The praise of Elias, of Eliseus, of Ezechias, and of Isaias.
Praises of Elias, 13. Eliseus, 19. Ezechias, 23. and Isaias.
1And Elias the prophet stood up, as a fire, and his word burnt like a torch.E sorse il profeta Elia come un fuoco, e le parole di lui erano come ardente facella.AND there arose Elias the prophet, as it were fire, and his word burnt as a litle torche.Et surrexit Elias propheta quasi ignis, / et verbum ipsius quasi facula ardebat. 2He brought a famine upon them, and they that provoked him in their envy, were reduced to a small number, for they could not endure the commandments of the Lord.Egli fece venir contro di essi la fame, e quelli, che per invidia il perseguitavano, si ridussero a pochi; perocché non potevan coloro sopportare i comandamenti del Signore.Who brought famine vpon them, and they prouoking him in their enuie, were made fewe. for they could not abide the preceptes of our Lord.Qui induxit in illos famem: / et irritantes illum invidia sua pauci facti sunt: / non enim poterant sustinere præcepta Domini. 3By the word of the Lord he shut up the heaven, and he brought down fire from heaven thrice.Egli colla parola del Signore chiuse il cielo, e tre volte fece dal cielo cadere il fuoco:By the word of our Lord he stayed heauen, and he brought downe fire from heauen thrise.Verbo Domini continuit cælum, / et dejecit de cælo ignem ter. 4Thus was Elias magnified in his wondrous works. And who can glory like to thee?Così Elia si rendè glorioso co' suoi miracoli. E chi è, che possa gloriarsene al pari di te.So was Elias magnified in his meruelous workes. And who can so glorie like vnto thee?Sic amplificatus est Elias in mirabilibus suis. / Et quis potest similiter sic gloriari tibi ? 5Who raisedst up a dead man from below, from the lot of death, by the word of the Lord God.Tu in virtù della parola di Dio Signore traesti un morto dall'inferno, e dalla giurisdizione della morte.Who didst rayse vp the dead from hel, from the lotte of death, in the word of our Lord God.qui sustulisti mortuum ab inferis de sorte mortis, / in verbo Domini Dei: 6Who broughtest down kings to destruction, and brokest easily their power in pieces, and the glorious from their bed.Tu abbattesti i regi, e con facilità, conquidesti la possanza di essi, e i gloriosi (facesti cadere) da' loro letti.Who didst cast downe kinges to destruction, and didst easily breake their might, and the glorious from their bed.qui dejecisti reges ad pernicem, / et confregisti facile potentiam ipsorum, / et gloriosos de lecto suo: 7Who heardest judgment in Sina, and in Horeb the judgments of vengeance.Tu ascoltasti sul Sina il giudizio, e sull'Horeb i decreti di vendetta.Who hearest iudgement in Sina, and in Horeb iudgementes of defence.qui audis in Sina judicium, / et in Horeb judicia defensionis:
8Who anointedst kings to penance, and madest prophets successors after thee.Tu ungi dei regi, che faccian vendetta, e lasci dopo di te de' profeti tuoi successori.Who anoyntest kinges to repentance, and makest prophetes successoures after thee.qui ungis reges ad pœnitentiam, / et prophetas facis successores post te: 9Who wast taken up in a whirlwind of fire, in a chariot of fiery horses.Tu fosti rapito in un turbine di fuoco sopra un cocchio tirato da cavalli di fuoco.Who wast receiued in a whirlewind of fire, in a chariot of fierie horses.qui receptus es in turbine ignis, / in curru equorum igneorum: 10Who art registered in the judgments of times to appease the wrath of the Lord, to reconcile the heart of the father to the son, and to restore the tribes of Jacob.Tu sei scritto ne' decreti dei tempi, come quegli, che placherai l'ira del Signore, riunirai il cuore del padre col figlio, e rimetterai in piedi le tribù di Giacobbe.Who art written in the iudgements of times, to appeale the wrath of our Lord, to reconcile the hart of the father to the sonne, and to restore the tribes of Iacob.qui scriptus es in judiciis temporum, / lenire iracundiam Domini, / conciliare cor patris ad filium, / et restituere tribus Jacob. 11Blessed are they that saw thee, and were honoured with thy friendship.Beati quei, che ti videro, ed ebber la gloria di averti per amico;Blessed are they, that saw thee, and were honored in thy freindshipe.Beati sunt qui te viderunt, / et in amicitia tua decorati sunt. 12For we live only in our life, but after death our name shall not be such.Perocché noi questa sola vita viviamo, e dopo la morte tal non sarà il nostro nomeFor we liue by life only, but after death our name shal not be such.Nam nos vita vivimus tantum: / post mortem autem non erit tale nomen nostrum. 13Elias was indeed covered with the whirlwind, and his spirit was filled up in Eliseus: in his days he feared not the prince, and no man was more powerful than he.Or Elia fu involto nel turbino, ed Eliseo ebbe la pienezza del suo spinto; egli ne' suoi tempi non temè alcun principe, e nissun lo vinse colla potenza:Elias was in dede hid in the whirlewind, & his spirit was complete in Eliseus: in his daies he feared not the prince, and no man ouercame him by might.Elias quidem in turbine tectus est, / et in Eliseo completus est spiritus ejus: / in diebus suis non pertimuit principem, / et potentia nemo vicit illum: 14No word could overcome him, and after death his body prophesied.Né parola alcuna lo vinse, e il corpo morto di lui profetò.Neither did any word ouercome him, and his bodie prophecied being dead.nec superavit illum verbum aliquod, / et mortuum prophetavit corpus ejus.
15In his life he did great wonders, and in death he wrought miracles.Nel tempo di sua vita operò prodigj, e fece cose mirabili nella sua morte.In his life he did wonders, and in death he wrought meruelous thinges.In vita sua fecit monstra, / et in morte mirabilia operatus est. 16For all this the people repented not, neither did they depart from their sins till they were cast out of their land, and were scattered through all the earth.Ma per tutto questo il popolo non si pentì, e non lasciarono i loro peccati fino a tanto, che furono cacciati dal loro paese, e dispersi per tutta la terra:In al these thinges the people repented not, and they departed not from their sinnes, til they were cast out of their land, and were dispersed into al the earth.In omnibus istis non pœnituit populus, / et non recesserunt a peccatis suis, / usque dum ejecti sunt de terra sua, / et dispersi sunt in omnem terram: 17And there was left but a small people, and a prince in the house of David.E restò pochissima gente, e un prìncipe della casa di David.And there was leaft a verie smal nation, and a prince in the house of Dauid.et relicta est gens perpauca, / et princeps in domo David. 18Some of these did that which pleased God: but others committed many sins.Alcuni di essi fecero quello, che Dio voleva; altri poi fecer molti peccati.Some of them did that which pleased God: but others committed manie sinnes.Quidam ipsorum fecerunt quod placeret Deo: / alii autem multa commiserunt peccata. 19Ezechias fortified his city, and brought in water into the midst thereof, and he digged a rock with iron, and made a well for water.Ezechia fortificò la città, e condusse acqua nel contro di essa, e scavò un masso a forza di ferro, e vi fece una cisterna per l'acqua.Ezechias fenced his citie, and brough in water into the middes thereof, and digged a rocke with yron, and built a wel for water.Ezechias munivit civitatem suam, / et induxit in medium ipsius aquam: / et fodit ferro rupem, / et ædificavit ad aquam puteum. 20In his days Sennacherib came up, and sent Rabsaces, and lifted up his hand against them, and he stretched out his hand against Sion, and became proud through his power.A tempo di lui venne Sennacherib, e spedì Rabsace, ed egli alzò la mano contro i Giudei, e la mano stese contro Sionne, di venuto superbo per le sue forze.In his daies came vp Sennacherib, and sent Rabsaces, and lifted vp his hand against them, and put forth his hand vpon Sion, and became proude by his mightines.In diebus ipsius ascendit Sennacherib, / et misit Rabsacen, et sustulit manum suam contra illos: / et extulit manum suam in Sion, / et superbus factus est potentia sua.
21Then their hearts and hands trembled, and they were in pain as women in travail.Allora furon commossi i loro cuori, e cadder loro le braccia, e dolori provarono come di donna, che partorisce.Then were their harts, and hands moued: and they were in sorow as trauailing wemen.Tunc mota sunt corda et manus ipsorum: / et doluerunt quasi parturientes mulieres. 22And they called upon the Lord who is merciful, and spreading their hands, they lifted them up to heaven: and the holy Lord God quickly heard their voice.E invocarono il Signore misericordioso, e steser le mani, e le alzarono verso il cielo, e il Signore Dio santo udì tosto le voci loro.And they inuocated our merciful Lord, and spredding their handes, they lifted them vp to heauen: and the holie Lord God quickly heard their voice.Et invocaverunt Dominum misericordem, / et expandentes manus suas extulerunt ad cælum: / et Sanctus, Dominus Deus, audivit cito vocem ipsorum. 23He was not mindful of their sins, neither did he deliver them up to their enemies, but he purified them by the hand of Isaias, the holy prophet.Né si ricordò più de' loro peccati, e non li dette in balìa de' loro nemici, ma li purificò per mezzo di Isaia profeta santo.He was not mindful of their sinnes, neither did he geue them to their enemies, but purged them by the hand of Isaie the holie prophete.Non est commemoratus peccatorum illorum, / neque dedit illos inimicis suis: / sed purgavit eos in manu Isaiæ sancti prophetæ. 24He overthrew the army of the Assyrians, and the angel of the Lord destroyed them.Egli dissipò il campo degli Assirj, e l'Angelo del Signore gli sterminò:He ouerthrew the campe of the Assirians, and the Angel of our Lord destroyed them.Dejecit castra Assyriorum, / et contrivit illos angelus Domini: 25For Ezechias did that which pleased God, and walked valiantly in the way of David his father, which Isaias, the great prophet, and faithful in the sight of God, had commanded him.Perché Ezechia fece quello, che Dio voleva, e camminò nelle vie di David suo padre, come aveva a lui raccomandato Isaia profeta grande, e fedele nel cospetto del Signore.For Ezechias did that which pleased God, and went strongly in the way of Dauid his father, which Isaie commanded him, the great prophet, and faithful in the sight of God.nam fecit Ezechias quod placuit Deo, / et fortiter ivit in via David patris sui, / quam mandavit illi Isaias, propheta magnus, / et fidelis in conspectu Dei. 26In his days the sun went backward, and he lengthened the king’s life.A tempo di lui il sole tornò in dietro, ed egli prolungò la vita al re.In his daies the sunne returned backward, & added life to the king.In diebus ipsius retro rediit sol, / et addidit regi vitam.
27With a great spirit he saw the things that are to come to pass at last, and comforted the mourners in Sion.Egli con grande spirito vide gli ultimi tempi, e consolò i piangenti di Sion.By a great spirite he saw the last thinges, and comforted the mourners in Sion.Spiritu magno vidit ultima, / et consolatus est lugentes in Sion / usque in sempiternum. 28He showed what should come to pass for ever, and secret things before they came.Egli dimostrò le cose, che hanno da essere sino all'eternità, e le cose nascoste prima, che succedessero.For euer he shewed the thinges to come, & secret thinges before they came to passe.Ostendit futura, / et abscondita antequam evenirent.
48:1
Calmet
Torch. He was animated with a burning zeal, (Menochius) like John the Baptist, admonishing kings, etc., John 5:35., and Luke 1:17. (Calmet)
48:2
Haydock
And they. Greek, "and by his zeal he diminished them. By," etc. (Haydock)
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Heaven. That it should not rain for three years and a-half, 3 Kings 17:1.
