, praise him, revere him, and please him in all things, and therefore I invoked him and invoke him, that he might grant me this power of stopping and releasing rains, to overthrow the worship of Baal, as he indeed granted. For Elias would not have sworn thus unless God had granted it to him, and made him as it were the Lord of the air. Hence Eucherius exclaims: "Great is the power of prophetic dignity, human speech, divine effect. On earth a man speaks, and by his command the heavenly powers obey. One word of the prophet moved all creation, and in a wondrous way, sounding on earth, shook the air and heaven, the order of human ministry was disturbed, and the harmony of the elements established from ages was broken, when moisture was denied to dryness, cold to heat: but the elements joyfully accept their punishment, so long as it profits either in the salvation of men, or in the honor of the Creator." IF THERE SHALL BE DEW OR RAIN. — In Hebrew if is the same as not. The Author of the Book of Marvels of Scripture gives the reason, lib. II, cap. XV: "In order that, he says, those who had exacerbated God through evils in the land might lack the clemency of heaven and the comfort of the air."
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EXCEPT ACCORDING TO THE WORDS OF MY MOUTH, — so that there shall be no rain except when I shall have brought it forth by my words and prayers. St. Chrysostom, in a homiletic manner, in hom. 1 On Elias, says that he, from a rigid zeal for avenging idolatry, was unwilling to leave God (whom he knew to be merciful, easily bent by prayers to granting pardon and rain) but reserved it for himself; inasmuch as he had already hardened his mind about not giving pardon to idolaters, nor rain. Wherefore he wearied God so long with prayers, until He granted it to him, which obtained, he constantly and severely decreed: I swear by God, that it shall not rain except when I shall will it: nor shall I will it except when the priests of Baal are slain, and the worship of Baal is overthrown, as appears cap. XVIII, vers. 41. Thus St. Chrysostom, who in homil. 2, depicting these things graphically, says: "When the most holy prophet Elias beheld the people transgressing, and when he perceived Baal and groves being worshipped with the Lord despised by the sacrilegious; and when with the Creator despised all the people had given themselves to images and groves; moved by zeal for God, he subjected the land of Judæa to a sentence of dryness, and sterility of rains. Then suddenly the earth pants, the sky is dried up, all thirst, fountains dry up, all moisture seeks the depths, abandons the heights, the air burns, serenity torments, tranquility is a punishment, nights burn, days dry up, crops are scorched, shrubs languish, etc., all creation testifies to the wrath of God." 3. TO HIDE IN THE TORRENT CARITH. — For the king Achab will seek thee, as the author of sterility, and if he find thee, he will kill thee. Flee therefore and hide, lest the cause of dryness be turned back upon thy head. The torrent Carith descends from the mountains of Ephraim near the city of Phalestus, whence near it there were many caves and caverns, into which Elias could hide himself. Here therefore he lay hidden for three years of dryness, fed by ravens. Whence in memory of him St. Helena built a church there, as witness Nicephorus, lib. VIII, cap. XXX. Carith in Hebrew is the same as cutting, cutting off, because here Elias cut off the sprouts and crops of the earth through the dryness brought on by himself. Whence St. Chrysostom, in the homil. On Peter and Elias, says that Elias brought on a fiery heat and as it were a fever of the earth: "Scarcely, he says, had his word gone forth, when suddenly the air is changed, the sky became brazen, and therefore the word lay upon the bowels of the earth like a fever. And immediately all things dried up, all things shuddered at filth and desolation, the herbs were dried up, plants together with trees both fruitful and barren."
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Menander the historian, a Gentile, remembers this sterility and famine, in Josephus, lib. VIII, cap. VII, but mutilated and imperfectly, in the manner of Gentiles when they speak of Jewish matters. For he says this famine lasted only one year, when St. James, cap. V, 17, asserts it lasted three years and six months. This famine appears to have been only in Israel, for Elias was punishing its idolatry. Wherefore what is said in Luke IV, 25, that it was "in all the land," take it appropriately, namely in all the land subject to king Achab, and contaminated by the sins of his idolatry.
