Elias by his prayer shutteth the heauen from raining. 2. Is fed by a crovv. 8 and by a vvidovv of Sareptha. 13. vvhose potte of meale, and barrel of oyle diminisheth not. 17. Her sonne dieth, and is raysed to life.
1And Elias the Thesbite, of the inhabitants of Galaad, said to Achab: As the Lord liveth, the God of Israel, in whose sight I stand, there shall not be dew nor rain these years, but according to the words of my mouth.Ma Elia Thesbite abitante di Galaad, disse ad Achab: Viva il Signore Dio d'Israele, di cui io son servo: non verrà né rugiada, né pioggia in questi anni, se non quand'io lo dirò.AND Elias the Thesbite of the inhabiters of Galaad said to Achab: Our Lord liueth the God of Israel, in whose sight I stand, if there shal be these yearer dew and rayne, but according to the wordes of my mouth.Et dixit Elias Thesbites de habitatoribus Galaad ad Achab: Vivit Dominus Deus Israël, in cujus conspectu sto, si erit annis his ros et pluvia, nisi juxta oris mei verba. 2And the word of the Lord came to him, saying:E il Signore parlò a lui, e gli disse:And the word of our Lord came to him, saying:Et factum est verbum Domini ad eum, dicens: 3Get thee hence, and go towards the east, and hide thyself by the torrent of Carith, which is over against the Jordan;Partiti di qua, e va verso oriente, e nasconditi presso al torrente Carith, che è dirimpetto al Giordano.Depart from hence, and goe agaynst the East, and be hidde in the Torrent carith, which is agaynst Iordan,Recede hinc, et vade contra orientem, et abscondere in torrente Carith, qui est contra Jordanem, 4And there thou shalt drink of the torrent: and I have commanded the ravens to feed thee there.E ivi berai al torrente, e io ho comandato ai corvi, che ti dian da mangiare.and there thou shalt drinke of the torrent: and I haue commanded the rauens that they feede thee thereet ibi de torrente bibes: corvisque præcepi ut pascant te ibi. 5So he went, and did according to the word of the Lord: and going, he dwelt by the torrent Carith, which is over against the Jordan.Egli adunque partì, ed esegui l'ordine del Signore, e andò a posarsi presso al torrente Carith, che è dirimpetto al Giordano.He therfore went, and did according to the word of our Lord: and when he was gone, he sate in the Torrent carith, which is against Iordan.Abiit ergo, et fecit juxta verbum Domini: cumque abiisset, sedit in torrente Carith, qui est contra Jordanem. 6And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the torrent.E i corvi gli portavan del pane, e delle carni la mattina, e parimente del pane, e delle carni la sera, e beveva al torrente.The rauens also brought him bread and flesh in the morning, in like maner bread and flesh in the euening, and he dranke of the torrent.Corvi quoque deferebant ei panem et carnes mane, similiter panem et carnes vesperi, et bibebat de torrente.
7But after some time the torrent was dried up: for it had not rained upon the earth.Ma di lì a qualche tempo il torrente rimase asciutto, perchè non veniva pioggia sopra la terra,But after certayne daies the torrent was dried: for it bad not rayned vpon the earth.Post dies autem siccatus est torrens: non enim pluerat super terram. 8Then the word of the Lord came to him, saying:Il Signore pertanto parlò a lui, e disseTherfore the word of our Lord came to him, saying:Factus est ergo sermo Domini ad eum, dicens: 9Arise, and go to Sarephta of the Sidonians, and dwell there: for I have commanded a widow woman there to feed thee.Parti, e va a Sarephta de' Sidonj, e ivi fa tua dimora; perocché ivi ho ordinato a una donna vedova, che ti dia da mangiare.Arise, and goe into Sareptha of the Sidonians, and thou shalt tarie there: for I haue commanded a wydow woman there to feede thee.Surge, et vade in Sarephta Sidoniorum, et manebis ibi: præcepi enim ibi mulieri viduæ ut pascat te. 10He arose, and went to Sarephta. And when he was come to the gate of the city, he saw the widow woman gathering sticks, and he called her, and said to her: Give me a little water in a vessel, that I may drink.Si partì egli, e andò a Sarephta. E nell'arrivar ch'ei faceva alla porta della città, si vide dinanzi una donna vedova, che raccoglieva delle legna, e chiamolla, e le disse: Dammi un po' d'acqua in un vaso, affinchè io beva.He arose, and went into Sareptha. And when he was come to the gate of the citie, the wydow woman appeared to him gathering stickes, and he called her, and sayd to her: Geue me a litle water in a vessel, that I may drinke.Surrexit, et abiit in Sarephta. Cumque venisset ad portam civitatis, apparuit ei mulier vidua colligens ligna, et vocavit eam, dixitque ei: Da mihi paululum aquæ in vase ut bibam. 11And when she was going to fetch it, he called after her, saying: Bring me also, I beseech thee, a morsel of bread in thy hand.E mentre ella andava per portar gliene, le gridò dietro, e disse: Portami di grazia anche un tocco di pane colla tua mano.And when she went to fetch it, he cried after her saying: Bring me also, I beseche thee, a morsel of bread in thy hand,Cumque illa pergeret ut afferret, clamavit post tergum ejus, dicens: Affer mihi, obsecro, et buccellam panis in manu tua. 12And she answered: As the Lord thy God liveth, I have no bread, but only a handful of meal in a pot, and a little oil in a cruise: behold I am gathering two sticks, that I may go in and dress it, for me and my son, that we may eat it and die.Rispose ella: Viva il Signore Dio tuo: del pane io non ne ho, ma solo un po' di farina in una pentola, quanto può capirne in una pugnata e un pocolino d'olio in un vaso: or io raccoglieva due legna, per andare a cuocerla per me, e pel mio figliuolo, affin di mangiarla, e poi morire.Who answered: Our Lord thy God liueth, I haue no bread, but so much meale in a potte as a hand can hold, and a litle oile in a vessel: behold I gather two stickes, that I may goe in, and dresse it for me and my sonne, that we may eate, and die.Quæ respondit: Vivit Dominus Deus tuus, quia non habeo panem, nisi quantum pugillus capere potest farinæ in hydria, et paululum olei in lecytho: en colligo duo ligna ut ingrediar et faciam illum mihi et filio meo, ut comedamus, et moriamur.