Worthington
Thrice. First upon his sacrifice, and twice to destroy fifty soldiers, Ibid.[3 Kings xvii.] 38., and 4 Kings 1:10. (Calmet) (Worthington)
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Man. The son of the widow of Sarepta.
48:6
Calmet
Destruction. The prophets are said to perform what they foretell; to indicate the certainty of the event. Elias denounced death to Achab, Jezabel, Ochozias, and the two Jorams, 4 Kings 9:12., and 2 Paralipomenon 21:12., etc. (Calmet)
Calmet
Brokest. Greek, "those in honour from," etc., alluding to (Haydock) Ochozias and Joram, 4 Kings 1:16., and 1 Paralipomenon 21:15. (Calmet)
48:7
Calmet
Judgment. Greek, "the reprimand of the Lord," for betraying fear, (3 Kings 19:3, 9, 12.; Haydock) or the reprimand regarded Israel. (Calmet)
48:8
Penance. Greek, "reward," (Haydock) or punish the guilty. Hazael and Jehu were anointed by Eliseus, though by order of Elias.
Thee. Eliseus was called from the plough, and adhered to his master, who governed the sons of the prophets in large communities.
48:10
Calmet
Jacob. Protestants reject the authority of this book, partly (Haydock) on account of this (Worthington) ancient tradition. Enoch and Elias will appear in the days of antichrist, to convert many. The Jews will then agree with the Patriarchs, and embrace the religion of Christ. (Calmet)
Haydock
Elias came in the person of John the Baptist, at the first coming of our Saviour, but he will come in person before his second appearance. (Haydock)
The application which Christ makes of the prediction of Malachy (Malachias 4:6.) to John the Baptist, does not exclude this more distant accomplishment. Elias is still alive in some part of the world, as well as Enoch, whom St. Augustine styles "the first-born (primogenitor) of our resurrection." (City of God 15:19.) (4 Kings 2:11.)
48:11
Calmet
Friendship. Like Eliseus, or the disciples of both. (Calmet)
Haydock
Greek, "who slept in love, for we also shall live indeed; (13.) Elias," etc. (Haydock)
Calmet
When we shall witness thy return, if we prove faithful, we may expect an immortal name, and not otherwise. (Calmet)
Haydock
He speaks in the person of those who shall live at that time. (Haydock)
48:13
Eliseus. Who received his double spirit, with his garment, 4 Kings 2:15.
Prince. Joram, 4 Kings 3:14., and 6:32.
48:14
Overcome. Or "escape." (Greek; Syriac) He knew what Giezi and the Syrians were doing, at a distance, 4 Kings 5:26., and 6:12.
Calmet
Prophesied. Or raised the dead to life, 4 Kings 13:21. (Calmet)
Vatable
On his death-bed (ver. 15.) he also foretold the victory of Joas, ibid. 14.[4 Kings 13:14.?] (Vatable, etc.)
Worthington
The miracle wrought by his relics (Haydock) shewed that he was a true prophet. (Worthington)
48:19
Calmet
Thereof. From Gehon, a fountain on the west, 2 Paralipomenon 32:30. (Calmet)
48:20
Lifted. Greek, "removed from Lachis, and, "etc., 4 Kings xviii., etc.
48:23
Haydock
He was. Greek, "and he purified (Haydock; or redeemed, Calmet) them by the hand (ministry) of Isaias. (24.) He," etc. (Haydock)
Worthington
Prayer prevailed when troops were insufficient, 4 Kings xix. (Worthington)
48:25
Calmet
Sight. Greek, "vision." All his predictions were verified. (Calmet)
48:26
Haydock
Life. Fifteen years, Isaias xxxviii., and 4 Kings 40:11. (Haydock)
48:27
Menochius
At last. After the captivity, (Isaias 2:2.; Calmet) or in the days of the Messias. (Menochius)
48:1
Concordance 3. Reg 17
48:3
Elias procured fire from heauen to burne his sacrifice, 3. Reg. 18 and •w•e more to burne an hundred men which persecuted him. 4. Reg. 1.
48:8
Concordance 3. Reg. 19 4. Reg. 2.
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10 VVho art vvritten:] Amongst other quarels, Protestantes except against Not only this booke but also other holie scriptures witnes that Elias shal returne and preach before the end of the world. S. Chrysostom Aretas, and other Doctors testifie the same. See. Annot. Gen. 5. the authentical auctoritie of this booke, because the auctor saith, that Enoch and Elias shal come againe, to appease the wrath of our Lord, to reconcile the father to the sonne, and to restore the tribes of Iacob. But that this is no iust exception, is clere by other holie Scriptures, where the same vniforme doctrin of the whole Church, is no lesse euident, then in this booke. For God himself saith the same also by the mouth of his prophet Malachie: Behold I wil send Mal. 4. you Elias the prophet, before the day of our Lord come, the great and dreadful. Christ also sayth: Elias in deede shal come, and restore al thinges. VVherupon Mat. 17. In 2. Thes 2. S. Chrysostom, after he hath shewed how terrible Antichrist shal be, by reason of his temporal powre, crueltie, and wicked lawes, he addeth: Feare thou not; He shal only haue force in the reprobate, that perish. For then also Elias shal come, to fortifie the faithful. Likewise the wordes in the Apocalips, I wil Apoc. 11. geue to my two witnesses, & they shal prophecie a thousand two hundred and three score dayes, were euer inuariably vnderstood by tradition, from the first preachers of Christ (as the ancient writer Aretas testifieth) that Enoch and Elias shal come, & admonish al, not to geue credite to the deceiptful wonders of Antichrist: and that they shal trauel in this testimonie the space of three yeares and a half. For 1260. dayes come very nere to that space of time.
48:14
The miracle wrought by his dead bodie shewed that he was an holie prophet. 4. Reg. 13. See the miracles of Elias, and Eliseus. To. 1. pag. 940.
48:15
Concordance 4 Reg 13
48:20
Concordance 4. Reg. 20 4. Reg. 18
48:22
Prayer preuailed, when forces were not sufficient. Sec, 4. Reg. 19.
48:24
Concordance 4 Reg. 19 Isa. 37.
48:26
Concordance 4. Reg 2• Isa. 38.
48:1
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… The prophet Elijah likewise, as prescient of thy chastity, and being emulous of it through the Spirit, bound around him the crown of that fiery life, being by the divine decree adjudged superior to death. Thee also, prefiguring his successor Elisha,
48:1
The meaning therefore is, as if to say, God raised up Elias, who burned in his heart with zeal for God and true religion as if with fire, and therefore the word of his mouth proceeding from a fiery heart was like a burning and kindling torch to his hearers, consuming the obedient indeed with charity and love of God, but the disobedient with heavenly fire. For the zeal of Elias killed more idolaters than it converted: for he killed 850 soothsayers, magicians and false prophets; far more he killed by a three-year famine, of which the following verse speaks. For in Elias there was more zeal of justice and vengeance for destroying the impious, than of clemency and charity for converting them: for this was reserved to Christ and the Apostles in the law of grace. Whence when John and James, in the manner of Elias, wished to destroy the Samaritans with fire, because they would not receive Christ, and said to Christ: "Lord, wilt thou that we say that fire come down from heaven, and consume them?" Christ rebuked them, saying: "You know not of what spirit you are. The Son of Man came not to destroy souls, but to save them," Luke IX, 54. Elias therefore is compared to fire and a torch, first, because he burned with charity toward God, and by teaching and preaching kindled others therein, and thus kept them in the faith, worship and love of the true God; or, if they had turned aside to Baal and idols, he converted them to the true God. Secondly, because he burned with zeal for the honor of God, and therefore of justice and vengeance, for exterminating idolaters, injurious to God. Thirdly, because in words and works he was efficacious, so much so that he executed and sanctioned them by miracles: wherefore he poured forth words so burning that he seemed to belch forth flames; for they were not inflated, but inflaming all. The voice was similar to that of St. John the Baptist, for the zeal of Elias killed more idolaters than he converted, who therefore is said to have come COMMENTARIES ON ECCLESIASTICUS, CAP. XLVIII. in the spirit and power of Elias. Hence Elias, or, as the Hebrews say, Eliahu, in Hebrew is the same as אל el Ia, that is, mighty God, says St. Jerome, or אלי eli, that is, my strength, and יה Ia or Iehova, that is, God. For armed with divine strength and omnipotence he broke the Baalites, subdued Achab with Jezabel, commanded heaven and earth, to accomplish so many and such great miracles. Fourthly, the word of Elias is called a "torch," because it excited great conflagration among the idolaters, both of sterility and famine, by which it dried up and shook plants and men; and of fire, which he called down from heaven upon the idolaters. Thus Sirach explains himself, when he adds: "Who brought upon them a famine." And soon after: "By the word of the Lord he shut up the heaven, and brought down fire from heaven thrice." Thus St. Chrysostom, in the homily On Peter and Elias, recently published, calls this sterility and famine a fever, which like fire makes a man burn: "Scarcely, he says, had his word gone forth, when suddenly the air was changed, the heaven became brazen; and the same word lay upon the bowels of the earth like a fever; and straightway all things dried up, all things were horrified with desolation and waste, the herbs were dried up, the plants and trees together," etc. St. Epiphanius relates in the Lives of the Prophets, concerning Elias, that Elias was nourished by flame as a sign of his burning eloquence; not that he was truly nourished by flame (for this is impossible); but that flame licked his face and mouth, and seemed to enter into it, and to feed and nourish him. Thus also Dorotheus in the Synopsis: "When Elias was about to be born, he says, his father Sabacha saw him being greeted by white Angels, and wrapped in fire as if in swaddling clothes, and the flame of fire as if nourishing him with food. And having gone to Jerusalem he made known this matter, 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." In a similar manner St. Dominic, founder of the Fathers Preachers, as the Elias of his age, was shown beforehand to his mother by a burning torch; for she, being pregnant, seemed to see herself bearing in her womb a whelp, carrying in its mouth a burning torch, which illuminated and kindled the whole world alike. The vision was proved by the event; for he himself and his followers were a torch, that is, a light and ardor of his age and the following ones. Thus in this age St. Ignatius, founder of the Society of Jesus, breathed upon all the sacred fire with which he burned, and to his followers whom he sent into various regions, he said: "Go, set the world on fire," not with ardor, but with love. Allegorically, Elias burning like fire represented the Apostles with hearts on fire and with fiery tongues received from the Holy Spirit at Pentecost, evangelizing throughout the whole world the great deeds of God and Christ. Whence Christ had said of them: "I have come to cast fire upon the earth, and what will I but that it be kindled?" Luke xii, 49. Hence the Cherubim attending the chariot of the glory of God were fiery, Ezech. I, 13: "Their appearance, he says, was as of burning coals of fire, and as the appearance of lamps." Whence St. Chrysostom, homil. 