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4. And I have commanded the ravens, — that is, I have ordained as if commanding, and I have given them this instinct, that they may bring thee bread. Thus Cajetan. 6. AND THE RAVENS ALSO BROUGHT HIM BREAD AND FLESH IN THE MORNING, AND LIKEWISE BREAD AND FLESH IN THE EVENING. — The raven is a voracious, inhuman, malignant bird; God therefore used it to feed Elias, that He might show that He commands all animals, and can change and convert their nature as He wills, and that all creatures serve and obey the saints, such as Elias was, at God's bidding. Thus ravens brought daily half a loaf of bread to St. Paul the first hermit, but a whole loaf when St. Anthony arrived. Whence St. Paul, turning to him, said: "Behold, the Lord has sent us dinner, truly merciful, truly compassionate. Sixty years have I been receiving a fragment of half a loaf daily, but now at thy coming Christ has doubled the ration for His soldiers." Thus St. Jerome in the Life of St. Paul. St. Benedict, moreover, commanded a raven which was accustomed to come to him at the hour of dinner and take food from his hand to carry away bread infected with poison, which the envious Florentius had sent to him, and to bear it to a place where it could be found by no one: and the obedient raven did this, as St. Gregory relates, in book II of the Dialogues, chapter VIII; the progeny of this raven still survives, and is continually fed by the Benedictines on Mount Cassino. Furthermore, the reason why God used ravens rather than other birds was literal: that ravens love solitary places, and especially torrents, because they are of a very dry and hot nature. Whence in Proverbs XXX, 17, it is said: "The eye that mocketh his father, etc., let the ravens of the torrent pluck it out." God therefore used ravens, as birds most readily available, to feed Elias in the torrent of Carith, that from the raven he might receive food, and from the torrent drink in such great dryness of all things. For water suffices for drink, and is the most natural drink, which all the ancients before Noah used. Tropologically, behold here and revere the wonderful providence of God toward His faithful: for the ravens, instigated by God, brought daily twice bread and flesh to Elias, namely in the morning for breakfast, and in the evening for supper. But angels prepared these breads and meats, and therefore they were better and more savory than ours, which are prepared by bakers and cooks, according to that in Psalm LXXVII, 23: "Man ate the bread of angels:" then they gave them to the ravens to be carried to Elias, and restrained them lest they should touch them, and impelled them to carry them to Elias untouched. For as we read in the Life of St. Onuphrius, God and the angels have a singular care for hermits, such as Elias was, because they have abandoned all things, and are abandoned by all, according to that: "The poor is left to thee; thou shalt be the helper of the orphan," Psalm IX, verse 14. Wherefore St. Basil, homily 8 on the Avaricious Rich: "Mount Carmel, he says, a lofty and desert mountain, had Elias, to whom his provision and food was hope in God; and when he lived thus, he was not destroyed by hunger, but the most rapacious ravens of birds brought him food, and those who were wont to seize the food of others became ministers to the most just man: forgetting also their nature, in bringing him bread and flesh they obeyed the Lord's command." And flesh. — God therefore sent not only breads necessary for life, but also flesh for delicacy as a relish for Elias. Abulensis asks what Elias ate on the days of fasts, on which it is not permitted to eat flesh; and he answers that he ate whatever the ravens brought: for God, by sending flesh to Elias, thereby dispensed with him in the fast, and wished him to eat it, and to enjoy so liberal a gift, lest He should seem to have sent it in vain. Allegorically St. Prosper, book II On Predictions and Promises, chapter XXVIII: "The bread of Elias, he says, is the body of Christ, which the Jews, like ravens, ministered to the Gentiles, preparing flesh cooked on the wood of the cross for the Gentiles, and like ravens with one harsh voice crying out to Pilate: Crucify, crucify him." Otherwise St. Augustine, sermon 101 On the Seasons, where he applies all the deeds of Elias allegorically to Christ and the Church: "Blessed Elias, he says, was a type of the Lord Savior. For just as Elias suffered persecution from the Jews, so also the true Elias, our Lord, was rejected and despised by the Jews themselves. Elias left his people, and Christ abandoned the Synagogue. Elias went into the desert, and Christ came into the world. Elias in the desert was fed by ravens ministering, and Christ in the desert of this world is refreshed by the faith of the Gentiles. For those ravens, which at the Lord's command ministered to blessed Elias, figured the people of the Gentiles. Therefore also of the Church of the Gentiles it is said in the Song of Songs: "I am black, but beautiful, O ye daughters of Jerusalem." Whence black? "Behold, I was conceived in iniquities, and in sins did my mother conceive me." Whence beautiful? "Thou shalt sprinkle me with hyssop, and I shall be cleansed; thou shalt wash me, and I shall be made whiter than snow." And soon after: "Truly the Church of the Gentiles was like ravens, when she despised the living Lord, and before receiving grace, as with dead carcasses, served idols."