13And Elias said to her: Fear not; but go, and do as thou hast said but first make for me of the same meal a little hearth cake, and bring it to me, and after make for thyself and thy son.Dissele Elia: Non temere, ma va, e fa quello, che hai detto: ma fa prima per me con quel po' di farina una stiacciata cotta sotto la cenere, e portamela, e poi ne farai per te, e pel tuo figliuolo.To whom Elias sayd: feare not, but goe, and doe as thou hast sayd: but first make for me of the same meale a litle harth cake, and bring it to me: and for thy self and thy sonne thou shalt make afterward.Ad quam Elias ait: Noli timere, sed vade, et fac sicut dixisti: verumtamen mihi primum fac de ipsa farinula subcinericium panem parvulum, et affer ad me: tibi autem et filio tuo facies postea. 14For thus saith the Lord, the God of Israel: The pot of meal shall not waste, nor the cruise of oil be diminished, until the day wherein the Lord will give rain upon the face of the earth.Or il Signore Dio d'Israele dice così: La farina della pentola non verrà meno, e il vaso dell'olio non calerà sino a quel giorno, in cui il Signore manderà pioggia sopra la terra.For thus sayth our Lord the God of Israel: The potte of meale shal not fayle, nor the vessel of oile be diminished vntil the day, wherin our Lord wil geue rayne vpon the face of the earth.Hæc autem dicit Dominus Deus Israël: Hydria farinæ non deficiet, nec lecythus olei minuetur, usque ad diem in qua Dominus daturus est pluviam super faciem terræ. 15She went, and did according to the word of Elias: and he ate, and she, and her house: and from that dayE quella andò, e fece come le avea detto Elia, e mangiò egli, ed essa, e la sua gente. E da quel giorno in poiWho went and did according to the word of Elias: and he did eate, and she, and her house: and from that dayQuæ abiit, et fecit juxta verbum Eliæ: et comedit ipse, et illa, et domus ejus: et ex illa die 16The pot of meal wasted not, and the cruise of oil was not diminished according to the word of the Lord, which he spoke in the hand of Elias.La farina della pentola non venne meno, e il vaso dell'olio non calò, secondo la parola detta dal Signore per bocca di Elia.the pot of meale fayled not, and the vessel of oyle was not diminished, according to the word of our Lord, which he spake in the hand of Elias.hydria farinæ non defecit, et lecythus olei non est imminutus, juxta verbum Domini quod locutus fuerat in manu Eliæ. 17And it came to pass after this, that the son of the woman, the mistress of the house, fell sick, and the sickness was very grievous, so that there was no breath left in him.Or di poi egli avvenne, che si ammalò il figliuolo di questa madre di famiglia, e la malattia era gravissima, talmente che rimase senza respiro.And it came to passe after these thinges, the sonne of the woman, the goodwife of the house, fel sicke, and the sickenesse was verie vehement so that there remayned no breath in him.Factum est autem post hæc, ægrotavit filius mulieris matrisfamilias, et erat languor fortissimus, ita ut non remaneret in eo halitus.
18And she said to Elias: What have I to do with thee, thou man of God? art thou come to me, that my iniquities should be remembered, and that thou shouldst kill my son?Ella pertanto disse ad Elia: Che ho io fatto a te, o uomo di Dio? Se' tu venuto da me, per rinnovar la memoria delle mie iniquità, e per far morire il mio figliuolo?She therfore sayd to Elias: What is to me and thee thou man of God? comest thou vnto me, that myne iniquities might be remembred, and thou mightest kil my sonne?Dixit ergo ad Eliam: Quid mihi et tibi, vir Dei ? ingressus es ad me, ut rememorarentur iniquitates meæ, et interficeres filium meum ? 19And Elias said to her: Give me thy son. And he took him out of her bosom, and carried him into the upper chamber where he abode, and laid him upon his own bed.E dissele Elia: Dammi il tuo figlio: e lo prese dal sen di lei, e portollo nella camera, dov' egli albergava, e lo posò sul suo letto.And Elias sayd to her: Geue me thy sonne. And he tooke him from her bosome, and caried him into the vpper chamber where him self abode, and layd him vpon his bed.Et ait ad eam Elias: Da mihi filium tuum. Tulitque eum de sinu ejus, et portavit in cœnaculum ubi ipse manebat, et posuit super lectulum suum. 20And he cried to the Lord, and said: O Lord, my God, hast thou afflicted also the widow, with whom I am after a sort maintained, so as to kill her son?E alzò sue voci al Signore, e disse: Signore Dio mio, hai tu dunque afflitta ancor questa vedova, in casa della quale io vivo alla meglio, facendo morire il suo figliuolo?And he cried to our Lord, and sayd: O Lord my God, what, the widow also with whom I am after a sort susteyned, hast thou afflicted, that thou wouldest kil her sonne?Et clamavit ad Dominum, et dixit: Domine Deus meus, etiam ne viduam apud quam ego utcumque sustentor, afflixisti ut interficeres filium ejus ? 21And he stretched, and measured himself upon the child three times, and cried to the Lord, and said: O Lord, my God, let the soul of this child, I beseech thee, return into his body.E si distese, e si rannicchiò sopra il fanciullo per tre volte, e alzò sue voci al Signore, e disse: Signore Dio mio fa, ti prego, che l'anima del fanciullo torni nelle sue viscere.And he stretched forth, & measured him selfe vpon the childe three tymes, & he cried to our Lord, and sayd: O. Lord my God, let the soule of this childe, I beseche thee, returne into his bodie.Et expandit se, atque mensus est super puerum tribus vicibus, et clamavit ad Dominum, et ait: Domine Deus meus, revertatur, obsecro, anima pueri hujus in viscera ejus.
22And the Lord heard the voice of Elias: and the soul of the child returned into him, and he revived.E il Signore esaudì la voce di Elia, e l'anima del fanciullo tornò in lui, ed ei risuscitò.And our Lord heard the voice of Elias: and the soule of the child returned into him, and he reuiued.Et exaudivit Dominus vocem Eliæ: et reversa est anima pueri intra eum, et revixit. 23And Elias took the child, and brought him down from the upper chamber to the house below, and delivered him to his mother, and said to her: Behold thy son liveth.Ed Elia prese il fanciullo, e dalla sua camera lo trasportò al piano di terra della casa, e lo rimise a sua madre, e dissele: Eccoti vivo il tuo figliuolo.And Elias tooke the childe, and brought him downe from the vpper chamber into the lower house, and deliuered him to his mother, and sayd to her: Behold thy sonne liueth.Tulitque Elias puerum, et deposuit eum de cœnaculo in inferiorem domum, et tradidit matri suæ, et ait illi: En vivit filius tuus. 24And the woman said to Elias: Now by this I know that thou art a man of God, and the word of the Lord in thy mouth is true.E la donna disse ad Elia: Or da questo conosco, che tu se' uomo di Dio, e che la vera parola di Dio è nella tua bocca.And the woman sayd to Elias: Now, in this I haue knowen that thou art a man of God, and the word of our Lord in the mouth is true.Dixitque mulier ad Eliam: Nunc in isto cognovi quoniam vir Dei es tu, et verbum Domini in ore tuo verum est.
17:1
Year of the World about 3092, Year before Christ 912.
Haydock
Elias means, "the strong God." Some Greeks derive the name of the prophet from elios, "the sun," improperly. His parentage is not known, nor even his tribe. Thesbe was situated in the tribe of Gad. The Fathers agree that Elias never was married. He seems to have had no fixed abode; but was sent to the house of Israel, to maintain the cause of the true God, with the most active and generous zeal. He may have presided over the colleges of the prophets, (Calmet) which were then numerous in Israel, particularly at Mount Carmel, (Tirinus) notwithstanding the general corruption, 3 Kings 18:13., and 19:10. (Haydock)
I stand, to serve (Numbers 3:6.) and pray, James 5:17., and Luke 4:25. He calls God to witness, like St. Paul, Galatians 1:20.
Calmet
Mouth. Stupendous power and assurance of the prophet, with which the pagans have nothing to compare. (Calmet)
Tirinus
God had threatened his people with drought, if they proved faithless, Deuteronomy 28:24. Elias begs that this punishment may now serve to open their eyes. (Tirinus)
17:3
17:4
Calmet
Ravens. Hebrew horebim, (Haydock) is sometimes rendered "Arabs," by the Vulgate, 2 Paralipomenon 21:16. Others would translate, "merchants," or the inhabitants of Arabo, which was near Carith. They suppose that the ravens, being unclean birds, would never have been employed. But they were only forbidden to be eaten or touched, when dead; and God is not restricted by his own laws. He might thus chose to display his wonderful providence. St. Jerome relates how St. Paul, the first hermit, was fed thus by a raven, with half a loaf a day; and a whole one was sent, when St. Anthony went to see him. (Calmet)
Yet Kennicott mentions this as one of the improvements which might be now made in the Protestant version, "the Orbim," or inhabitants of Oreb, or Orbo. Orbim, accolae villae in finibus Arabum Eliae dederunt alimenta. (Jerom 3:119.)