4 in Acta: "Just as from fire, he says, whoever wishes lights lamps, and the fire is not diminished: so also it happened then in the Apostles. For not only through fire was the abundance of grace demonstrated, but each one received a fountain of spirit." And below: "Just as a fiery man if he fall into the midst of stubble, suffers no harm, but rather exerts his power; for he himself suffers no evil, but those who resist these destroy themselves: so now it happens. Or rather as if someone carrying fire were to struggle with him who carries hay: likewise the Apostles then attacked those with much confidence," etc., that is to say, Just as fire is not harmed by hay, but fire harms it: so the Apostles suffered nothing from the Gentiles persecuting them, but rather subdued them to themselves, and inflamed them with their divine fire. Such was St. Paul, who like a heavenly fire or lightning, or rather like a Seraph, flew through so many cities, so many nations, such vast spaces of land and sea most swiftly, converted them, inflamed them. Most excellently therefore St. Chrysostom, hom. De laudibus S. Pauli: "Paul, he says, walking on earth conducted himself in all things as if he enjoyed the society of angels. For still bound by a passible body, he rejoiced in their perfection, and subjected to such great frailties, he strove to appear in no way inferior to the heavenly virtues. For like one winged he flew through the whole world teaching; and like one incorporeal he despised all labors and dangers, and as if already possessing heaven he despised all things earthly; and as if he were already living with the incorporeal themselves, thus with constant attention of mind he kept watch; and to angels indeed the care of various nations has often been entrusted, but none of them governed the people committed to him as Paul governed the whole world. To Michael the nation of the Jews was entrusted; but to Paul the land and seas and the habitation of the whole world." And soon after: "How does this not appear admirable and unforeseen, when from an earthly tongue speech leaping forth puts to flight death, dissolves sins, illuminates the darkness of blindness, and by a wondrous change converts the earth into heaven." Elias therefore was a type of the Apostles, who were like fiery arrows, shot forth most powerfully from the bow of Christ crucified, striking and inflaming the world with the love of God, according to that of Psalm vii, 14: "He hath made his arrows burning." Where St. Augustine: "In this bow, he says, by the strength of the New Testament, as if by some string, the hardness of the Old has been bent and subdued. Hence as arrows the Apostles are sent forth, who hurl divine proclamations: he made his arrows burning, that is, who were struck by divine love and burned. For by what other arrow was he struck who says: I am wounded with charity, Song of Songs II, 5, and v, 8. The Greek texts have: He made his arrows burning; the Latin: Burning, whether the arrows themselves burn, or cause to burn: which certainly they cannot do unless they themselves burn. And below: The arrows of the mighty are sharp with coals of desolation, that is, by which struck and inflamed you burn with such love of the kingdom of heaven, that you despise the tongues of all who resist and wish to call you back from your purpose, and you mock persecutions, saying: Who shall separate me from the charity of Christ? Tropologically, Elias represents zealous men, devoted to reform and the improvement of morals, and especially fervent doctors and preachers, who by their ardor set others on fire, according to that passage of Jeremiah xx, 9: "The word of the Lord became in my heart as a burning fire, shut up in my bones: and I was wearied, not being able to bear it;" namely, The orator must burn if he wishes to set the people on fire. Truly St. Chrysostom, homily 1 to the People: "It suffices," he says, "that one man inflamed with zeal for God should correct the whole people." This was evident in Elias, Eliseus, Isaias, John the Baptist and other Prophets. This was evident in St. Bernard, who, called by God to the Cistercian Order, became like a fire that burns a forest, and like a flame consuming mountains, here and there first correcting the nearer things, afterwards proceeding to the more distant. For thus the fire, which God had kindled in the heart of St. Bernard, first inflamed all the brothers, then very many others to embrace the same vow of Religion, so much so that mothers hid their sons, wives detained their husbands, friends turned friends away; because to his voice the Holy Spirit gave such power of voice, that scarcely could anyone hold back any affection. Therefore St. Bernard, born twenty-two years of age, with thirty companions entered Citeaux, in the year of the Lord 1113. See the author of his Life, book I, chapter IV and following. The same was evident in St. Dominic, as I have already said, who, like one of the angels, called all to heaven by his voice, life and example, and absorbed in the flame of divine love strove to set all on fire with the same. Whence, when asked by someone from what book he drew such ardent sermons, he replied: From the book of charity. To this alone, he said, do I apply myself, and from it I draw forth words not inflating, but inflaming. His companion was St. Francis, of whom St. Bonaventure, in his Life, chapter xii: "Every age," he says, "and every sex hastened to see and hear the new man given to the world from heaven; for his word was like a burning fire, penetrating the innermost parts of the heart, and filling the minds of all with admiration. For which reason all of whatever condition, whom he reproved in open or in secret, held him in such veneration and hearkened to him, that, being inwardly moved to compunction, they either reformed their state, or, seized with fear and horror, dared not murmur against their reprover." In him therefore was fulfilled that of Psalm LXXVI: "Thy lightnings have shone forth to the world." For wherever St. Francis went about, turning aside, he moved the inhabitants like lightning, he illuminated those he met like a flash, and like the sharp arrow of the mighty he pierced hearts; so that very many followed his footsteps, others changed their ways for the better. For his holiness shining so brightly, and his words burning and his miracles so rare, no breast, however hard, could resist without softening, and receiving the divine fire breathed forth from him. Following these in our age, St. Ignatius, founder of the Society of Jesus, against Luther burning with the fire of Lucifer, arose like a fire of the Holy Spirit, and with his spirit set on fire and inflamed the cold hearts both of Catholics and of heretics. Elias therefore was a living mirror of the preachers of the word of God; for his mind was fiery, his tongue fiery, his hand fiery, by which he converted Israel. Hear the golden precepts of preaching, handed down by St. Francis to his preachers in Opusc. Collat. XVII, and in the Annals of Wadding, in the year of Christ 1220, num. 30: "I wish, dearest brothers, that the ministers of God's holy word be such that, applying themselves to spiritual studies, they be hindered by no other duties. For these have been chosen by that great King to proclaim the edicts which proceed from his mouth to the people. Therefore the preacher must first draw forth in secret prayers what he afterwards displays in sacred sermons; he must first grow warm within before he utters words without. This office is indeed to be revered, and those who administer it are to be revered by all. These are the life of the body, the assailants of demons, the lights of the world. Those preachers are to be praised who in their time are wise for themselves and taste for themselves; but those know poorly how to divide who expend all to preaching and nothing to devotion. Others also are to be lamented, who often sell what they do, with the oil of vain praise." He then adds: "The office of preaching, brothers, is more acceptable to the Father of mercies than any sacrifice, especially if it be undertaken with the study of charity, so that the preacher labor at it more by example than by word, more by tearful prayer than by eloquent discourse. Therefore a preacher is to be lamented as deprived of true piety, who in preaching seeks not the salvation of souls but his own praise, or who by depravity destroys in life what he builds up in truth of doctrine. Preferable to him is the simple and speechless brother, who by good example provokes others to good. Until the barren hath borne many, saith the Prophetess, and she that had many children is weakened. Barren is the poor little brother who hath not the office of begetting sons in the Church. He shall bear in judgment many; because those whom he now converts to Christ by private prayers, his judge shall then ascribe to his glory. She that hath many children shall be weakened, because the vain and talkative preacher, who now rejoices in many as if begotten by his own virtue, shall then know that he hath nothing of his own in them." This manner of preaching St. Anthony of Padua learned from St. Francis, and therefore is wont to be painted with flaming fires; for like another Elias kindled with the fire of the Holy Spirit, he burned the cold hearts of men with burning sermons, and led them from all vices to virtues. See his Life, cap. xiii; it is found in Surius, on the 13th of June. Those therefore who are such are surely doctors and preachers of the Seraphic order, nay Seraphic, such as was St. Bonaventure, surnamed the Seraphic Doctor; because illuminating the reader like a Cherub, he likewise inflames like a Seraph.
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Elias, zealous for the honor and worship of the true God, by his prayer, indeed by the command of God, shut up heaven so that it would not rain, and thus brought sterility of the earth and famine upon the idolatrous Israelites; both to show forth the power of the true God above idols and idolaters; and to punish their idolatry and crimes with mighty vengeance. From this famine the idolatrous Israelites, who irritated and vexed Elias through their emulation and envy, were reduced to a small number. For many perished, consumed by famine, because they could not endure the precepts of the Lord concerning the flight from idols, and concerning following the faith and worship of the true God, which Elias inculcated upon them. The history of this famine is narrated in III Kings xvii, 1, where Elias, commanding heaven with his fiery zeal and confidence in God, says: "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." And thus he shut up heaven, and withheld the rain, and brought famine upon Israel for three years: for in the third year, at the command of God, he opened heaven, so that it might give abundant rain; and thus in place of famine he brought abundance of things, III Kings xviii, 1. This is the first prodigy and miracle which the fiery and wonder-working Elias performed, and by this he showed himself to be Elias, that is, endowed with the strength and efficacy of God, and that his word is powerful like a torch, and powerfully consumes men by famine as by fire. BY THE WORD OF THE LORD HE SHUT UP HEAVEN.—That is to say, by the command of the Lord, or commanding by the mouth and power of God, he shut up heaven so that it would not rain upon the earth, as has already been said, and this for three years and six months, as Christ says, Luke IV, 23, and St. James, v, 17. For "shut up," in Greek it is ἀνέσχε, which the Romans translate as "shut up"; Vatable, "forbade"; the Complutensian, "sustained," that is, lifted up and elevated, or held elevated and forbade heaven to rain. It is a catachresis; for even the Spanish, when a violent rain falls from heaven, say heaven comes down, or descends, not in itself, but in its effect, namely rain. Hear St. Chrysostom, sermon 2 On Elias, volume I: "When Elias, the most holy prophet, beheld the people transgressing, and saw them worshipping Baal and groves, despising the Lord, by the sacrilegious, and when the whole people, despising the Creator, had given themselves to idols and groves; moved by zeal for God, he subjected the land of Judea to a sentence of dryness and sterility of rains. Then suddenly the earth gasps, the heaven is dried up, the rivers thirst, the fountains dry up; all moisture seeks the depths, abandons the heights; the air burns, serenity torments, tranquility is punishment; the nights burn, the days dry up; the crops are scorched, the shrubs sicken, the meadows fail, the groves languish, the fields fast, the earth is foul, it destroys the herbs which it produced, all creation testifies to the wrath of God. Famine is troublesome, where necessity hungers, it finds it lacking." And soon after: "Elias, higher than the world, near to heaven, dwelling on the mountain, and enjoying converse with God, so that he might not perceive the punishment of those whose crimes he could not bear to see." And below: "Finally Elias stood in the midst between God and the people. He stood, I say, holy among the sacrilegious, just among sinners, devout among the profane, about to offer intercession to all peoples: he rebukes the people, entreats God, turns away the wrath of the Lord, and recalled the erring people from the worship of God to the joy of God. He joins the Lord to the people, and the people to God. Through Elias there is made one harmony between God and man, between the people and their Father; and so that all might say: Truly the Lord, He is God; the word of the most holy Elias becomes the key of heaven; for he commands, and it is shut; he prays afterwards, and it is opened." AND HE BROUGHT DOWN FIRE FROM HEAVEN THREE TIMES.