17:9
Symbolically the Author of Wonderful Things in Holy Scripture, cited in St. Augustine, book II, chapter XVII: "From ravens, he says, the prophet is commanded to be ministered to, so that namely that bird might be seen to purge the guilt which it had committed on the earth in the flood, while it becomes a faithful minister to Elijah, which was negligent and deceitful before Noah. Furthermore also in this ministry that is shown, how man if he had not sinned, would even now use the ministries of unfruitful animals. But from whence that raven carried those meats and breads, let him see who committed such an office. In which however it is to be observed, that by the industry of some men knowing or not knowing, the ravens received these things, who prepared cooked breads and whatever meats in whatever manner.» 9. GO TO SAREPTA OF THE SIDONIANS. — This city was situated between Tyre and Sidon on the public way, not far from the shore of the sea, and distant from the Eleutheros river two miles from Sidon. It was called Sarepta, that is a foundry, from צרף tsaraph, that is to smelt, because in it there were foundry workshops of vessels from bronze, iron and other metals. God therefore commands Elijah to go outside the borders of Israel and the dominion of Achab his persecutor, into the territory of the Sidonians, so that there under a gentile king he might dwell securely and peacefully. Hence allegorically Elijah signifies Christ, who suffering persecution from the Jews, transferred his Gospel to the gentiles, as Christ himself explains, Luke IV, 25. Hear the Author of Wonderful Things in Holy Scripture, book II, chapter XVIII: "For this reason the prophet is sent to Sarepta of the Sidonians to be satisfied, so that through him a good and faithful widow might be fed. Lest however anyone be moved by the fact that the land of the Sidonians suffered this same plague equally with Israel, since from there Jezabel the persecutrix of the prophets, and the cause of all vengeance and crime, drew her paternal origin from the king of the Sidonians.»
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FOR I COMMANDED THERE A WOMAN. — "I commanded," that is I ordained, disposed, provided: for God had not properly commanded the widow, since he had not spoken to her, indeed the widow when asking Elijah for a morsel of bread, denied that she had it verse 12. If however anyone contends that God revealed to the widow the coming of Elijah, and commanded that she receive him and feed him in the manner in which Elijah was about to ask, I will not resist. This woman was a gentile, namely Sidonian, but religious and devout, says St. Chrysostom, homily 3 On Elijah, and Abulensis, Question XXIV. 12. AND I GATHER TWO STICKS, THAT I MAY MAKE (COOK) IT FOR ME AND MY SON, THAT WE MAY EAT AND DIE, — that is to say, After we eat this small amount, we shall die of hunger, because we have nothing else to eat. Allegorically St. Augustine, sermon 101 On the Seasons notes that "two sticks" signify the cross of Christ; for in it there are two sticks, namely one erect, the other transverse. "For this reason, Augustine says, she was gathering two sticks, because in the type of Elijah she was receiving Christ. She wished to gather two sticks, because she desired to know the mystery of the cross. For the cross of our Lord Savior is fitted with two sticks, for this reason that widow gathered two sticks, because the Church was about to believe in him who hung upon two sticks. Therefore that widow said: I gather two sticks that I may make food for me and my son, and we shall eat, and die. It is true, most beloved brethren, no one will merit to believe in Christ crucified, unless he die to this world: for whoever wishes to eat the body of Christ worthily, it is necessary that he die to things past, and live to things future.»