Haydock
It is not clear to what passage he refers. (Diss. 2:p. 581.) Another instance occurs, Judges 15:4., where instead of foxes, he would substitute "300 sheaves of corn, placed end to end." But if there were no mistranslations of great importance, the version might subsist. (Haydock)
17:6
Theodoret
And flesh. So the Hebrew, etc. But some copies of the Septuagint have, "bread in the morning, and flesh in the evening." (Theodoret, q. 52.)
Calmet
It is idle to inquire whence the ravens took this food. (Calmet)
Abulensis
Some say from the kitchen of Achab. (Abulensis)
Tirinus
The minister of angels undoubtedly intervened. (Tirinus)
Haydock
God provides his servant with what may support nature, without any wine or delicacies. (Haydock)
17:7
Year of the World 3093.
Some time. Literally, "after days," (Haydock) which some explain of a year; others, of half that time, or less, as the torrent would not be long supplied with water.
17:9
Calmet
Sidonians, and nearer their city than it was to Tyre. (Calmet)
Menochius
Commanded, or provided that she shall feed thee. So he commanded the ravens, ver. 4. (Menochius)
St. Chrysostom
It appears that the widow had received no precise intimation, ver. 12. She was not an Israelite, (Luke 4:25.) but probably a pagan. (St. Chrysostom, etc.)
Calmet
Many suppose that Elias did not know, at first, that she was to entertain him. (Calmet)
Haydock
But both the one and the other might be divinely instructed how to act. In due time the widow and the prophet became acquainted with the will of God, and complied with it. (Haydock)
17:13
Calmet
First. He puts the faith of the widow to a severe trial; and the gospel requires nothing more perfect than what she practised. The true faith, which she then received, was her first and most precious recompense; and we shall soon see, that her guest drew down blessings upon her. (Calmet)
17:14
Salien
Until, nor for some time afterwards; otherwise they would still have been in danger of perishing, as the corn could not grow immediately. (Salien, the year before Christ 929.)
17:17
Haydock
In him. He died. (Haydock)
Calmet
The Jews, followed by some Christians, assert that this boy was the prophet Jonas. But Jonas was a Hebrew, from Geth-opher, 4 Kings 14:25., and Jonas 1:9. (Calmet)
17:18
Haydock
Remembered. Have I not waited upon thee with sufficient attention? or have not thine eyes been able to bear with my imperfections? (Haydock)
Worthington
Before thy arrival, God seemed not to notice my transgressions. She is convinced that "all just punishment presupposes an offence." (St. Augustine, Retract. 1:9.) This child died like Lazarus for the greater glory of God. (St. Augustine, ad Simp. 2:5.) (John 11:4.) (Worthington)
17:20
Salien
Her son. He speaks in the most earnest and familiar manner, shewing his confidence in God. (Salien)
17:21
Menochius
Times, in honour of the blessed Trinity. (Menochius)
Tirinus
He puts himself in this posture, as if to co-operate with God in warming the child; as Eliseus did, (4 Kings 4:34,) as well as St. Paul, (Acts 20:10,) and St. Benedict. (St. Gregory, Dial. 2:32.) This posture represented the condescension of Jesus Christ in assuming our nature, to give us life; and the Old Testament affords few more striking figures of this union. (Calmet) (St. Augustine, ser. 201. de Temp.; St. Bernard xvi. in Cant.) (Tirinus)
17:24
Salien
True. She saw the force of miracles; (Haydock) and was now, at least, thoroughly converted. (Salien)
17:9
Sarephta of the Sidonians.... That is, a city of the Sidonians.
17:7
Liturgia The Epistle 〈◊〉 Teusday in the 2. weke of Lent.
17:12
The epistle 〈◊〉 Friday in the 4. weke of Lent.
17:14
To this question (sayth S. Augustin) the prophet answered in spirite: No. For God killed not this childe to afflict so good a mother, but to confirme her in true religion & comforte her by raysing him from death. So Lazarus died not to remaine dead, but to be raysed to life, for Gods more glorie: Ioan. 11. v. 4. S. Aug li. 2. q. 5. ad Simplicia.
17:1
Tertulliano † 220 d.C. On Fasting 6
… For Elijah withal had, by this fact primarily, that he had imprecated a famine, already sufficiently devoted himself to fasts: “The Lord liveth,” he said, “before whom I am standing in His sight, if there shall be dew in these years, and rain-shower.”
Tertulliano † 220 d.C. On Fasting 9
I return likewise to Elijah. When the ravens had been wont to satisfy him with “bread and flesh ,”
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.1.4
4. Elijah spoke the word, and the rain ceased and fell not on the earth for three years and six months.
17:3
Afraate † 346 d.C. Aphrahat: Select Demonstrations 6.5
… and because his heart was in heaven, the bird of heaven used to bring sustenance to him; and because he took upon him the likeness of the angels of heaven, those very angels brought him bread and water when he was fleeing from before Jezebel.
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
75. Elijah himself too, that the word spoken by his mouth might be confirmed, was sent by the Lord to hide himself by the brook Cherith.
17:4
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 21.7
… nor can I say whether he received the priesthood as the reward of virtue, or to be the fountain and life of the Church. For she, like Ishmael, fainting from her thirst for the truth, needed to be given to drink, or, like Elijah,
san Girolamo † 420 d.C. The Letters of St. Jerome 22.32
… “Seek ye first the kingdom of God and all these things shall be added unto you.” The Lord will never allow a righteous soul to perish of hunger. “I have been young,” the psalmist says, “and now am old, yet have I not seen the righteous forsaken nor his seed begging bread.” Elijah is fed by ministering ravens.
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 5.5
… and this, because it was His will to grant this very thing to them that did Him kind service; for the benefit was to them that did the service, not to Him. For, could He to whom angels ministered require these men’s kindness? Not even His servant Elias, to whom He sent bread and flesh by the ravens upon a certain occasion
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 18.30
… How did God sustain her? Not by raining down manna, as for Israel of old or opening the rock, in order to give drink to His thirsting people, or feasting her by means of ravens, as Elijah,
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.4
14. Bread for food also failed Elijah, that holy man, had he sought for it; but it seemed not to fail him because he sought it not. Thus by the daily service of the ravens bread was brought to him in the morning, meat in the evening.
sant'Agostino d'Ippona † 430 d.C. The Confessions 10.31
… deliver me out of all temptation. It is not the uncleanness of meat that I fear, but the uncleanness of lusting. I know that permission was granted unto Noah to eat every kind of flesh that was good for food; that Elias was fed with flesh;
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 53.2
… but do ye not know that when He hungered in the wilderness Angels ministered to Him? So then, in that He was pleased to be fed, He showed favour to them that fed Him. And what marvel is this, seeing He showed this same favour to the widow as touching the Holy Elias, whom He had before fed by the ministry of a raven?
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.21
… and herein He followed the ancient precedent. For in like manner, during the famine in Elijah’s time, the scanty and final meal of the widow of Sarepta was multiplied by the blessing of the prophet throughout the period of the famine. You have the third book of the Kings.