—Thus the Roman and Greek versions. Therefore Jansenius and others wrongly read "of the earth" instead of "three times," which Palacius explains thus, as if this fire came down from heaven to Elias on the mountain, and Elias then hurled this fire to the earth, where the soldiers were about to capture him. Whence he says: "He brought down fire from himself to the earth," that is, into the earth. But, as I have said, it should be read "three times," not "of the earth"; Vatable: He brought down fire from heaven three times, namely twice upon two commanders of fifty, or captains of fifty, whom Ochozias had sent to capture Elias and bring him to him, IV Kings I, 10; and the third time when he contended against the prophets of Baal: for by fire sent down from heaven upon his victim and fallen, he conquered them, and thus demonstrated the fear and worship of the true God, and killed the prophets of Baal, III Kings xviii, 38. Whence the Syriac version translates: And he caused fire to descend three times from heaven, upon the altar, and upon the wicked men. Second is this mighty prodigy of Elias, by which Elias, fiery from heaven, held dominion everywhere, and as it were suspended and inverted its nature; for since it is natural to heaven to give rain, he inhibited it, and stopped the force of raining in heaven: on the contrary, since fire does not descend from heaven, but rather ascends into heaven, he caused fire to descend from heaven to earth a third time. Elias therefore was mighty in fire, indeed mighty over heaven. The same he will do at the end of the world, when he returns with Henoch, that he may contend against Antichrist and his followers; for he will convince them by efficacious and burning reasoning and prayer, and at the same time will burn them up by fire sent upon them, according to that in the Apocalypse xi, 5: "And if any man will hurt them, fire shall come out of their mouths, and shall devour their enemies; and if any man will hurt them, he must be killed in this manner. These have power to shut heaven, that it rain not in the days of their prophecy; and they have power over waters to turn them into blood, and to strike the earth with all plagues, as often as they will." See what I have noted there. Who therefore will resist Elias, who vibrates from his mouth, not words, but thunderbolts, that he may know before him a conqueror, rather than a warrior? For battles of flames are triumphs; their pomp is light, their applause the crash of fire. Here was fulfilled that of Zacharias II, 5: "I will be to him, saith the Lord, a wall of fire round about, and I will be glory in the midst of him." What should he fear from hostile iron, whom heavenly fire protects? What should he tremble at the assault of men, who sees himself in the embrace of divinity? Will not these flames melt any weapons? will not this ardor restrain boldness? will not this fire draw sweat from the faces of enemies, blood from their veins? For fire is the conqueror of water, air, earth, and all bodies, and the fierce avenger of those resisting it, blasting all things, thundering, and reducing them to ashes and cinders. Allegorically, Elias, as in all other things, so also in the sending of fire, was a type of Christ, who sent the Holy Spirit in fiery tongues upon the Apostles at Pentecost; for with this fire they set the world ablaze, burned up idols, and eliminated impiety with the impious. Again, Elias, calling down fire from heaven to consume the sacrifice, is a type of the Christian priest, who calls down the Holy Spirit from heaven in the consecration of the Eucharist to perfect the sacrifice of transubstantiation, by which bread and wine are truly and substantially converted into the body and blood of Christ; which, although daily, is nevertheless the miracle of miracles. Thus St. Chrysostom, in book III of On the Priesthood, comparing and preferring the priest to Elias: "For there is present, he says, a priest not bearing fire, but the Holy Spirit; he pours forth long prayers, not that a flame descended from heaven consumes the sacred offerings placed there, but that grace flowing into the sacrifice, through that very thing inflames the minds of all, and makes them purer by the fire tested and purified." As a sign of which thing, over the head of St. Basil, St. Martin, and other illustrious priests, while they were celebrating, there appeared a fiery globe, or a column of fire. Furthermore, St. Ambrose, in the book On Elias and Fasting, cap. II, assigns this miracle and the other merits of Elias to his fasting; for he himself fasted forty days like Christ, IV Kings xix, 8: "Elias, he says, with fasting mouth uttered a voice that shut heaven against the sacrilegious people of the Jews, etc. Fasting, he raised the widow's son from the dead, fasting he laid down the rains by his mouth, fasting he brought forth fires from heaven, fasting he was caught up in a chariot to heaven, and by a forty-day fast acquired divine presence. So much more did he merit, the more he fasted. With fasting mouth he fixed the streams of Jordan, and the overflowing bed of the river suddenly dried up he crossed with dusty footstep. Deservedly divine judgment deemed him worthy of heaven, that he should be snatched up with his body, because he lived a heavenly life in the body, and exhibited the use of a heavenly conversation on earth." And cap. III: "For what is fasting but the image of heavenly life? Fasting is the refreshment of the soul, the food of the mind; fasting is the life of angels; fasting is the death of guilt, the destruction of sins, the remedy of salvation, the root of grace, the foundation of chastity. By this step one reaches God more quickly; by this step Elias ascended before the chariot. He left this inheritance of sobriety and abstinence to his disciple going to heaven. In this virtue and spirit of Elias came John. Finally in the desert he too devoted himself to fastings; and his food was locusts and wild honey. And therefore he who had surpassed the possibility of human life by continence, was esteemed not a man, but an Angel.
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The third prodigy of Elias is this, that he himself was the first from the foundation of the world who recalled the dead to life. This was a boy, the son of the widow of Zarephath, whom Elias raised by a word, that is, by invocation of God, III Kings xvii, 21: "He stretched himself, and measured himself upon the boy 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. And the Lord heard the voice of Elias: and the soul of the child came back into him, and he revived." The Hebrews relate, whom Dorotheus follows in his Synopsis on Jonas, Rupertus and others, that this boy raised by Elias was the prophet Jonas, who is therefore called the son of Amathi, that is, of truth, because the mother, seeing her son raised, said to Elias: "Now in this I know that thou art a man of God, and the word of the Lord in thy mouth is true." But they are mistaken; for neither the time, nor the father, nor other things agree, as I have shown in the Proem on Jonas. Note: The same is "thou hast taken away from the lot of death" as "thou hast taken away from hell"; for before Christ the lot of death and of the dying was hell, namely the limbo of the Fathers; for all the just descended to it. This was a happy lot for the boy, by which he was transferred from the lot of death to the lot of life and of the living. Thus St. Francis took St. Bonaventure away from the lot of death, and hence he was called Bonaventure: for when he languished for four years unto death, and there was no hope of life, nor any remedy of physicians remaining; his pious mother by prayers and merits of St. Francis commended her vows and the boy, vowing that if she should receive the youth in health, she would restore him to him and offer him to the Order of Minors. St. Francis consoled the grieving mother, prayed for the boy and obtained that he suddenly leapt up in health, and the mother, rejoicing in this sudden miracle and prophesying the future, said in her native tongue: "O Bonaventure!" and hence this name thereafter adhered to him; for previously he was called John. Whence in some of his ancient codices we read thus inscribed: "Brother John Bonaventure"; but since all things, God helping, succeeded for him most frequently well and happily, it came to pass that he was commonly called by the Latins and Italians Bonaventure only, and by the Greeks Eutychius, that is, of good fortune, or Fortunatus. Thus Wadding, in Annals of the Minors, in the year of Christ 1221, no. 25. Thus tropologically and anagogically all Saints, especially those to be saved and the elect, drawn from the death of sin and of hell, are Bonaventures and fortunate, even if they are harassed by many adversities and temptations; but the impious and reprobate, even if they triumph here, are and shall be Malaventures and unhappy. For, as St. Augustine says, lib. XII On the City of God, cap. xx: "The hope of our unhappiness is unhappy and the hope of our happiness is unhappy"; although St. Augustine says this with another mind and purpose, namely against the Origenists, who held the circulation of souls, that the damned would sometimes be saved and the blessed would sometimes be damned, yet the same thing suits this place better, namely for the pious and impious in this life: for in these it is absolutely true, in those only conditionally, namely supposing the opinion of Origen, which is false in itself.
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The fourth prodigy is this, contrary to the former one of Elias; for in the third he raised from death the son of a poor widow, but here he punished mighty kings on account of idolatry and crimes with death. There were four of them. The first was Achab with his impious wife Jezabel; for to both of them Elias predicted and threatened destruction, and indeed by his prayers he obtained it from God, III Kings xxi, where on account of Naboth slain, from the mouth of God he threatens destruction to him and to his whole family: "I will cut off from Achab him that pisseth against the wall (that is, all even to a dog) and him that is shut up and the last in Israel." And verse 23: "The dogs shall eat Jezabel in the field of Jezrahel," so that where she had sinned, there she might be punished; for the vineyard of Naboth, on account of which to seize it he had unjustly slain him, was situated in Jezrahel. The second was Ochozias the son of Achab, who being sick consulted Beelzebub the god of Accaron, whether he should be restored to health, or rather would die; on account of this crime Elias denounced death to him, IV Kings I. The third was Joram the brother of Ochozias, who succeeded him in the kingdom of Israel from the dead, whom together with all the offspring of Achab Jehu slew, and thus he destroyed the whole family of Achab, as Elias had predicted, IV Kings ix. The fourth was another Joram, son of Josaphat, king of Juda, to whom Elias by letters threatened disease, and from it death; and thus both in Joram and in Ochozia was fulfilled what Siracides here says of Elia: "He cast down the mighty from their beds." Hear the deed done II Paralipomenon xxi, 12, where Scripture, when it had recounted the apostasy and crimes of Joram, adds: "And there were brought to him letters from Elia the prophet, in which it was written: Thus saith the Lord God of David thy father: Because thou hast not walked in the ways of Josaphat thy father, and in the ways of Asa king of Juda, but hast walked in the way of the kings of Israel, and hast made Juda and the inhabitants of Jerusalem to commit fornication, following the fornication of the house of Achab, moreover thou hast killed thy brethren of thy father's house, who were better than thee; behold the Lord shall strike thee with a great plague with thy people, and thy children, and thy wives, and all thy substance: and thou shalt have a disease of thy bowels, until thy bowels come out by reason of the sickness, day by day;" and verse 18: "And besides all this the Lord struck him in his bowels with an incurable disease. And when days succeeded days, and times rolled round, the space of two years was completed, and thus consumed by a long wasting, so that he even discharged his bowels, he was deprived alike by disease and life. And he died in a most grievous infirmity; and the people made not for him a funeral burning according to the custom, as they had done for his fathers." Where note that Elias sent these letters after his rapture from paradise. For he was taken up while Josaphat the father of Joram was reigning, and consequently before Joram reigned, as is evident from the fact that under Josaphat Eliseus, the disciple and successor of Elias, prophesied, IV Kings III, 14. Thus the Hebrews judge in Seder Olam, cap. xvii, Lyranus, Malvenda, lib. IX De Antichristo, cap. II, and our Salianus, in Annal., where he asserts that Elias wrote and sent these letters to Joram after nine years from his rapture from paradise, either through an Angel clothed in the form of a man, or through a man, so that they might have greater weight and greater authority to strike him down, and to convert his followers. Unless you say with Torniello and Emmanuel Sa, that Elias, foreknowing future things, wrote these letters before his rapture, and delivered them to Eliseus, so that after the rapture he would deliver them to king Joram in his own time. For what Cajetanus asserts, that Elias was not the writer of these letters, but another from Elia the Thesbite prophet, lacks both foundation and verisimilitude. From what has been said you may see that Elias, although a dweller of paradise, nevertheless bears his former zeal for God, and cares for the affairs of mortals, and is solicitous for the salvation of his nation. A like solicitude for the Hebrews was borne by Jeremias existing in limbo, praying for them and Judas Machabeus, II Machabees xv, 14. Thus Elias with Moses appeared to Peter, James and John in the transfiguration of Christ, and bore witness to him, that he himself was the true Messias, Matthew xvii.