17:13
AND MY SON, — thus also the Chaldean; for this is in Hebrew לבני libni. But the Septuagint reading with other points לבני lebanai, translate, my sons; they signify therefore that she had several sons, from whom she took away bread, that she might give it to Elijah. So much greater was her virtue. Thus Eucherius. 13. BUT FIRST MAKE ME OF THE SAME LITTLE MEAL A LITTLE CAKE BAKED UNDER THE ASHES, — which namely is cooked under ash hastily and quickly, so that he might immediately succor the present and urgent hunger of Elijah. Thus Abraham cooked cakes baked under the ashes for the Angels hastening, Genesis XVIII, 6. Mystically Eucherius: "The cake baked under ashes, he says, is the satisfaction of the penitent, according to that Psalm CI: Because I ate ashes like bread, and mingled my drink with weeping; for by these satisfactions the Lord exhorts himself to be fed.»
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MAKE FOR ME FIRST. — St. Prosper gives the reason, part II Predictions chapter XXIX: "That mercy, he says, may first occupy the place, which Scripture testifies goes before the face of God; for from him is all abundance." Thus St. Louis, king of France, before he himself dined, gave dinner to one hundred poor.
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15. AND SHE WENT AND DID ACCORDING TO THE WORD OF ELIAS. — Wonderful was the faith of this widow, her obedience, her liberality, in that she gave to Elias, who had brought this famine, the small amount of flour necessary for her own life. Whence Eucherius exclaims: "O magnificent spirit of the woman, O unchangeable resolve of mind, O truly venerable deed through the ages! She asks for a cup, and soon offers it: and what perhaps was already lacking to kings, what the rich did not have, this the widow dispensed from abundance. She feeds with bread her who on the next day was about to die with her son, nor does she deny that she has it; but she confesses simply, and does not fear to reveal the truth, and not so much to one asking as to one in a manner demanding, she lays open the whole cause in the middle: the quantity of food, and the number of persons, so that she wishes to have not so much a guest as in a manner a judge." And further below: "It was in that time a spectacle most pleasing to angels and men, that among the nations in profane land a widow woman was already then a daughter of Abraham much more hospitable than the parent himself, much more humane than the father of faith. Abraham was indeed hospitable, and held by great affection toward strangers; but he was truly opulent, he was rich." And a little after: "By zeal for humanity she despised all the force of natural affection, not concerned for herself, not for her little ones: nothing recalled her from the resolve of her mind, neither the weakness of her own sex, nor maternal compassion toward her little ones: she killed in herself the duties of nature in regard to hospitality, and the mind of a mother toward her guest became the cruel tomb of her sons." 16. AND FROM THAT DAY THE BARREL OF MEAL DID NOT FAIL, AND THE CRUSE OF OIL WAS NOT DIMINISHED, — not by rarefaction, but by continuous addition of new flour and oil, says Abulensis. Whence from that time the widow was sustained with her son, indeed Elias himself also, as appears in verse 20. The faith and sanctity of Elias merited this, likewise the obedience and almsgiving of the widow, by which she gave to Elias the small amount of flour which she had. Thus St. Prosper, book II On Predictions and Promises, chapter XXIX, whom hear: "Thus does the soul lend to God, thus while it gives in necessity, it consults for its own salvation. Thus is the soul filled which, with the body departing the Lord, loving him who chastens, keeps the faith of one bed with chaste love, fortified by the sacrament of flour and anointing of oil, waiting secure for the grateful rain, when the Lord shall have said to it: Well done, good servant, because thou hast been faithful over a few things, enter into the joy of thy Lord." Hear also Eucherius admiring the liberality and virtue of this widow, and rewarding it with this eulogy: "The hand of the widow became therefore a perpetual press, and a mill pouring forth continually. Why do I say the hand of the woman? In the word of the prophet the whole house of the widow became a storehouse of the pious. There was no dew there, no rain, no breeze of spring, no hot suns, no necessary storm, no plough, no farmer, no husbandman, but all things and in all things the word of the prophet ministered abundantly