17:8
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… Yesterday meanness and avarice were withering your hand; to-day let liberality and kindness stretch it out. It is a noble cure for a weak hand to disperse abroad, to give to the poor, to pour out the things which we possess abundantly, till we reach the very bottom; and perhaps this will gush forth food for you, as for the woman of Sarepta,
san Girolamo † 420 d.C. The Letters of St. Jerome 125.20
… For the rest amid our present miseries with the sword making havoc around us, he is rich enough who has bread sufficient for his need, and he is abundantly powerful who is not reduced to be a slave. Exuperius the reverend bishop of Toulouse, imitating the widow of Zarephath,
17:9
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.pref.17
17. This is the special excellence of Thy loving-kindness, wherewith Thou hast redeemed the whole world one by one. Elijah was sent to one widow;
sant'Ambrogio † 397 d.C. Concerning Widows 1.3
3. And what is the teaching of the fact that at that time when the whole human race was afflicted by famine and Elias was sent to the widow?
san Girolamo † 420 d.C. The Letters of St. Jerome 22.32
… The widow of Zarephath, who with her sons expected to die the same night, went without food herself that she might feed the prophet. He who had come to be fed then turned feeder, for, by a miracle, he filled the empty barrel.
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papa san Leone I Magno † 461 d.C. Sermons 42
… The holy widow of Sarepta discovered this, who offered the blessed Elias in the time of famine one day’s food, which was all she had, and putting the prophet’s hunger before her own needs, ungrudgingly gave up a handful of corn and a little oil
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san Giovanni Crisostomo † 407 d.C. A Treatise to Prove that No One Can Harm the Man Who Does Not Injure Himself 6
… This is a mere pretext and pretence. For if you grieve on this account know certainly that poverty is no bar to almsgiving. For even if you are infinitely poor you are not poorer than the woman who possessed only a handful of meal,
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 19
… For, saith He, “there were many widows in the days of Elias, and to none of them was the prophet sent but to her.” ( Luke iv. 25, 26 .) Shall I say something great and startling? This woman gave more to hospitality, than our father Abraham. For she “ran” not “unto the herd,” as he, ( Gen. xviii. 7 .) but by that “handful” (
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 1
… 14 .), but what? “An hundred fold, and eternal life” ( Matt. xix. 21, 29 .), is the recompense for such—the mercy of God thou becomest; the spiritual food; a pure leaven. She was a widow, famine was pressing, and none of these things hindered her. Children too she had, and not even so was she withheld. (
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… And he leaves them without any excuse even by what had before been done. For observe how strong the accusation is even from the person speaking. For it is neither Paul, nor Peter, nor James, nor John, but one whom they held in the greatest estimation, the chief of the Prophets, the friend of God, a man who had been so very zealous
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san Tascio Cecilio Cipriano † 258 d.C. On Works and Alms 17
… Therefore Elias, being the type of Christ, and showing that according to His mercy He returns to each their reward, answered and said: “Thus saith the Lord, The vessel of meal shall not fail, and the cruse of oil shall not be diminished, until the day that the Lord giveth rain upon the earth.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.35
35. He indeed could neither rain bread from heaven by prayer, to nourish an escaped people in the wilderness, nor supply fountains of food without cost from the depth of vessels which are filled by being emptied,
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.4
… Nay, he was the more blessed, for he was rich toward God. It is better to be rich for others than for oneself. He was so, for in the time of famine he asked a widow for food, intending to repay it, so that the barrel of meal failed not for three years and six months, and the oil jar sufficed and served the needy widow for her daily use all that time also.
sant'Ambrogio † 397 d.C. Concerning Widows 3
14. To return to what was treated of above,
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 1
… He, eating of what is thine, sanctifies also what remains. ( Luke xi. 41 .) Think how the widow maintained Elias; and she did not more feed than she was fed: she did not more give than receive. This now also takes place in a much greater thing. For it is not a “barrel of meal,” nor “a cruse of oil” (
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.1.4
4. Elijah spoke the word, and the rain ceased and fell not on the earth for three years and six months. Again he spoke, and the barrel of meal failed not, and the cruse of oil wasted not the whole time of that long famine.
sant'Ambrogio † 397 d.C. Concerning Widows 5
… New wine foams while fermenting, and the husbandman does not consider as lost that which runs over. While the harvest is being threshed out, grains of corn fall from the groaning floor; but though the harvests fail, the barrel of meal wastes not, and the cruse full of oil gives forth.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 49
For this also He caused just twelve baskets to remain over, that Judas also might bear one. For He was able indeed to have appeased their hunger, but the disciples would not have known His power, since in Elijah’s case also this took place.
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 53
… So is it now: let us keep the saints near us, and there will be no tempest: or rather, though there be a tempest, there will be great calm and tranquillity, and freedom from dangers: since that widow had the saint for her friend, and the death of her child was loosed, and she received back her son alive again. (
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sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.4
30. Elijah, then, raised the dead, but he prayed—he did not command.
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Origene † 254 d.C. Origen Against Celsus 2.57
… “But this is the question, whether any one who was really dead ever rose again with a veritable body?” Now a Jew would not have uttered these words, who believed what is recorded in the third and fourth books of Kings regarding little children, of whom the one was raised up by Elijah,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… See how great is my indulgence; see the goodness of the Spirit; the war shall be mine, yours the achievement; I will be under fire, and you shall live in peace; but join with your defender in prayer, and give me your hand by the Faith. I have three stones which I will sling at the Philistine; I have three inspirations against the son of the Sareptan,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 41
… And so too the seven compassings of the City; in the same way as there is a mystery in the threefold breathings of Elias, the Prophet, by which he breathed life into the son of the Sareptan widow,
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 91.2
2. But what is meant when, after saying, “If I had not done among them works,” He immediately added, “which none other man did”? Of a certainty, among all the works of Christ, none seem to be greater than the raising of the dead; and yet we know that the same was done by the prophets of olden time. For Elias did so;
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sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.83
83. And why should we wonder that the soul is restored at the word of God, that flesh returns to the bones, when we remember the dead raised by the touch of the prophet’s body? Elijah prayed, and raised the dead child.
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 137.13
… For among these miracles what is more wonderful than the raising of the dead? Yet both Elijah and Elisha did this.