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Note that the end and purpose of this vision was that God might pacify, console and instruct Elias, who was inflamed with anger, weariness and sorrow on account of the unpunished idolatry of the idolaters and Jezabel. Therefore at the beginning He sets before his eyes three things of great violence: namely first, a most mighty wind; secondly, an earthquake; thirdly, fire, as if to say: To me all elements and all creatures, supreme, middle and lowest, are servants, ready and at hand, so that I might instantly destroy the idolaters and Jezabel, if I wished, but this is not the customary manner of my providence and clemency; wherefore I do not wish to use it. For this reason He says to each: "The Lord is not in it;" fourthly finally He sets before his ears a gentle spirit, or a whistling breeze, so that through it He might represent Himself and His providence; for this gentle spirit signifies divine patience, sweetness and longsuffering in punishing sins and sinners, which Elias and all the elect ought to imitate and put on. Whence for the spirit of a gentle breeze, in Hebrew it is קול דממה דקה kol demama dakka; which the Septuagint translates, φωνὴ αὔρας λεπτῆς, that is, the voice of a moderate or gentle breeze. Tertullian, book IV Against Marcion, chapter xxiii: "The voice of a mild spirit: The Lord is not in fire, he says, but in a mild spirit; Vatablus: A submissive, thin voice; Zurich: A tranquil and thin whistling; Pagninus: "A thin voice:" Chaldean: The voice of those singing in silence; others: A submissive, subtle voice. This was therefore properly a whistling; but it is called a voice, because God speaking through it to Elias produced a voice similar to a whistle, namely submissive, gentle and subtle. Submissive denotes God's gentleness, subtle denotes efficacy; for God's providence and operation, both in governing and in avenging, is as much gentle and sweet as it is in turn powerful and efficacious, according to that: "It reacheth therefore from end to end mightily, and ordereth all things sweetly," Wisdom viii, 1. Thus Theodoretus, Procopius and Cajetan explain this vision, III Kings xix, and Irenaeus, book IV Against Heresies, chapter xxxvii: "The Prophet," he says, "was being taught to act more mildly, being too much disturbed and agitated toward vengeance; and the coming of the Lord was signified after the law through Moses, mild and tranquil (when the Son of God incarnate and dwelt in this world), and the mild and peaceful rest of His kingdom;" namely God is tranquil, both in punishing and in showing mercy: "And the tranquil God tranquilizes all things, and it is rest to behold the quiet one," says St. Bernard in Eight Points of Perfection. "Wherefore all things, however useful they may seem necessary, are nevertheless to be despised so that disturbance may be avoided, so that the tranquility of peace and love may be preserved; because nothing is more pernicious than anger, nor anything more useful than charity, nor anything more precious than tranquility of mind, for which reason not only the comforts of the flesh but also of the spirit are to be despised." Thus also Tertullian, book On Patience, chapter xiii: "She sits," he says, "(patience) on the throne of His most mild and most gentle spirit, which is not gathered in a whirlwind, does not rage in a cloud; but is open and simple of tender serenity, which Elias saw thirdly: for where God is, there also is His foster-child, patience namely. When therefore the Spirit of God descends, inseparable patience accompanies Him; if we admit it with the Spirit, it will dwell in us always." See St. Gregory, V Morals xxvi, where he understands by this gentle spirit the Holy Spirit. Wherefore this spirit, or thin and gentle whistling, brought the voice of God instructing Elias, who was too much disturbed and fainthearted, thinking himself the only one remaining as a worshipper, prophet and defender of the true God, all the others having been slain by Achab and Jezabel. Whence, correcting this, God said to him: "Yet I have left me seven thousand men in Israel, whose knees have not been bowed before Baal." Again, spirit, or this subtle whistle, signified God's spiritual power and effective vengeance, and all-penetrating force; just as spirit, or subtle wind, penetrates all things. Whence this whistle likewise had "judgments of defense," that is of vengeance; both because before itself it sent forth as it were lictors a most mighty wind, an earthquake and fire, which God can use at pleasure, and does use thereafter to punish the impious; but in such a way that He himself remains in a gentle spirit, that is, in His meekness and tranquility of mind; and because God from this whistle indicated to Elias the manner of vengeance, to be exercised against the idolaters and Jezabel through Hazael, Jehu and Eliseus. For which reason through this gentle whistle Elias indeed laid aside the perturbation of mind, pusillanimity and impatience; but not the zeal of vengeance against the idolaters. For through it shortly after, III Kings xxi, he threatened extreme destruction upon Achab; Jezabel, and all their sons and descendants. Hence certain learned men judge that God in this vision showed as it were in a mirror the manner, both by which He himself harasses and shakes sinners through terrors, plagues and scourges, that they may repent, and receive the spirit of gentleness of the grace of reconciliation with God; and the manner which princes, judges, rulers, preachers, and others ought to observe in punishing and correcting the transgressors of the divine law, namely that through sharp threats, rebukes and scourges they strike them down, and avenge the contempt of the divine law, and exact just punishment from the impious, and thus through these as it were road-makers they prepare a way for God; while through those they compel sinners to penance and change of life, so that they do not assume the sweetness of a gentle and cooling breeze until they see God and His reconciliation and grace drawing near, whom the wind of commotion and fire precede, that is threats, terrors and scourges. The Chaldean version indicates this sense, which is beautiful, and signifies that all these things were done through angels; for thus it has: Behold the glory of the Lord is revealed, and before Him was an army of angels of wind, breaking mountains, and shattering rocks before the Lord; the majesty of the Lord was not in the army of angels of wind. And after the army of angels of wind was the army of commotion; the majesty of the Lord was not in the army of angels of commotion. And after the army of angels of commotion, the army of angels of fire; the majesty of the Lord was not in the army of angels of fire. And after the army of angels of fire, a voice of those singing in silence, as it were soothing, and by their song gladdening the spirit of Elias mourning, fearful and troubled.
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III Kings xix, 19; but one Eliseus was in the place of many. The Syrian: anointing kings to bind by obligations, that is binding them to perform God's vengeance. Otherwise Palacius: "To penance," he says, that is, because it repented God that Benadad had been made king of Syria; therefore He commanded him to be slain through Hazael, and him himself to be anointed as king of Syria through Elias, IV Kings viii; and that Joram son of Achab had been made king of Israel: therefore He commanded him to be slain through Jehu, and him himself to be anointed as king of Israel through Elias, IV Kings ix. Thus concerning Saul God says: "It repenteth me that I have made Saul king," I Kings xv, 11. But the former sense is required by the Greek. You will say: Hazael and Jehu were anointed as kings by Eliseus, how therefore are they said here to have been anointed by Elias? I answer first, because Elias commanded Eliseus to anoint them as kings; for what anyone does through another is seen to be done by himself, as the rule of Law holds; secondly, it appears also that Elias anointed them by himself; for God commanded this expressly to him, III Kings xix, 15, whom Elias obeyed without doubt, so that Eliseus anointed them a second time, and confirmed the anointing of Elias. Thus also Saul and David were anointed a second time as kings, as is evident from I Kings x, 1, joined with I Kings xi, 14 and 15, and I Kings xvi, 13, joined with II Kings v, 3. Thus Palacius. See Abulensis, III Kings XIX, Question XXI.
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This is the seventh prodigy of Elijah, truly admirable and astounding. The history is related in IV Kings II, 11: "Behold," it says, "a fiery chariot and fiery horses divided the two (Elijah and Eliseus), and Elijah went up by a whirlwind into heaven. And Eliseus saw it, and cried out: My father, my father, the chariot of Israel and the driver thereof." The Hebrews and the Septuagint: The chariot of Israel and its horsemen, as if to say: Thou, O Elijah, art all the strength of Israel; for by thy zeal, as much as by thy wisdom and prayers, thou helpest Israel more than a great multitude of chariots and armed horsemen. Thus Procopius, the Chaldean, Vatablus, Cajetan and others. Note: St. Chrysostom, in his sermon On the Ascension of Elijah, holds that this chariot and these horses were truly fiery, indeed fire itself: "He stands unmoved," he says, "upon fire and wheels, nor are his footprints heated at all. Fire surrounds his whole body, nor is he harmed; flame runs harmlessly over his neck, over his sides." But this chariot does not appear to have been truly fiery, nor the horses truly fiery; for thus they would have burned Elijah (unless thou posit a miracle here without necessity); but they appeared fiery, and had only the appearance of fire; for they were in reality angels, who carried Elijah upward; but they assumed the appearance of a chariot and fiery horses, just as they assume the appearance of a human body when they appear to men; for it is certain that there is only the appearance and likeness, not the truth of a human body. Furthermore this was done for many reasons. The first is, that this fiery chariot and these horses might represent Elijah's fiery soul toward God, his fiery charity, his fiery zeal; for this reason he merited to be carried in this fiery chariot to heaven. Thus St. Ambrose in Psalm cxviii, octon. 7: "He revealed," he says, "that Elijah, on account of his zeal for God, lifted up in a chariot into the air, acquired the dwelling-place of a heavenly seat of a new kind by his habitation." So also St. Chrysostom, sermon 1 On Elijah, at the end, gives the cause of Elijah's rapture as his excessive zeal, lest the world be destroyed and perish by it; for thus he made God speak to Elijah: "Because thou canst not bear sinners on account of the excess of thy zeal, ascend as it were to heaven; but I will be a sojourner on earth. For if thou must remain long on earth, soon the human race, which is continually scourged by thee, would be destroyed. Then pass into the heavens, O Elijah, for fire cannot dwell with a reed. Thou shalt henceforth have sinless companions; I will make thee dwell among the choirs of angels; but I will sojourn with sinners, I who can bear upon my shoulders the straying sheep, I who cry to all sinners: Come to me, all you that labour; I do not punish you, but I will give you rest." In a similar way St. Francis, burning with zeal for God, appeared to his absent brethren of the Order like the sun, in a fiery chariot, as another Elijah. Hear St. Bonaventure in his Life, cap. iv, and from him Wadding in the Annals of the Minors, in the year of the Lord 1210, num. 25: "Behold," he says, "at about the middle of the night, while some of the brethren were resting and some persevering in prayer, a fiery chariot of wondrous splendor entered through the door of the house, and turned itself hither and thither through the dwelling a third time; upon it rested a luminous globe, which, having the appearance of the sun, made the night grow bright. The watchers were astounded, the sleepers were awakened and terrified at once, and they felt no less clarity of heart than of body; for by the power of the wondrous light, each became aware to the other; for all understood together, seeing one another in the hearts of each, that the holy Father, absent in body, present in spirit, was shown to them transfigured in such a form, irradiated with heavenly splendors, and inflamed with supernatural ardors, in a chariot at once splendid and fiery by the Lord, so that as true Israelites they might follow after him; who, as another Elijah, had been made by God a chariot and driver of spiritual men." The second reason is, that by this fiery rapture of Elijah to heaven, God wished to establish the faith, religion and preaching of Elijah against Jezabel and the worshippers of Baal, namely that his doctrine was heavenly, and from God, who is a consuming fire; but that Jezabel's was diabolical and infernal. For this reason he was caught up to heaven, that is, to the air, although he was not to remain in heaven and the air; but was to be transferred through the air to the earthly paradise, so that his heavenly doctrine and life proceeding from God might be shown forth. Third, that, as I said at the beginning, fire revered Elijah as it were its commander, and offered him obedience as it were its servant of its own accord. The angels also regarded Elijah as a man not only angelic, but even divine: for fire is the symbol of angels, according to that: "Who maketh his angels spirits, and his ministers a flame of fire," Hebrews I, 7; for this chariot of Elijah was the chariot of angels. Thus St. Ambrose, sermon On Eliseus, at the end of vol. I: "Elijah," he says, "the master of Eliseus, was he not borne up to heaven by angels leading him, and placed upon a fiery chariot, as it were ascending in some triumph as a victor? For he had been a victor not over barbarous nations, but over worldly pleasures; indeed depraved morals are graver enemies than hostile foes; so that we may more easily understand that at this time the malignity of enemies can be overcome rather than morals. Therefore the angels bear Elijah to heaven, the angels guard Eliseus on earth." Fourth, because, as St. Chrysostom teaches, homily On the Ascension of Elijah, this fiery chariot, as it were triumphal, was due to Elijah on account of so many of his glorious deeds: "God," he says, "King of kings, willed that Elijah, his servant, burning with devotion of his whole body and soul, after the sweat of many labors, after the most grievous fatigues of dire persecutions, after the great and illustrious victories of so many wars, bearing back rich spoils from the world and the devil, placed upon a fiery chariot and flaming horses, with triumphal glory shining forth, should come to his kingdoms. For it was fitting that the rector of the erring people, the governor of sacred things, the moderator of discordant pleasures, the charioteer of Israel, who recalled to the yoke of the fear of God those lascivious and wandering minds, restrained them with bridles and reins, and composed them into a harmonious union to run the straight course of discipline; should be borne to the heavenly kingdoms, transported by chariot and horses. Hence I believe poets and painters took examples in depicting the image of the sun; who himself, gleaming and radiant in a chariot and shining horses, and lifted up by the wave of the Ocean, escaping among the steep cliffs of mountains, seems as it were to ascend to the heavenly things, drawn into the likeness of his light: for the sun in Greek speech is called Helios. Whence Elijah truly Helios, because in a chariot and horses shining with fire from the wave of the Ocean, that is from the commotion of the world, advancing through the cliffs of mountains, that is through the difficulties of great labors, ascended borne to the heavenly things." Fifth, this fire is fitting to the office for which Elijah is reserved, namely to precede the glorious and fiery advent of Christ to judgment: "Fire" indeed "shall go before him," Psalm xcvi. Symbolically, this fire signifies the fire of Gehenna, which Elijah threatened to sinners, since he himself ruled over it; for as St. Chrysostom says in the place already cited: "How much would he have mocked at the fires of Gehenna, who thus was accustomed to rule over the heavenly ones." Allegorically, this fiery triumphal chariot of Elijah ascending to heaven was an expressed type of the glory and triumph of Christ ascending to heaven; for all the angels attended upon him, even the Cherubim and Seraphim, who are wholly fiery and burning with divine love. For this chariot of Elijah was a chariot of triumph, just as the chariot of the Cherubim was the chariot of triumph of God and Christ, Ezekiel I. Thus St. Bernard, sermons 3 and 6 On the Ascension of the Lord. Anagogically, this fiery chariot of Elijah, which snatched Elijah to heaven, and made him a candidate for immortality, represents the blessed resurrection of the Saints to eternal and glorious life in the heavens: for Elijah triumphed in this fiery chariot not only over Ahab and Jezabel, but also over death itself. Whence St. Augustine, book XV On the City of God, chapter xxvi, calls Elijah and Enoch "the firstborn of our resurrection." And Tertullian, book On the Resurrection of the Flesh, chapter xxxviii: "Enoch and Elijah," he says, "not yet separated by resurrection, because they have not undergone death; yet because they have been taken from the world, and by this very fact are already candidates for eternity, they learn immunity of the flesh from all vice, and from all damage, and from all injury and insult; to what faith do they set their seal of testimony, except that by which it is necessary to believe these to be documents of future integrity?" Tropologically, St. Ambrose, On Isaac, chapter viii, understands by the fiery chariot the quadriga of charity, by whose wheels as it were wings we are borne up to heaven, indeed we fly up: "By these wings (of charity)," he says, "Elijah was borne to the heights by a fiery chariot and fiery horses." The chariot therefore is the soul; the good horses are the four cardinal virtues; the fire is charity; the charioteer is Christ. The same, book On Naboth, chapter xv: "When Elijah was received," he says, "and was borne by chariot as it were to heaven, Eliseus cried out to him: Father, charioteer of Israel and his horseman, that is, you who ruled the people of the Lord with good guidance; by merit of constancy you received these chariots, these horses running to divine things; because the Lord approved you as a moderator of human minds, therefore as the charioteer of a good contest, you are crowned as a victor with an eternal reward."