to the widow." Elias fed the widow feeding herself. Hear St. Jerome, epistle 10 to Furia: "Let us remember the widow of Sarepta, who preferred hunger to her own and her sons' salvation to Elias, so that on that very night about to die with her son she would leave behind a surviving guest, choosing rather to lose life than alms; and in a handful of flour she sowed for herself a harvest and prepared the Lord's. Flour is sown, and capsules of oil are born: in Judaea there is a scarcity of wheat: for a grain of wheat had died there, and in the widow of the gentiles streams of oil flowed." In like manner St. Euthymius (whose sanctity became renowned to the whole world under the Emperor Justinian) when flour was failing in the monastery, multiplied it, saying: "Be of good courage: for as much as you impart to the needy, the Lord will bestow double upon us. For I hope that, just as formerly the barrel of meal did not fail, so now it shall not fail at all." Thus Eustachius in his Life, and from him Baronius, in the year of Christ 564. In like manner Symas the Anchorite, in the manner of Elias, in two jars for the poor multiplied grain and oil, as Theodoret relates in the Religious History, XIV, whom hear: "And he cared for guests and the poor with such ready spirit that he opened the doors to all who came. For he is said to have had two jars: one indeed of grain, the other of oil. From these he always supplied all the needy: and he had them always full of the blessing which was given to the widow of Sarepta, and had been poured into these jars. For the Lord himself pours out all riches upon all those who call upon him: and just as he commanded her jar and drop to flow forth, providing handfuls of the seeds of hospitality, so also to this admirable man he exhibited a supply which equally corresponded to the readiness of his spirit." St. John the Almsgiver, Archbishop of Alexandria, often did similar things, as Leontius testifies in his Life. Whence his axiom was: "The more I distribute to the poor, the more and greater things I always receive from God." Whence St. Basil in his homily On Almsgiving compares him to a well, or a fountain which, the more water it pours forth, the more abundantly it admits and receives of bubbling water. See St. Chrysostom, in the homily entitled: That Almsgiving is the Most Profitable of All Arts. Allegorically, the jar of flour signified the bread of the Eucharist, which is eaten daily by the faithful, and yet is never consumed or diminished. Thus Lanfranc, Alger, and others writing against Berengar.
17:17
WHICH HE HAD SPOKEN BY THE HAND OF ELIAS,—that is, through Elias: for the hand is the instrument of instruments; whence it denotes the instrumental cause; for such was Elias with respect to God. 17. THE SON OF THE WOMAN, THE MISTRESS OF THE HOUSE, FELL SICK,—namely, of the widow already mentioned: for she, her husband being dead, was alone the mistress of the house. God permitted, or sent this sickness upon the boy for this end, that being dead he might be raised up by Elias; and thus the faith and virtue of Elias might shine forth before Achab and the worshippers of Baal. Thus Eucherius and others. Hear St. Augustine to Simplician, Question V: "He did not mortify her son for the purpose of doing evil, but for the purpose of exhibiting a miracle to the glory of His name, by which He might commend so great a prophet both to those then living and to posterity. As the Lord says, Lazarus was not dead unto death, but that God might be glorified in the Son; and therefore the consequences prove it, and also the very confidence with which Elias believed that this had not happened in order that his hostess should be afflicted with bitter grief, but rather that it had been done in order that God might show more magnificently to the widow what a servant of God she had received."
17:18
Some think that this son of the widow raised by Elias was Jonas the prophet. "The Hebrews hand down," says St. Jerome in the preface to Jonas, "that this was the son of the widow of Sarepta, whom the prophet Elias raised from the dead, the mother afterwards saying to him: Now I know that thou art a man of God, and the word of God in thy mouth is truth; and for this reason also the boy himself was called thus. For Amathi in our language sounds truth, and from the fact that Elias spoke truly, he who was raised up is said to be the son of truth." Thus he himself, certainly reciting it rather than approving it. For Jonas was a Hebrew, but this boy was the son of a Sidonian. See what is said in the preface to Jonas.