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et filio tuo facies postea. 14. Hæc autem dicit Dominus Deus Israel: hydria farinæ non deficiet, nec lecythus olei minuetur, usque ad diem in qua Dominus daturus est pluviam super faciem terræ. 15. Quæ abiit, et fecit juxta verbum Eliæ: et comedit ipse, et illa, et domus ejus: et ex illa die, 16. hydria farinæ non defecit, et lecythus olei non est imminutus, juxta verbum Domini, quod locutus fuerat in manu Eliæ. 17. Factum est autem post hæc, ægrotavit filius mulieris matris familias, et erat languor fortissimus, ita ut non remaneret in eo halitus. 18. Dixit ergo ad Eliam: Quid mihi et tibi, vir Dei? ingressus es ad me, ut rememorarentur iniquitates meæ, et interficeres filium meum? 19. Et ait ad eam Elias: Da mihi filium tuum. Tulitque eum de sinu ejus, et portavit in cœnaculum ubi ipse manebat, et posuit super lectulum suum. 20. Et clamavit ad Dominum, et dixit: Domine Deus meus, etiamne viduam, apud quam ego utcumque sustentor, afflixisti ut interficeres filium ejus? 21. Et expandit se, atque mensus est super puerum tribus vicibus, et clamavit ad Dominum, et ait: Domine Deus meus, revertatur, obsecro, anima pueri hujus in viscera ejus. 22. Et exaudivit Dominus vocem Eliæ: et reversa est anima pueri intra eum, et revixit. 23. Tulitque Elias puerum, et deposuit eum de cœnaculo in inferiorem domum, et tradidit matri suæ, et ait illi: En vivit filius tuus. 24. Dixitque mulier ad Eliam: Nunc in isto cognovi, quoniam vir Dei es tu, et verbum Domini in ore tuo verum est. 1. ET DIXIT ELIAS THESBITES DE HABITATORIBUS GALAAD AD ACHAB. — Quæres primo, cur Deus suscitarit Eliam, eumque miserit ad Achab? Respondeo, ut ejus æque ac Jezabelis ardorem in propaganda idololatria reprimeret et restingueret, ac Israelem in vera unius Dei fide et religione conservaret, ideoque eum armavit zelo et spiritu fortitudinis admirabili, ut solus ipse se opponeret tyrannis, sacerdotibus et idololatris omnibus. Sic Pharaone opprimente fideles Hebræos, Deus suscitavit Moysen, qui se illi opponeret, et populum ex ejus servitute educeret. Sic Jeroboam vitulos pro diis erigenti opposuit Ahiam prophetam, Manassi Isaiam, Antiocho Machabæos. Sic toti orbi pene Ariano unum opposuit Athanasium fidei Orthodoxæ atlantem, Pelagianis S. Augustinum, Nestorianis S. Cyrillum, Iconomachis S. Joannem Damascenum, Albigensibus S. Dominicum, Lutheranis et Calvinistis S. Ignatium et similes. Fuit ergo Elias (quod S. Bernardus scribit Eugenio Pontifici in fine lib. IV De Consider.) «forma justitiæ, sanctitatis speculum, pietatis exemplar, assertor veritatis, fidei defensor, doctor Israelis, magister insipientium, refugium oppressorum, pauperum advocatus, judex viduarum, oculus cæcorum, lingua mutorum, ultor scelerum, malorum metus, bonorum gloria, virga potentium, malleus tyrannorum, regum pater, sal terræ, orbis lumen, propheta Altissimi, præcursor Christi, Christus Domini, Deus Achab, Baalitarum terror, idololatrarum fulmen.» Quæres secundo, quid significet Elias? Respondeo, Elias Hebraice dicitur אליהו Eliahu, id est Deus Domini, vel potius Deus meus Dominus, ait Pagninus. Aut, q.d. Elia hu, id est potens est Deus ipse. El enim est nomen Dei, qua fortis est et potens ad omnia debellandum: ia est abbreviatum Jehova; hu est ipse. Eliæ enim officium fuit ostendere Achab et Israeli non Baal, sed Deum Israelis esse verum Deum, fortem, et omnipotentem omnium Dominum. Ita S. Hieronymus, Angelomus et alii. Unde Hebræi censent Eliæ nomen sumptum ex illa populi ad Eliam acclamatione: «Dominus ipse est Deus, Dominus ipse est Deus,» cap. XVIII, vers. 39, nam antea eum vocatum fuisse Laberscyth, tradunt iidem in Genesi magna, cap. XXVII. Hinc S. Hieronymus, Michael cap. V: «Elias, inquit, idem est quod Dominus Deus.» Audi S. Isidorum, lib. VII Orig. cap. VIII: «Elias interpretatur Dominus Deus. Ex futuri ergo præsagio sic vocatur. Nam dum altercaretur in sacerdotio cum quadringentis sacerdotibus Baal, invocato nomine Domini, descendit ignis de cælo super holocaustum. Quod cum vidisset omnis populus, cecidit in faciem suam et ait: Dominus ipse est Deus. Ex hac ergo causa tale prius nomen accepit, pro eo quod per eum postea cognoverit populus Dominum Deum: idem et fortis Dominus interpretatur, vel propterea quod interfecit eosdem sacerdotes, vel propterea quod Achabi adversitatem toleravit.» Rursum, «Elias» idem est quod «fortis Domini,» ait S. Hieronymus, vel «Deus Domini,» ait Pagninus, quia sicut Moyses a Domino constitutus est Deus Pharaonis, Exodi VII, 1; sic ab eodem Elias constitutus est Deus Achabi et Jezabelis: sicut enim Moyses decem plagas cælestes et terrestres infligens Pharaoni, coegit eum dimittere Hebræos: sic et Elias omnia elementa commovit per stupenda miracula, quasi eorum esset Deus et Dominus, quibus Achab et Baalitas perculit, imo occidit. Aliam causam tropologicam dat S. Ambrosius, lib. I De Cain cap. II, ubi Eliam hisce elogiis ornat: «Victor passionum, inquit, nec ullis captus illecebris, qui omnem istam secundum corpus habitationem cælestis puritate conversationis obduxerat, mentem regens, carnem subjiciens et regia quadam auctoritate castigans, nomine Dei vocatus est, ad cujus similitudinem se perfectæ virtutis ubertate formaverat, et ideo non legimus de eo sicut de cæteris, quia deficiens mortuus est.» Deo enim persimilis est, qui ab omni vitio purus et sanctus est. Audi S. Dionysium, epist. ult. ad S. Joannem Evangelistam, Quæst. X: «Quicumque viri studiosi sunt, ab omni quidem rerum corporearum voluptate abducuntur; liberi autem ab omnibus malis, Deique amore impulsi, omnium bonorum pacem diligunt et sanctimoniam; atque ab hac vita principium futuræ faciunt, cum inter homines Angelorum vitam imitentur cum omni animi tranquillitate, Dei nominis appellatione digni, cum benignitate cæterisque virtutibus,» etc. Rursum, Eliæ competit fortitudo Dei, quam depingens Isaias, cap. XXV, vers. 4, ait: «Factus es fortitudo pauperi, fortitudo egeno in tribulatione sua, spes a turbine, umbraculum ab æstu; spiritus enim robustorum quasi turbo impellens parietem. Sicut æstus in siti tumultum alienorum humiliabis, et quasi calore sub nube torrente propaginem fortium marcescere facies.» Simili enim fortitudine Elias dejecit Achab, Jezabelem et Baalitas, juxta illud Eccli. XLVIII, 2: «Irritantes illum (Eliam) invidia sua, pauci facti sunt; non enim poterant sustinere præcepta Domini.» Et paulo post: «Qui dejecisti reges ad perniciem, et confregisti facile potentiam ipsorum, et gloriosos de lecto suo.» Porro Beda et Angelomus in lib. IV Reg. cap. XXIII, quin et S. Chrysostomus, hom. 3 De Elia, asserunt Eliam dici quasi ἥλιον, id est solem, eo quod ipse fuerit