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An encomium of Elias. "Prescribed" in Greek is κατεγραφείς, that is, written, described. Whence many read "inscribed." The judgments of times are definitions of times decreed by God for future things, and as it were adjudicated, namely, times appointed by God for Elias and for every man and thing. For God decreed in His just and wise judgment that after so many thousands of years, at such a time, such a year, month and day, Elias would return to contend for Christ against Antichrist. "Judgments" therefore "of times" are the series, orders and successions of ages and times and things which at any time are about to happen by God's judgment and decree, namely, the chronology which is in the mind of God, which He revealed to the Prophets, as if to say: You who are prescribed and foretold to return at a time judged and defined by God, to appease His wrath. Whence Palacius thus explains it, as if to say: You who are inscribed, that is, of whom it is written in the prophecies (namely Malachi IV, 5), concerning future times, that you will come to appease the wrath of God. Thus also Dionysius. Less aptly Lyran understands by "judgments of times" the times of judgment, so that it is a hypallage, as if to say: You who are decreed to come in times before the judgment, to uncover the perfidy of Antichrist. For "judgments" in Greek is ἐλεγμόν (that is, a showing forth; for ἐλέγχειν means to convince, to prove, to show), which Our author calls judgment, as if to say: You who are written in the prophetic books, that in the revelation of the last times you will appease the wrath of the Lord; or you who are described, who are destined to appease, when the signs of the last time are made manifest, the anger of the Lord. Thus Francis Lucas here. But truly for "judgments of times," in Greek it is: ἐν ἐλεγμοῖς εἰς καιρούς; which properly signifies in reproofs unto times, so that namely at an opportune time you reprove the impious at the end of the world, just as formerly you reproved Jezabel and the Baalites. Whence the Greek texts corrected at Rome thus have it: You who are described in reproofs unto times to appease the wrath before fury; for they read πρό θυμοῦ. But the Complutensian, reading πρός θυμός, that is, unto fury, and for ἐν ἐλεγμοῖς, reading ἐλεγμούς, that is, reproofs, thus have it: You who are written reproofs (understand, to make) in times, to appease the wrath of the judgment of the Lord (decreed and prepared) unto fury; Vatable: You who are appointed to reproofs at certain times, to pacify the wrath of divine judgment before the fury which He will exercise on the day of judgment upon the impious by casting them into Tartarus; others: You who are prescribed to reprove at opportune times, to calm the wrath of God. According to the Greek therefore "judgments" are called just reproofs and corrections, which Elias will make in the name of God to the impious at opportune times. And thus Our author, verse 7, said: "You who hear in Sinai judgment," that is, reproof; for in Greek it is the same word as here, namely ἐλεγμόν. The sense therefore agreeing with the original Greek, says Jansenius, will be here: You, O Elias, are written to appease the wrath of the Lord, and that through your judgments and reproofs, which you will exercise at certain times in the people of Israel on account of your zeal, so that, moved by your severe admonitions, leaving their vices, they may return to God, and thus the wrath and anger of God may be appeased and calmed. For in Greek in the more correct books it is: written in reproofs unto times. And fittingly that phrase "in reproofs," or "in judgments," is referred to the following verb "to appease." It is also evident that what is said "in judgments of times" is referred to the judgments of God, so that it may be signified that Elias will come, so that, when the judgments of God are to be exercised at certain times, by which He will reprove the world, he may appease by his doctrine the wrath of the Lord. By what reason moreover the wrath of God is to be appeased, he explains when he adds: "To reconcile the heart of the father to the son, and to restore the tribes of Jacob," as if to say: Elias will appease the wrath of God by bringing it about that the Jews at the end of the world imitate their Patriarchs, so that namely they believe in Christ now present, in whom they themselves believed would come, and therefore so that the Patriarchs may recognize, love and embrace the Jews as their legitimate sons both as to faith and as to nature; and by this means he will restore the twelve tribes of Jacob, that is, all the Israelites, to the ancestral faith, religion, grace, splendor and salvation. Sirach cites the words of Malachi, chapter IV, 5, where I have explained them at length. The Syriac: He himself will come before the day of the Lord comes, to turn the sons to the fathers, and to announce to the tribes of Jacob. Jansenius must be read carefully here, when he says that from this passage of Malachi and Sirach it cannot be proved that Elias will truly come in the time of Antichrist. For it could be said, he writes, that Sirach speaks this according to the opinion received in his time, by which it was believed from the words of Malachi that Elias would come, when this was not to be fulfilled in his own person, but in John the Baptist, who was to precede Christ's coming in the spirit and power of Elias. But that Malachi, and thence Sirach, speaks from his own, that is, the Holy Spirit's, sense, and that Elias will come in person, I have shown by many arguments in Malachi, chapter IV, 5. Whence Jansenius, the matter being better considered, appears to have retracted his opinion in the Harmony of the Gospels, writing in chapter XVII of Matthew. The Arabic version teaches the same thing clearly, which has it thus: And thou shalt be, so as to come, that is, thou shalt come (for this is what this Arabism signifies, which the Arabs received from the Hebrews) before the Lord strong, before his day, so that thou mayest turn the hearts of the sons to their fathers.
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to the future: they will see and will be adorned. For this is a prophecy concerning the future, namely when Elias will return at the end of the world, so that he may turn the hearts of the fathers to the sons, as he went before. The sense therefore is, as Palacius says: Blessed are they who have seen thee, and have been adorned in thy friendship. For we live only in this life, but after death our name will not be such, that is to say: Blessed are those Jews who will have seen thee coming before the day of judgment, and will have been adorned by thy friendship; because namely they will believe in Christ, and will be transferred by him gloriously to heaven. But we, namely Jews, who will exist until Christ's ascension into heaven, after our death will not attain to such a name, that we should be said and be glorious immediately from death. Thus Palacius, who understands these things only of future things. More properly and fittingly others understand these things partly of past things, partly of future things, that is to say: Blessed and were those who once saw thee so greatly and loved thee; and there will be those who will see thee returning and will love thee, and will receive thy admonitions, and will perfect them in deed. For thou art very unlike us; because we live only in this mortal and brief life that perishes: but after death our name will not be such as thine, who art not even found to be dead; and after thou wast taken up, thou art even proclaimed by prophetic writing to be sent again, and that for the salvation of the whole people. Thus Jansenius. After death therefore our name will not be such as thine; because neither our life, nor our doctrine, nor our deeds are like thine, says Lyran; for we are far from thee and thy zeal, and inferior to thy heroic deeds. For that these words must be referred both to the future and to the past is evident from the Greek, in which there are not verbs, but participles ἰδόντες and κεκοσμημένοι, which can be explained both by the future and by the past. For thus it has: Μακάριοι οἱ ἰδόντες σε, καὶ οἱ τῇ ἀγαπήσει κεκοιμημένοι, καὶ γὰρ ἡμεῖς ζωῇ ζησόμεθα; which thus word for word thou mayest translate: Blessed seeing thee, and sleeping in love, for we also will live in life, namely when after thy return converted and sanctified by thee, and dying in God's grace and charity, we shall rise to glory, and shall be gifted by Christ the judge with blessed and eternal life. Zurich: Blessed who have seen thee, and have been adorned with benevolence, because we will live in life; others: Blessed who have seen thee; and have slept in charity; for we also will live in life. Morally, learn here how salutary and blessed it is to associate with men of outstanding virtue, full of wisdom and zeal; for these men rub off their zeal and spirit on their familiars, and as it were breathe it into them. For just as straw, if it approaches fire, is warmed by it, and finally is set on fire: so likewise he who approaches a man burning with divine fire is kindled and inflamed by the same. Thus Eliseus and the sons of the Prophets, associating with Elias, imbibed his zeal and heroic spirits, and expressed them in their deeds. Thus those who dealt with St. Paul and the Apostles put on their fiery spirits. Thus Isaias, chapter VI, dealing with angels and Seraphim, was made angelic and Seraphic by them. Thus those who associated with St. Francis drew in the spirit of his poverty, prayer and charity, set on fire. On the other hand, he who associates with the timid, lukewarm, and slothful becomes himself timid, lukewarm, and slothful, according to that: "He that walketh with the wise shall be wise; but he that is a friend of fools shall become like to them," Proverbs XIII, 20.