17:21
18. THOU CAMEST IN UNTO ME, THAT MY INIQUITIES SHOULD BE REMEMBERED, AND THOU SHOULDEST KILL MY SON, — as if to say: Did you come to me, O Elijah, as a minister of Elohim, that is, of God the supreme judge and avenger, so that by your entrance I should be punished by the death of my son? For she saw Elijah as it were a minister of God punishing crimes and criminals, just as he had brought upon all Israel sterility and famine on account of the worship of Baal. For there is as it were a natural antipathy between holiness and iniquity, and between the holy and the wicked, so that one predominating excludes the other and as it were destroys it. Thus the severe holiness of Elijah, and his holy severity, seemed here to strike down all the iniquity of the widow's household, and in punishment of it to kill the widow's son. Theodoret notes the humility and spirit of penance in this widow, in that she ascribes the death of her son to her own sins; and therefore she merited that he be raised up. Hear Theodoret here, Question LII: "The words of the widow are worthy of admiration," he says, "for she said, by your light my sins, which were hidden, have been revealed. She did not say, you were an evil omen to me; your coming brought me misfortunes; but rather she attributed what had happened to her own sins. So much did the teaching of the prophet profit her:" as if from humility she grieved that she had unworthily received a prophet in her house. 21. AND HE STRETCHED HIMSELF UPON THE CHILD, AND MEASURED HIMSELF UPON HIM. — In Hebrew יתמודד iitmoded, that is, he measured himself (for it is of the Hitpael conjugation, which denotes a reflexive action of the agent upon itself), upon the child he measured himself, and made himself equal to the child, namely by applying his mouth to the child's mouth, his hands to his hands, his breast to his breast, his legs to his legs, his feet to his feet, and as far as could be done by contraction making himself equal. Whence the Chaldean renders it, he contracted himself upon the child; the Septuagint, he breathed upon the child three times; Vatable, he lay upon the child. You will ask, why did Elijah do this? I answer: There were various causes. The first was ethical and pathetic, to show his extraordinary love for the widow and her son, and from this his grief at his death. For those whom we love supremely, we embrace, and hold tightly, nor do we suffer ourselves to be separated from them, as if we wished to inspire our strength, spirit and life into them. Thus St. Ambrose, in a funeral oration at the death of his brother Satyr, recalls that he did the same to him: "It profited me nothing," he says, "to have caught his last breaths, nothing to have breathed my breath into the dying man." The second was a physical cause, says Abulensis, that Elijah by this lying upon the child and breathing upon him wished to warm his body, cold from death, and thus dispose it to receive soul and life, just as a mother disposes the body of an embryo in the womb, so that God then, having already warmed and disposed it, might infuse the rational soul; for this is the work of God alone, but the work of the mother is to dispose the matter. Thus a hen by sitting on eggs warms them, so that they may then be formed into chicks and animated. The third was symbolic, to show how difficult and arduous a thing it was to raise the dead from death to life. Whence Elisha did the same, imitating his master Elijah, IV Kings IV, 34. Again, to make clear how great was the distance between the miracles of Elijah and of Christ: for Elijah laboriously and with fatigue and sweat raised the dead; but Christ very easily by command and word alone, as the Lord of death and life. The fourth was theological, to commend the body of the child to God by the contact of his holy body, says Serarius. For the bodies of the saints are not only alive but also life-giving; so much so that the body of Elisha, already dead, once raised to life a man slain by robbers, who having been cast into the sepulcher of Elisha, when he had touched his sacred bones, was revived by divine power, as is related in IV Kings XIII, 20. Abulensis gives another and more proximate cause: Elijah, he says, lay upon the child three times: for first he lay upon him praying to God that he might raise him up: but when he saw this was not happening, lying upon the child a second time, he prayed more fervently. But when the child still did not rise, lying upon him a third time he prayed most ardently, and thus at length he obtained life for the child. Elisha did the same. It is fitting that we imitate and do the same. For God in difficult matters wishes to be asked often and more ardently, so that by fervent prayers, as it were armed and inflamed with zeal, we may wring it from him. For this is what the matter deserves, and thus our devotion, virtue and merit increase. And this is the fruit of perseverance and persevering prayer, intent and ardent upon itself. Fifth, a mathematical one; for indeed a greater body is made equal to a lesser, it must embrace it, and conversely the lesser must subject itself to the greater, it is necessary. This is evident in a smaller circle enclosed in a greater. For this one subjects itself to the greater: whence the greater embraces it and proportionally makes itself equal to it, because each one surrounds the same center, and gyrates