sol Israelis et curru igneo vectus sit in cælum, indeque a poetis fingi solem vehi curru igneo, quem quia Phaethon solis filius regere nescivit, hinc se et orbem combussit, de quo plura, lib. IV, cap. II. Hæc per allusionem dicuntur: constat enim Elias esse nomen Hebræum, non Græcum. Simili modo Nazianzenus Hebraicum nomen pascha derivat a Græco πάσχω, id est patior, quod in paschate passus sit Christus. Quæres tertio, quæ fuerint eximiæ virtutes et dotes Eliæ, quibus debellavit idololatriam? Respondeo, prima ejus dos fuit vitæ innocentia, austeritas et sanctitas. Audi S. Isidorum, lib. De Ortu et interitu prophet., cap. XXXV: «Elias, inquit, sacerdos magnus atque propheta, habitator solitudinis, fide plenus, devotione summus, in laboribus fortis, industria solers, excellenti ingenio præditus, in exercitatione disciplinæ rectus, in sancta meditatione assiduus, metuque mortis intrepidus.» Secunda Eliæ dos fuit solitudo et contemplatio. Secedens enim in Carmelum vacabat orationi et contemplationi, ibique Eliseum et alios discipulos collegit quasi auctor vitæ monasticæ et eremiticæ. Unde Carmelitæ suum nomen et institutum ab Elia in monte Carmelo accepisse profitentur, de quo plura cap. XVIII. Tertia fuit ejus dicendi et arguendi libertas, qua inter cætera ait Achab regi et Jezabeli in faciem, quod venundati sunt sub peccato, et quod Deus omnem eorum stirpem exscindet, quodque canes lingent sanguinem Jezabelis, cap. XXI, 20. Quarta, invicta animi patientia et fortitudo, qua omnes regum et idololatrarum persecutiones generose sustinuit et superavit, imo omnes sacerdotes Baal occidit, cap. XVIII. Quinta, zelus honoris et cultus divini, qui eum ad omnia certamina cum rege et Baalitis ineunda compulit, unde ipse ad Deum ait: «Zelo zelatus sum pro Domino Deo exercituum, quia dereliquerunt pactum tuum filii Israel, etc., prophetas tuos occiderunt gladio, derelictus sum ego solus, et quærunt animam meam,» cap. XIX, vers. 14. Hinc Elias a nonnullis vocatur Angelus; ac de Joanne Baptista ait Angelus, quod præcedet Christum «in spiritu et virtute Eliæ,» Lucæ I. Hinc raptus est Elias, ut præcurrat Christum ad judicium, certetque contra Antichristum, a quo proinde occidetur, et martyrio laureabitur Jerosolymæ; sed tertia die coram toto populo gloriose a morte resurget et conscendet in cælum, uti dixi Apocal. XI, 3. Denique vide elogia Eliæ apud Eccli. cap. XLVIII, 1: «Surrexit, inquit, Elias quasi ignis, et verbum ejus quasi facula ardebat.» Vide ibi dicta. Fuit enim Elias totus igneus et fulmineus. Hinc allegorice Elias fuit typus Christi, qui vere fuit «Elias,» id est «Dominus Deus.» Christus enim, instar Eliæ magna certamina habuit de fide Messiæ cum Scribis et Pharisæis, ac continuas ab eis persecutiones sustinuit, tandemque mortem crucis, sed ab ea die tertia gloriosus resurrexit, et die 40 in cælum conscendit. Ita Angelomus, Eucherius, Rupertus et alii. Denique Elias fuit dux et princeps Prophetarum cæterorum: atque hac de causa una cum Moyse legislatore apparuit in transfiguratione Christi, eique nomine omnium prophetarum testimonium perhibuit, quod ipse verus esset Messias ab eis prophetatus, Matth. XVII. THESBITES, — oriundus ex Thesba vel Thesbe vico, sito in tribu Gad inter Jaaba et Saron, ait Adrichomius in Descript. terræ Sanctæ. Hinc S. Epiphanius, Dorotheus, Isidorus, Metaphrastes et alii in Vita Eliæ docent Eliam natum in Thesbe, quæ Arabiæ est contermina. Audi S. Epiphanium: «Elias ex Thesbis erat e continente Arabiæ: morabatur autem in Galaad, quoniam Thesbis erant ædes sacerdotibus consecratæ ac destinatæ.» Sed clarius Metaphrastes: «Elias, inquit, a sacerdotibus (Hierosolymitanis scilicet, ad quos de visione consulendos Sobachus parens profectus est) appellatus est Thesbites, eo quod esset domus, quæ sorte obtigerat sacerdotibus in qua is habitabat, virtutem exercens ab adolescentia, et flammeam efficiens animam per ignem spirantem Spiritus Sancti gratiam.» Falluntur ergo Abulensis, Hugo, Lyranus, qui censent Eliam oriundum ex urbe Thebe, in qua occubuit Abimelech Gedeonis filius, Judic. IX, 50. Thebe enim erat in tribu Ephraim juxta Sichem, Thesbe vero patria Eliæ erat trans Jordanem in Galaaditide, puta in tribu Gad. Quare Elias videtur fuisse Gaddita, indeque nascendo viriles, fortes et militares hausisse spiritus. Tales enim erant Gadditæ juxta illud Genesis XLIX, 19: «Gad accinctus (hoc enim Hebraice significat Gad) præliabitur ante eum, et ipse accingetur retrorsum.» Porro, Thesbites Hebraice idem est quod captivans, vel convertens, ait Angelomus et alii. Elias enim captivavit et convertit cor patrum in filios, et cor filiorum ad patres eorum, ut ait Malach. cap. IV, vers. 6. De nativitate et educatione Eliæ hæc habet Dorotheus in ejus Vita: «Cum nasciturus esset Elias, pater ejus Sabacha vidit illum ab angelis albicantibus salutari, et igne tanquam fasciis involvi, et flamma ignis veluti cibo ali, et Hierosolymam profectus, rem istam indicavit, dictumque illi est ex oraculo, ne timeret; fore enim ut puer nasciturus in luce habitaret, et quæ diceret, firmam sententiam haberent, judicaretque Israelem in gladio et igne.» Eadem habet S. Epiphanius et Metaphrastes in Vita Eliæ. Hinc Eliam perpetuam coluisse virginitatem consentiunt Patres, scilicet S. Hieronymus, lib. I Contra Jovin. et ad Eustochium, De Custod. Virgin., Ambrosius, lib. I De Virgin. Idem asserit S. Chrysostomus, lib. De Virgin. tomo V, S. Ephrem non uno loco: pulchre Paran. I, tomo II, fol. 90, ait: «Donum optimum monachi est virginitas, curru ipsum ad cælum cum Elia vehens;» et fol. 91: «Elias te sua pelle caprina cooperiens in cælos introducet.» Virgines quoque vel cælebes fuisse Eliseum cæterosque Eliæ discipulos, non est dubium: quin et ex ipsis plura pro vera Dei religione a Jezabele occisos martyrii lauream adeptos esse, satis liquet ex cap. XVIII, vers. 13. Porro, Elias non videtur fuisse sacerdos, ait Abulensis, Sanchez et alii, quia non oriundus ex Levi, sed ex Gad: unde et Scriptura nusquam eum vocat sacerdotem, uti vocat Jeremiam et Zachariam patrem Joannis Baptistæ. S. Epiphanius tamen, S. Isidorus et alii eum vocant sacerdotem, ortumque ex Levi, quia Levitæ et sacerdotes, cum propriam non haberent possessionem, spargebantur per omnes tribus, ut eas in fide et Dei cultu erudirent. Poterat ergo in tribu Gad nasci Elias Levita. Denique Hebræi censent Eliam esse Phinees, filium Eleazari filii Aaron, sed errant, ut ostendi Numer. XXV. DE HABITATORIBUS GALAAD. — Migravit Elias a patria sua Thesbe in vicinam Galaaditim. Cur? Respondeo primo, quia Galaaditæ tunc valde corruptis erant moribus, idololatræ et homicidæ. Ivit ergo ad eos Elias, ut ipsos per se et suos discipulos ad