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This is the epilogue and conclusion of the praises of Elias, through which he appropriately transitions to the praises of Eliseus. Wherefore this is the ninth encomium of Elias, and the first of Eliseus, namely that Elias was of such great zeal, that he extended himself not only to those present, but also to the absent and to future generations, and that being about to be taken up into heaven, he transferred himself into Eliseus, so that he, as it were his vicar, might protect the true worship of God, and contend against idolaters, and preserve Israel in the religion and piety of God. In which matter Elias was a type of Christ, who, about to depart into heaven, imbued the Apostles with his spirit, so that they might advance the Church begun by him, and propagate it throughout the whole world. Moreover Elias, by communicating his spirit, lost nothing of it; just as he who kindles the torch of another from his own torch, loses nothing, but rather multiplies and increases his own light: and he who inspires others with his charity and zeal, does not diminish it, but intensifies it. The history is narrated in IV Kings II; for Elias, about to be taken up into heaven, said to Eliseus his disciple and successor: "Ask what thou wilt, that I may do it for thee, before I am taken away from thee. And Eliseus said: I beseech thee that thy spirit be doubled in me." Here it is asked what is the double spirit of Elias, which Eliseus asked for and obtained. Many interpret the double as double in magnitude, as if the spirit were twice as great in Eliseus as it had been in Elias: the spirit, namely, of prophecy and miracles. For Elias is read to have performed only eight miracles; but Eliseus indeed sixteen, which Rupertus enumerates one by one, book V in the book of Kings, chapter XXXVII. Thus Theodoret, and Procopius there, and Rabanus here, who explaining this double spirit of Eliseus allegorically concerning the Apostles: Christ, he says, as it were Elias had a simple spirit, namely an abundance of graces and virtues; but the Apostles a double one, namely the remission of sins (which in Christ, as being sinless, could not exist) and an abundance of graces. Thus also St. Prosper, book II On Predestination and Promises, chapter XXX, where he reads thus: "I will that the spirit which is in thee be double in me;" and applying this allegorically to the Apostles: Christ, he says, as it were another Elias, infused a double spirit into the Apostles; once after the resurrection, saying: "Receive ye the Holy Ghost; whose sins you shall forgive, they are forgiven them." Secondly, after his ascension into heaven, when on Pentecost he poured out the abundance of the Holy Spirit upon the Apostles: by which it came to pass that the Apostles performed greater miracles than Christ had done, as Christ himself had promised, John XIV, 12, saying: "He that believeth in me, the works that I do, he also shall do; and greater than these shall he do." Hence also Christ converted few in Judea, but the Apostles subjected the whole world to Christ. Thus also St. Ambrose, sermon 89: "Elias, he says, although he himself had a simple spirit of holiness, left a double one to Eliseus. Wonderful therefore in manner, Elias left more grace on earth than he himself carried into the heavens." Hence also Eliseus brought a seven-year famine upon Judea, whereas Elias brought only a three-year one. Again Eliseus killed more worshippers of idols than Elias. The same St. Ambrose, sermon 2 On Eliseus, which is found at the end of vol. I: "O precious inheritance, he says, in which more is left to the heir than was possessed: more is obtained by him who receives than was possessed by him who gives! Precious indeed is the inheritance, which, while it is transferred from father to son, is doubled by a certain increase of merit. Therefore Elias, although he himself had a simple spirit of holiness, left a double one to Eliseus. Wonderful therefore in manner, Elias left more grace on earth than he carried with him to the heavens: and although he himself is wholly transferred to higher things in body, yet with his son there remains a greater holiness. But what shall we say of the merits of Eliseus, whose first praise is this, that he wished to surpass his father in grace; while he asks to be given more than he knows exists in him who possesses it? He is indeed greedy in asking, but capable in deserving; for while he demands more from his father than he had, he makes him by his merits bestow more than he was able." The author of the work On the Wonders of Holy Scripture, book I, chapter XXII (found in volume II of the Works of St. Augustine) adds to this, and also provides a reason: "Now Eliseus, in asking this, did not wish to show arrogance toward his master; but seeing the innumerable sins of the people, he foresaw that they could not be restrained by the simple spirit of Elias alone, whom he was leaving behind, but by a double spirit." Thus also St. Bernard, sermons 3 and 6 On the Ascension, who also adds a mystery, namely that by Elias Christ is signified, by Eliseus the Apostles, who performed greater miracles than Christ. For the shadow of Peter alone healed any sick persons whatsoever, Acts V, 15; which we do not read that the shadow of Christ did. Finally, the Septuagint favors this opinion, who translate: Let now the spirit which is in thee διςσῶς; that is, doubly in me; and the Syriac here: And Eliseus received the prophecy doubly. But Abulensis and others more probably hold the contrary opinion, and explain it thus, as if Eliseus said: The spirit which is in thee, O Elias, double, let it be likewise double in me: "double," that is, manifold, great, strong, powerful. For thus the word "double" is often taken, as I showed in Jeremiah XL, 2, Deuteronomy XXI, 17, and elsewhere. This is proved first, because Eliseus would have been arrogant if, being a disciple, he had asked for a spirit twice as great from Elias his master as he himself had. Nor could Elias give to him what he did not have: he therefore gave to him his own double spirit. And this is what is said in IV Kings II, 15: "The spirit of Elias rested upon Eliseus," and he was filled, as Sirach says here, that is full, not diminished. For just as Elias had a double spirit, namely of prophecy and of miracles, so Eliseus had the same fully, says Palacius. Second, because Sirach here in verse 4 says of Elias: "Who can be glorified like thee?" that is, to Elias no one was equal or similar: therefore neither was Eliseus. Third, because he says here that the spirit of Elias was completed in Eliseus, not doubled. The Greek texts clearly have: and Eliseus was filled with his spirit, namely of Elias. Fourth, because for "double spirit," in Hebrew it is, פי שנים ברוחך that is: The portion of two in thy spirit be upon me, that is of two, that is a double measure, or a double portion of thy spirit, this is, says Vatablus: Grant that two parts of thy spirit divided into three parts be with me. He did not wish to ask that so great a grace be made for him as for his master, as if to say: Do not make me equal to thee, but give me only two parts of thy spirit. This is Vatablus. Pagninus translates: Let, I beseech thee, the measure of two parts of thy spirit be upon me. The sense therefore is, as if to say: The firstborn is accustomed to have the portion of two, that is a double portion in the inheritance of the father, while the other sons have a single portion. Let me therefore also have thy spirit not single, as other Prophets; but double, that is, powerful, strong and manifold, for propagating and defending the worship of God against so many idolaters and enemies: for I am thine, O Elias, the firstborn, nay the only-begotten. Let me therefore succeed to the whole inheritance and possession of thy spirit, so that I may be its heir entirely. For the spirit of Elias, which Eliseus was asking for, is that which Sirach described in verse 1: "Elias rose up like fire, and his word burned like a torch;" namely a fiery zeal for defending the true faith of God, love and worship against idolaters and for performing miracles in confirmation of the true faith and extirpation of idolatry. Hence many interpret the double spirit as the spirit of prophecy and of miracles. Thus likewise Eucherius, Angelomus, Procopius, Theodoret, Lyran, Dionysius, Palacius, Jansenius here, and St. Thomas, IV Against the Gentiles, chapter XLI; for under prophecy is understood the zeal of preaching and defending the true faith: for this the Prophets did, and this was their office. Others by "double spirit" understand the gift of sanctifying grace and of freely given grace. Cajetan adds in IV Kings II, who thinks that Eliseus asked for and received the simple spirit of Elias, but that this was double with respect to other Prophets, because it was twice as great as their spirit: for Eliseus was as it were the firstborn of Elias, and therefore after Elias was to be as it were the prince and father of other Prophets, and therefore needed a greater, nay a double spirit. For a Superior, who has care of others and perfects them, needs a far greater spirit than an inferior, who lives for himself alone. Tropologically, there is a twofold spirit: the spirit of active and contemplative life; likewise, the spirit of prayer and mortification; for one without the other avails little. To this St. Bernard, sermon 3 and 6 On the Ascension. There is a twofold spirit, he says, the illumination of the intellect and the purification of affection. Finally, St. Cyprian, or whoever is the author (for the lower style argues it is not St. Cyprian's) tract. On the Works of Christ the Cardinal, sermon 12, which is on the Holy Spirit: "Thus Elisha received a double spirit of Elijah, not that the same spirit was divided into two substances, and the holy Prophet had two spirits; but that to the Christian people, of which Elisha bore the type, having received the Holy Spirit, there was given power in work and word, and pursuing the ascending Elijah, that is Christ, with pious desire, he shone forth in faith and understanding, and in life, and gleamed with signs and miracles and examples. This distributor of sacred order creates kings and princes, consecrates pontiffs, chooses priests. This one pursues Solomon with wisdom, Daniel with understanding, Joseph with counsel, Samson with strength, Moses with knowledge, David with piety, Job with fear, and fecundates the souls of the saints in all manner of virtues, so much so that he advances peaceful affections, so that now our conversation is in the heavens, charity being diffused in us through the Holy Spirit, who has been given to us. He establishes his dwelling in chaste minds. He has the humble and celibate as his household servants, he abhors the greedy, he detests the false. He condemns Gehazi the hireling with leprosy, and places Jeroboam selling priesthoods with the apostates. He disinherits Simon the trafficker in the grace of God from the fellowship of the saints, whose detestable deeds an avenging rupture confounds and shatters. He imposes silence on Balaam hired to curse, and rebuked through the ass, with his foot dashed against the wall, he sent him back to his own place empty of money, adorned with shame, and limping in confusion. He takes part in all the Sacraments of the Church, which he himself effects and consummates. He washes away sins, he justifies the impious, and recalls the dead to life. He reconciles the discordant, and binds and ties them with the bond of charity. He carries us to heaven, and having torn us away from the vanities of this world, he constitutes us heirs of the heavenly kingdom, whose supreme happiness is that this body will converse with angels in spiritual affection, nor will there be any longer any appetite of flesh and blood; but there will be full sufficiency of all things, God knowable, and the Holy Spirit as inhabitant." IN HIS DAYS HE FEARED NOT THE PRINCE, AND NO MAN OVERCAME HIM BY POWER. - In Greek: In his days he was not moved by the prince, and no one subdued him; that is: οὐ κατεδυνάστευσεν αὐτὸν οὐδείς, that is, no one subjected him to himself, no one ruled over him. Vatablus: In his times he was not at all moved on account of princes, nor did he endure the dominion of anyone. He reads ἀρχόντων in the plural, that is princes, whereas ours and others read in the singular ἄρχοντος, that is the prince; but by enallage of number, the prince, that is princes. The sense is, as if to say, Elisha prophesied freely and preached the worship of the true God, fearing nothing the offense of idolatrous and impious kings, threats and slaughter; but he resisted them intrepidly and to their face, and rebuked them. Thus called to the camp of three kings, namely two impious ones, Joram the son of Ahab, and the king of Edom, and a third pious one, namely Josaphat king of Judah, who all humbly in thirst and lack of water sought his prophecy and aid, he said boldly to Joram: "What have I to do with thee? Go to the prophets of thy father and thy mother, etc. As the Lord of hosts liveth, in whose sight I stand, if I did not reverence the face of Josaphat king of Judah, I would not have regarded thee, nor looked upon thee." IV Kings III, 14. Again, surrounded by the army of the king of Syria, when Gehazi his minister, afraid, cried out: "Alas, alas, alas! my lord, what shall we do?" Elisha answered: "Fear not; for there are more with us than with them. And when Elisha had prayed, the Lord opened the eyes of the boy, and he saw, and behold the mountain was full of horses and chariots of fire (these were Angels) round about Elisha," IV Kings VI, 16. These therefore auxiliary companies of Angels made him more powerful than all kings and armies. For if God be for us, who is against us? if angels protect us, who can harm us? And verse 32, concerning king Joram: "Know ye not, he says, that the son of a murderer hath sent hither to cut off my head?" This intrepid liberty of Elisha was imitated by the heroes of faith, St. John the Baptist rebuking Herod, St. Athanasius, St. Hilarius, Eusebius of Vercelli, and before all Lucifer of Cagliari, fiercely inveighing against Constantius the Arian Emperor and calling him Antichrist, St. Chrysostom correcting the Empress Eudoxia, St. Ambrose chastising the Emperors Theodosius, Maximus, Valentinian, and the Empress Justina the Arian; because filled with God and protected by him they feared nothing created.