around it, so that no diametral line can be drawn from the greater circle to the center unless it first cuts through and passes the intermediate smaller circle. Wherefore no part can be assigned in the greater circle to which a similar and proportionally equal part in the smaller does not correspond. Wherefore we are taught that in order for inferiors to be united to superiors, and as it were made equal to them, it is necessary that superiors incline themselves toward inferiors through love, and embrace them; inferiors truly submit and subject themselves to superiors with due obedience and subordination. These therefore are two sublime virtues, which level all things, make them equal and unite them, namely charity and humility. Just as Elias embracing the boy with charity, and the boy naturally submitting himself to Elias, made himself as it were equal to him, and thus received from him soul, spirit and life. St. Prosper gives the allegorical and principal reason, part II of Predictions, chapter XXXI, namely, that Elias by his gesture represented the mystery of the Incarnation, by which the Son of God measured his divinity, and as it were made it equal to our human nature, which he assumed, so that through it he might vivify us dead in sin. "Elias and after him Eliseus," says Prosper, "in order to raise up the dead little boy, wrapped youthful limbs together. And the Lord Jesus emptied himself, taking the form of a servant: he fitted himself small to that small one, so that he might make this body of our humility conformed to the body of his glory. Lying beneath him he kindled the cold one with his heat: similarly also our Savior Lord the world, from whose heat there is now no one who hides himself. He breathed into the one lying there a third time, so that a threefold confession might be poured into the believer: thus the dead one was raised up, while the impious man was justified from perpetual death." Whence the Chaldean renders it, he contracted himself upon the boy; the Septuagint, he breathed three times into the boy. For just as a hen broods over eggs, and spreads herself entirely over them, and as it were measures herself to them, so that she might warm them and give them life: so also the divinity of Christ spreads itself over all our humanity, and as it were measures itself to it and makes itself equal to it, so that it might warm it when cold, animate it when lifeless, vivify it when dead: for all the members of man and all the powers of the soul were through sin spiritually dead, cold, dry and lifeless; wherefore the divinity pressing upon each one, breathed into them, and inhaled the spirit of grace and of spiritual life. But Elias brooded over the boy a third time and measured himself to him by contracting himself, because Christ contracted and measured himself to human nature three times, namely first in the womb; second, in the manger; third, on the cross: and thus he vivified the dead human race, and inspired into it the spirit of charity, poverty, and patience, "and offering prayers with a strong cry and tears, was heard for his reverence." Thus Lyran, Angelomus, Eucherius, Salian. Hear St. Augustine, sermon 201 On the Seasons: "The son of the widow lay dead, because the son of the Church, that is the people of the Gentiles, was dead in many sins and crimes. Elias praying, the son of the widow is raised up, Christ coming, the son of the Church, that is the Christian people, is brought back from the prison of death; Elias bends in prayer, and the widow's son is vivified; and Christ falls in passion, and the Christian people is raised up." And after some things: "For that he bends three times, the mystery of the Trinity is shown. For the widow's son, that is the people of the Gentiles, neither the Father alone without the Son, nor the Father and Son without the Holy Spirit; but the whole Trinity raised it up. Finally this also is demonstrated in the sacrament of Baptism, when the old man is submerged a third time, so that the new one might deserve to rise." This therefore is the word shortened, of which the Apostle, Rom. IX, 28: "So that what was not contained in heaven, might be contained in the manger," says St. Cyprian, book II Against the Jews, chapter III, namely the Word an infant, a boy wise, God nursing. The tropological reason was to show that Elias, a man zealous and burning with charity, who strives to convert souls dead in vices and concupiscences, ought through great compassion, commiseration and zeal to make himself equal to them and measure himself by them, so that he might breathe the spirit of life into them, cold and torpid: for the sinner is as it were a dead and cold corpse: wherefore great and frequent ardor of the preacher, confessor and monitor is necessary, so that he might inspire into him the heat of penance and devotion, by which he might dispose himself to receive life of grace from God. For thus fire first heats cold wood, so that it then ignites it, and a hen long heats eggs, so that they are animated. Thus Paul did, saying: "I became weak to the weak, that I might gain the weak. I became all things to all men, that I might save all," I Corinthians IX, 22. And: "Who is weak, and I am not weak? Who is scandalized, and I am not on fire?" II Corinthians XI, 29. And: "My little children, whom I am in labor with again, until Christ be formed in you," Galatians IV, 19.