meliorem frugem revocaret. Id liquet ex Osee propheta, qui sub Ozia rege paulo post Eliam prophetavit, ac cap. VI, vers. 8, sic ait: «Galaad civitas operantium idolum, supplantata sanguine. Et quasi fauces virorum latronum, particeps sacerdotum, in via interficientium pergentes de Sichem.» Vide ibi dicta. Rursum, Galaad erat ferax resinæ, opobalsami et aliorum aromatum, ex quibus conficiuntur emplastra et medicinæ ad curandos morbos et vulnera. Hinc repræsentat Prophetas, qui quasi medici spiritales animarum vulnera et ægritudines curant. Hoc est, quod ait Jeremias, cap. VIII, vers. 22: «Numquid resina non est in Galaad, aut medicus non est ibi? Quare ergo non est obducta cicatrix filiæ populi mei?» Unde ibi Chaldæus Paraphrastes vertit, Desiderabam doctrinam Eliæ prophetæ, qui fuit de Galaad, cujus verba erant medicinæ. Elias ergo et Eliseus, uti in Carmelo, Bethel, Jericho, Galgalis, sic et in Galaad commorati sunt, ut incolas ad verum Dei cultum traducerent, ut «ubi superabundavit delictum, superabundaret gratia,» Rom. cap. V, 20, ideoque hisce in locis Collegia discipulorum, qui proinde «filii prophetarum» vocantur, instituit: unde ad eos spectat illud Cantic. IV, 1: «Capilli tui sicut greges caprarum, quæ ascenderunt de monte Galaad.» Hac de causa Elias rapiendus in cælum, Collegia hæc in Bethel, Jericho, Galgalis, etc., obivit IV Reg. II, ut suis discipulis valediceret, eosque in aspero vitæ eremiticæ et cœnobitieæ studio prosequendo confirmaret. Ita Abulensis. VIVIT DOMINUS DEUS ISRAEL; IN CUJUS CONSPECTU STO, SI ERIT ANNIS HIS ROS ET PLUVIA, NISI JUXTA ORIS MEI VERBA. — Non dubium est Eliam zelo æstuantem prius Achab regem monuisse de abdicando cultu Baal, et colendo Deo vero: sed cum ille surdas adhiberet aures, Elias a verbis ad verbera venit, ac totam terram percussit sterilitate, ut Achab et idololatræ discerent non Baal, uti ipsi putabant, sed Deum verum dare pluviam, messem cæteraque terræ bona, ideoque ad hæc obtinenda eum invocarent, non Baal; ait ergo: «Vivit Dominus,» id est juro per vitam Dei, quod non erit pluvia fecundans terram, nisi juxta meum beneplacitum, quando scilicet ego precibus meis cælum ad pluendum aperiam, sicut nunc illud precibus meis clausi: Eliam enim precibus hæc omnia a Deo impetrasse docet Jacobus in epist. cap. V, vers. 17: «Elias, inquit, homo erat similis nobis passibilis: et oratione oravit ut non plueret super terram, et non pluit annos tres et menses sex. Et rursum oravit, et cælum dedit pluviam, et terra dedit fructum suum.» IN CUJUS CONSPECTU STO. — Septuaginta, cui astiti coram eo; Chaldæi, ante quem ministro, q.d. Ego semper mente Deum habeo præsentem, conorque illum amare, laudare, revereri, eique per omnia placere, ideoque illum invocavi et invoco, ut mihi hanc potestatem sistendi laxandique pluvias, ad evertendum cultum Baal, concedat, uti de facto concessit. Nec enim Elias juraret ita fore, nisi Deus ei id concessisset, eumque fecisset quasi Dominum aeris. Unde exclamat Eucherius: «Magna vis propheticæ dignitatis, humanus sermo est, divinus effectus. In terris homo loquitur, et imperio ejus cælestes obediunt potestates. Commovit omnem creaturam unus sermo prophetæ, et miro modo humi sonans aera cælumque concussit, turbatus est humani ministerii ordo, et a sæculis instituta elementorum harmonia contabuit, cum sicco humidum, calido frigidum negaretur: sed elementa pœnam suam læta suscipiunt, dummodo vel in salute hominum, vel in honore proficiat conditoris.» SI ERIT ANNIS HIS ROS ET PLUVIA. — Hebraice si idem est quod non. Causam dat Auctor De Mirabil. Script. lib. II, cap. XV: «Quatenus, inquit, qui Deum per mala in terra exacerbassent, cæli clementia et aeris commoditate carerent.»
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NISI JUXTA ORIS MEI VERBA, — ut nulla futura sit pluvia, nisi quando ego verbis et precibus meis illam adduxero. Concionatorie S. Chrysostomus, hom. 1 De Elia, ait eum ex rigido zelo vindicandi idololatriam, noluisse Deo (utpote quem misericordem, facile precibus flectendum ad dandam veniam et pluviam sciebat) relinqui, sed sibi reservari; utpote qui jam mentem obfirmarat de non danda idololatris venia, nec pluvia. Quare ipsum tamdiu precibus Deum fatigasse, donec id ei concederet, quo obtento constanter et severe edixisse: Juro per Deum, quod non pluet nisi quando ego voluero: non volam autem nisi sacerdotibus Baalitis occisis, et cultu Baal subverso, ut patet cap. XVIII, vers. 41. Hæc S. Chrysostomus qui homil. 2, graphice hæc depingens ait: «Cum Elias propheta sanctissimus populum prævaricatum aspiceret, cumque Baal et lucos despecto Domino coli a sacrilegis pervideret; cumque creatore despecto figmentis sese nemoribusque omnis populus addixisset; zelo Dei commotus Judæam terram siccitatis sententia, et pluviarum sterilitate addixit. Tunc subito anhelat terra, siccatur cælum, sitiunt omnes, fontes arescunt, omnis humor ima petit, supera deserit, aer fervet, serenitas torquet, tranquillitas pœna est, æstuant noctes, dies arescunt, sata torrentur, arbusta ægrotant, etc., iram Dei universa creatura testatur.» 3. ABSCONDERE IN TORRENTE CARITH. — Quæret enim te, quasi sterilitatis auctorem rex Achab, et si invenerit, occidet. Fuge ergo et late, ne in tuum caput siccitatis causa revolvatur. Torrens Carith descendit de montibus Ephraim juxta urbem Phalesum, unde juxta eum multæ erant cavernæ et speluncæ, in quas se abdere poterat Elias. Hic ergo latuit per triennium siccitatis, pastus a corvis. Unde in ejus memoriam S. Helena ibidem ecclesiam exstruxit, teste Nicephoro, lib. VIII, cap. XXX. Carith Hebraice idem est quod excisio, succisio, quia hic Elias terræ germina et sata per ariditatem a se inductam succidit. Unde S. Chrysostomus, homil. De Petro et Elia, ait Eliam igneum ardorem et quasi febrim terræ induxisse: «Vixdum, ait, exierat sermo ejus, cum subito mutatur aer, cælum æneum factum, ideoque sermo in terræ viscera tanquam febris incubuit. Et e vestigio exaruerunt omnia, omnia a squalitudine ac vastitate horruerunt, herbæ siccatæ sunt, plantæ simul et arbores tum frugiferæ, tum steriles.»
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Meminit hujus sterilitatis et famis Menander historicus Gentilis, apud Josephum, lib. VIII, cap. VII, sed mutile et imperfecte, more Gentilium cum de rebus judaicis loquuntur. Ait enim famem hanc durasse uno tantum anno, cum S. Jacobus, cap. V, 17, asserat eam durasse tres annos et sex menses. Videtur hæc fames tantum fuisse in Israele, ejus enim idololatriam Elias puniebat. Quare quod Lucæ IV, 25, dicitur eam fuisse «in omni terra,» accommode accipe, scilicet in omni terra Achab regi subjecta, et peccatis idololatriæ ejus contaminata.