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AND HIS DEAD BODY PROPHESIED, — that is, as Dionysius says, the buried body of Elisha raised up a certain man slain by robbers, who being cast into the sepulchre of Elisha, when he had touched his sacred bones, was revived by divine power; by which it was made manifest that he was a true Prophet of God, IV Kings XIII, 20. "Prophesied therefore," that is, wrought a miracle; for this was the work of a Prophet. Whence Vatablus translates: "His body made him a Prophet even after death." The Arabic clearly: And the dead man gave life to the dead. This indeed is wonderful and paradoxical, that a dead man should give life to the dead, when naturally a dead man mortifies the living. Note: To prophesy properly is to foretell future things from the instinct and revelation of God; but because the Prophets, who foretold future things, were holy men and zealous, and did many other things to the glory of God; hence by catachresis to prophesy, first, is taken for to teach, or to preach, and to exhort to piety. Thus in I Corinthians XIV, the Apostle often calls teachers Prophets; for the Prophets taught, preached and exhorted the people to pious worship of God; secondly, it is taken for to sing psalms and to sing praises to God: for this the Prophets did. Thus Asaph and Heman are said to prophesy, that is, to sing psalms on harps, psalteries and cymbals, I Paralipomenon XXV, 1. Thus also Saul among the Prophets of God singing praises prophesied, that is, moved by the Spirit of God sang praises to God. Whence the proverb: "Is Saul also among the Prophets?" I Kings XIX, 23. Thirdly, it is taken for to work miracles; for these the Prophets wrought, as being holy and divine men. Fourthly, it is taken for to confirm prophecy. Thus the bones of Joseph are said to have prophesied, of which in the following chapter, verse 18. Here it is taken in the two last ways: for Elisha "dead prophesied," that is, wrought a miracle, namely raised the dead, and thereby confirmed his prophecy, that is, his preaching of the true worship of God against idolaters, as much as his sanctity. See what is said in I Corinthians XIV, at the beginning of the chapter. In like manner the relics of Saints prophesy, when they work miracles, by which they confirm both their sanctity and the true faith which they taught and preached while living. But properly certain Saints deceased have prophesied, when after death they were judges and witnesses of hidden truth, as when Peter deceased, raised up by St. Stanislaus, Bishop of Cracow, testified before King Boleslaw that the price of the field sold by him had been paid by St. Stanislaus. Thus St. Anthony of Padua, to free his father accused of homicide, but falsely, from danger, raised the slain man and brought him to the tribunal, where being asked by the judge, he bore witness to the innocence of his father, and freed him from death. Thus Macarius of Egypt, disciple of St. Anthony, a certain man falsely accused of homicide, by questioning the slain man and drawing from him testimony of the innocence of the accused, freed him from calumny, as is related in book II of the Lives of the Holy Fathers, chapter XXVIII. Thus that great Spyridon, Bishop of Trimithus in Cyprus, calling forth his daughter Irene deceased from the sepulchre, learned from her the place of the deposit which the depositary had entrusted to him, and which the father was demanding back, as Sozomen relates, book I chapter XI, and Socrates, book I chapter XII. Finally St. Augustine, in the book On Care for the Dead, chapter XVI: "For certain," he says, "when we were at Milan, we heard that when a debt was being demanded from a certain man, a bond of a deceased father being produced, which had already been paid by the father without the son's knowledge; the man began to be grieved most heavily, and to wonder that his father dying had not told him that he owed it, although he had also made a will. Then the same father appeared to him in a dream, very anxious, and indicated where it had been kept, where that bond had been cancelled. Which being found and shown by the young man, he not only repelled the calumny of the false debt, but also recovered the paternal document, which the father had not recovered, when the money had been paid."
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16 and 17. In all these things the people did not repent, AND THEY DEPARTED NOT FROM THEIR SINS UNTIL THEY WERE CAST OUT OF THEIR LAND, AND SCATTERED THROUGHOUT ALL THE EARTH, AND A VERY SMALL NATION WAS LEFT, AND A PRINCE IN THE HOUSE OF DAVID. — Vatablus: So that a very small people would be left in the house of David; Syriac: And Judah alone was left, small in power to the house of David, that is to say Elias and Elisha sent by God to root out idolatry and impiety brought in by Jeroboam into Israel, that is into the kingdom of ten tribes, by so many signs and miracles profited little: because the people, following their idolatrous and impious kings, did not depart from their idolatry and impiety. Wherefore the whole nation of the ten tribes, justly afflicted by the judgment of God in various ways by the kings of the Assyrians, was finally in the sixth year of Hezekiah king of Judah utterly destroyed; when Samaria was taken, the people were led away into Assyria, and thence scattered throughout the whole world. The ten tribes therefore being led away, a very small nation of two tribes was left, Judah and Benjamin, and a prince and king from the house and family of David; but this too was infected by turns with the contagion of idolatry and impiety from the cognate and neighbouring Israel, now worshipping God, now idols: whence it too was finally destroyed by the Chaldeans under Sedeciah the last king of Judah, and led captive into Babylon. This is what he adds:
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all the streets and lanes of the city. Rome moreover is full of aqueducts, and in these the ancient Romans displayed their magnificence. Again Hezekiah restored the spring of Siloe, to which the pool or bathing place of Siloe was joined, in which a blind man washing his eyes at the command of Christ was enlightened, John IX. See Adrichomius in the Description of Jerusalem.
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tition to have arisen from different versions joined into one. For some codices have only: And lifted up his hand against Sion, namely against Jerusalem, insulting it, and threatening destruction. See Isaiah, chapter XXXVI, which explains his insult and threats. AND HE WAS MADE PROUD IN HIS POWER: — In Greek: καὶ ἐμεγαλαύχησεν ὑπερηφανίᾳ αὐτοῦ, that is and he boasted greatly with his pride; Vatablus: He stretched out his hand against Sion, and gloried in his pride; blaspheming that God could not deliver Jerusalem from the hand of the king of the Assyrians, as the gods of the nations had not been able to snatch their own from the same; Syriac: He stretched out his hand against Sion, and blasphemed with boldness against God.
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others: they fluctuated. Wherefore they did not despair; but they implored the aid of God, who, when human helps fail, immediately succours those who invoke Him and seek Him.
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the Complutensian: brought to ruin. For the Angel of the Lord in one night in the camps of Sennacherib smote 185,000 Assyrians; whence Sennacherib, stripped of his camps, fled alone, and was finally slain by his sons, IV Kings XIX, 35, and Isaiah XXXVII, 36. See the remarks there.
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neeman, that is, faithful, true, certain, firm, fixed, stable; the Syriac, praiseworthy among the Prophets, that is among the Prophets, or before the other Prophets. Furthermore Isaiah is called the "great Prophet," because he was consecrated a Prophet by a Seraph touched with a burning coal, and became as it were a Seraph, and of the order of Seraphs, to kindle with divine love the torpid and cold hearts of the Jews, Isaiah VI. Moreover the greatness of Isaiah's spirit and zeal shone forth in freely rebuking the vices of kings, princes and people, and threatening them with punishments impending from God. Whence that passage cap. I, 10: "Hear the word, ye princes of Sodom, receive the law of our God with your ears, O people of Gomorrah." Wherefore St. Paul, Rom. X, 20, says: "But Isaiah is bold, and saith." Where Origen: "He is bold," he says, and freely preaches knowing that death was impending upon him from this. For on this account he was sawn asunder with a wooden saw, a Martyr who fell in a hard but glorious struggle. Finally Isaiah is the most magnificent, most eloquent, most sublime and most illustrious of all the Prophets. See the remarks in the argument to Isaiah.
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of a flourishing life are recalled. Moreover, the Lord said He would add so much time, that is fifteen years to his life, so that the son about to be born (Manasseh) when that time was completed, would be able to govern the kingdom of his deceased father." I have said more about this return of the sun and the healing of Hezekiah in Isaiah XXXVIII.
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Moreover Isaiah "comforted those that mourned in Sion:" First, when he refreshed Hezekiah and the Jews, struck down by fear of Sennacherib, with the hope of certain deliverance. Again, when the Jews were to be led away into Babylon, he promised them a return from it. Second, when he comforted the faithful and pious men of his own time, grieving over the crimes and afflictions of his age, with the promise of the coming of the Messiah as liberator and sanctifier. Whence he says in chapter XL: "Be comforted, be comforted, my people, etc. Speak to the heart of Jerusalem;" and thus elsewhere he continually encourages and consoles the faithful, and is wholly filled with divine consolations. Third, when he still consoles the faithful "in Sion," that is in the Church, mourning over the sins and miseries of this life, with the promise of the grace and glory of Christ. Whence in chapter LXI, 1, he thus introduces Christ consoling his own: "The Spirit of the Lord is upon me, etc., that I may comfort all that mourn in Sion, and give them a crown for ashes, the oil of joy for mourning, a garment of praise for the spirit of heaviness." To which place Sirach here alludes, as is evident to one comparing the words on both sides.
Machine translation from the Latin, not reviewed.
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Jordan (Heb. Yardēn; Arabic al-Urdunn)
… With regard to the Old Testament, the personification of the J. is on the fresco of the lunette of an arcosolium in the cemetery of Domitilla (second half of the 4th century) with the scene of the assumption of Elijah into heaven (II Kings 2:1 ff.; Ecclus. 48:1-13): it appears moreover in the Werden casket and in the "Joshua roll," preserved in the Vatican Library, and precisely in the episode of the crossing of the river by the Hebrew people …
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Eliseus ('Elīlā' = "God Saves")
… He cured the Syrian Naaman of leprosy, and Naaman became a faithful Yahwist, and he punished the greed of Gehazi, transferring to him the former's leprosy (II Kings 5). At the touch of E.'s bones a dead man came back to life (II Kings 13, 20 f.). Cf. Ecclus. 48, 12-14.
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… blocked up by Hezekiah (2 Chron. 32:30), who had a deep tunnel excavated which, passing underground through the hill of Ophel, carried the water from the upper G. to the other side of the hill, on the western slope (2 Chron. 32:30; 2 Kings 20:20; Sir. 48:19) into the pool of Siloam (Is. 9:7). There in 1880 was found the inscription - today in the Museum of Constantinople - that describes the completed work.
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Rabsaces (Heb. Rabh-Šāqēh, Assyrian Rab Šāqē, According to Etymology "Great Cupbearer" of Beer)
A r. acts as the speaker, protagonist in the dramatic scene narrated in 2 Kings 18-19, almost identical to Isa. 36-37, briefly summarized in Sir. 48:20-24, which took place in the third year of Sennacherib (v.), that is, in 701 B.C. Having subdued all the cities of the Phoenician and Palestinian coast, fighting especially against Ashkelon …
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.