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The anagogical reason was to signify that Christ in the resurrection will measure himself with us, and as it were make himself equal to us in his glory and glorious body, according to that: "He will reform the body of our lowliness, made conformable to the body of his clarity," Philippians III, 21.
Machine translation from the Latin, not reviewed.
17:1
… A native, it seems, of Tishbe (modern el-Istib) in Gilead, in Transjordan, and therefore called the Tishbite, Vulgate Theobites, as the Septuagint interprets (θεοβίτης ὁ ἐκ θεοβῶν τῆς Γαλακῆς, I Kings 17:1). Roughly clothed (II Kings 1:8), like John the Baptist afterward (Mt. 3:4), accustomed to the harsh life of the desert (I Kings 17:5; 18:46; 19:3), he carried out his mission under …
17:5
… and therefore called the Tishbite, Vulgate Theobites, as the Septuagint interprets (θεοβίτης ὁ ἐκ θεοβῶν τῆς Γαλακῆς, I Kings 17:1). Roughly clothed (II Kings 1:8), like John the Baptist afterward (Mt. 3:4), accustomed to the harsh life of the desert (I Kings 17:5; 18:46; 19:3), he carried out his mission under the reign of Ahab (873-854 B.C.) and of Ahaziah.
17:9
… It has remained famous because the prophet Elijah, passing through there, multiplied flour and oil for a widow whose son he healed (1 Kings 17:9-24). The event was recalled by Jesus in the synagogue of Nazareth to show the care taken by the pagans for the prophets, unlike Israel (Lk. 4:24-26). In the Byzantine period the city …
17:17
JONAS. - Prophet, son of Amittai (Heb. Amitta) of Gath-hepher (Gath of Hepher) in Galilee; he foretold to Jeroboam II (787-746) his victories (II Kings 14:25). A Jewish legend calls him the son of the widow of Zarephath, raised by Elijah (I Kings 17:17-24). Little reliable traditions place his tomb at Gath-hepher, or in Assyria near the village Nebî Jûnus "prophet J.", on the site of ancient Nineveh.
Thus, in the Old Testament, Elijah (I Kings 17:17-24) raises the son of the widow of Zarephath; Elisha (II Kings 4:28-37) calls back from death the son of the Shunammite woman; after his death, his bones, by mere contact, restore life …
… called 'āphār (dust, earth) or bāšār (flesh); to designate the superior element there are several names, particularly rūah (generally translated "spirit") and néphēš (generally translated "soul"); less frequent are nēšāmāh (breath, respiration: Gen. 2, 7; I Kings 17, 17; Is. 2, 22) and lēbh or lēbhābh ("heart"; cf. Ps. 73 [72], 26). The different names express the same psychic reality considered under different points of view; they do not indicate …
17:18
… S. is the public accuser who "stands against" (ἀππαδ' al: Zech. 3:1; 1 Chron. 21:1; cf. Ps. 108 [109]:6); he is similar to the mezhīr 'āwān ("who brings guilt to remembrance" with a view to punishment, death) of Ezek. 21:28 ff.; 29:16 (cf. Gen. 41:9; 1 Kings 17:18). And since, in the prophets' theology of history, the fortunes of a people correspond to God's judgment upon it, the two s. (the Edomite Hadad and the Aramean Rezon) whom Yahweh raises …
17:19
In this second sense "bosom" is used in the Babylonian language (Code of Hammurabi, XL, 49 ff.: the king carries his subjects in his bosom) and in the Hebrew language (Num. 11, 12; 1 Kings 3, 20; 17, 19; Lam. 2, 12).
17:21
… The Apostle, repeating the gesture of Elijah (1 Kings 17:21) and of Elisha (2 Kings 4:34), bent over the dead man and restored him to life.
17:55
… To this latter form are to be traced the oaths by the life of the person to whom one is speaking (for example, Gen. 42, 15; 1 Kings 1, 26; 17, 55; 20, 3; etc.), by one's own head (Mt. 5, 36), by the earth (Mt. 5, 35; Jas. 5, 12), by heaven (Mt. 5, 34; 23, 22; Jas. 5, 12), by the temple (Mt. 23, 16), by the altar, …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.