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4. Corvisque præcepi, — id est instar præcipientis ordinavi, et instinctum hunc eis indidi, ut tibi afferant panem. Ita Cajetanus. 6. CORVI QUOQUE DEFEREBANT PANEM ET CARNES MANE, SIMILITER PANEM ET CARNES VESPERI. — Corvus est avis vorax, inhumana, maligna; illa ergo usus est Deus ad cibandum Eliam, ut ostenderet se omnibus animalibus imperare, eorumque indolem mutare et convertere eo quo lubet, ac plane sanctis, qualis erat Elias, omnes creaturas Deo jubente servire et obsequi. Sic corvi offerebant quotidie dimidium panem ad S. Paulum primum eremitam, integrum vero adveniente S. Antonio. Unde ad eum conversus S. Paulus ait: «Eia Dominus nobis prandium misit, vere pius, vere misericors. Sexaginta anni sunt, cum accipio quotidie dimidii panis fragmentum, nunc ad adventum tuum militibus suis Christus duplicavit annonam.» Ita S. Hieronymus in Vita S. Pauli. S. Benedictus vero, corvo qui hora prandii ad se venire et cibum e manu sua sumere solebat, jussit panem veneno infectum a Florentio invido sibi submissum tollere, et in locum, ubi a nemine inveniri posset, asportare: cui obediens corvus idipsum præstitit, uti refert S. Gregorius, libro II Dial. cap. VIII, hujus corvi progenies etiamnum superest, ac a Benedictinis continuo alitur in monte Cassino. Porro quod corvis potius quam aliis avibus Deus usus sit, causa litteralis fuit, quod corvi ament loca solitaria, ac præsertim torrentes, eo quod siccissimæ et calidissimæ sint naturæ. Unde Prov. XXX, 17, dicitur: «Oculum qui subsannat patrem, etc., effodiant eum corvi de torrente.» Corvis ergo, quasi maxime obviis avibus, usus fuit ad alendum Eliam in torrente Carith, ut ex corvo cibum, ex torrente potum in tanta omnium siccitate caperet. Aqua enim ad potum sufficit, estque potus maxime naturalis, quo ante Noe omnes prisci usi sunt. Tropologice vide hic, et reverere miram Dei in suos fideles providentiam: corvi enim Deo instigante quotidie bis apportabant panem et carnes Eliæ, scilicet mane ad prandendum, et vespere ad cœnandum. Angeli autem hos panes et carnes apparabant, ideoque meliores et sapidiores erant nostris, qui a pistoribus et cocis apparantur, juxta illud Psal. LXXVII, 23: «Panem Angelorum manducavit homo:» mox eosdem corvis ad Eliam deferendos dabant, eosque continebant ne illos attingerent, ac impellebant ut ad Eliam intactos deferrent. Nam ut in Vita S. Onuphrii legimus, Deus et Angeli singularem habent curam eremitarum, qualis erat Elias, eo quod ipsi omnia deseruerint, et ab omnibus sint deserti, juxta illud: «Tibi derelictus est pauper, orphano tu eris adjutor,» Psalm. IX, vers. 14. Quocirca S. Basilius, hom. 8 in Divites avaros: «Carmelus, ait, mons sublimis ac desertus Eliam habuit, cui viaticum cibusque fuit spes in Deo; et cum ita viveret, fame tamen exstinctus non est, sed avium rapacissimi corvi cibum ei attulere, et qui alienas solebant escas invadere, viro justissimo ministri fuere: naturæ quoque obliti, in pane carneque ei afferendis Dominico præcepto paruerunt.» Et carnes. — Deus ergo non tantum panes ad vitam necessarios, sed etiam carnes ad lautitiam pro obsonio Eliæ submittebat. Quærit Abulensis quid comederit Elias diebus jejuniorum, quibus non licet vesci carnibus; ac respondet eum comedisse quidquid corvi afferebant: Deus enim mittendo carnes ad Eliam, hoc ipso cum eo in jejunio dispensabat, volebatque ut eas comederet, ac dono suo tam liberali frueretur, ne frustra eas misisse videretur. Allegorice S. Prosper, lib. II De Prædict. et promiss. cap. XXVIII: «Panis Eliæ, inquit, est corpus Christi, quod Judæi ut corvi gentibus ministrarunt, carnem in crucis ligno decoctam gentibus præparantes, ac ut corvi una et raucisona voce clamantes ad Pilatum: Crucifige, crucifige eum.» Aliter S. Augustinus, serm. 101 De Tempore, ubi omnia gesta Eliæ allegorice applicat Christo et Ecclesiæ: «B. Elias, inquit, typum habuit Domini Salvatoris. Sicut enim Elias a Judæis persecutionem passus est, ita et verus Elias Dominus noster ab ipsis Judæis reprobatus est et contemptus. Elias reliquit gentem suam, et Christus deseruit Synagogam. Elias abiit in deserto, et Christus venit in mundum. Elias in deserto corvis ministrantibus pascebatur, et Christus in deserto mundi hujus gentium fide reficitur. Corvi enim illi, qui beato Eliæ jubente Domino ministrabant, gentium populum figurabant. Propterea et de gentium Ecclesia dicitur in Cantico Canticorum: «Nigra sum, sed formosa, filiæ Jerusalem.» Unde nigra? «Ecce in iniquitatibus conceptus sum, et in delictis peperit me mater mea.» Unde formosa? «Asperges me hyssopo, et mundabor; lavabis me, et super nivem dealbabor.» Et mox: «Vere Ecclesia gentium corvis similis erat, quando viventem Dominum contemnebat, et ante acceptam gratiam, velut morticinis cadaveribus, idolis ministrabat.»
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Symbolice Auctor Mirabil. S. Script. apud S. Augustinum, lib. II, cap. XVII: «A corvis, ait, ministrari prophetæ præcipitur, ut scilicet culpam, quam in diluvio commiserat in terra, purgare avis illa videretur, dum ut fidelis minister efficitur Eliæ, qui negligens et fallax erat ante Noe. Præterea quoque in hoc ministerio illud etiam ostenditur, qualiter homo si non peccasset, etiam infructuosorum animalium nunc ministeriis uteretur. Unde vero eas carnes et panes ille corvus detulerit, ipse viderit qui tale officium committebat. In quo tamen intuendum est, quod ex aliquorum hominum scientium aut nescientium industria corvi hæc acciperent, qui coctos panes et carnes quaslibet qualitercumque præparabant.» 9. VADE IN SAREPHTA SIDONIORUM. — Urbs hæc sita erat inter Tyrum et Sidonem in via publica, non procul a littore maris, et ab Eleuthero fluvio, duobus milliaribus distans a Sidone. Dicta est Sarephta, id est conflatoria, a צרף tsaraph, id est conflare, quod in ea essent officinæ conflatoriæ vasorum ex ære, ferro aliisque metallis. Jubet ergo Deus Eliam extra Israelis fines et Achab persecutoris sui dominium, abire in ditionem Sidoniorum, ut ibi sub rege gentili secure et quiete degeret. Hinc allegorice Elias significat Christum, qui persecutionem patiens a Judæis, Evangelium suum transtulit ad gentes, uti explicat ipse Christus, Lucæ IV, 25. Audi Auctorem Mirabil. S. Script. lib. II, cap. XVIII: «Idcirco ad Sarephtam Sidoniorum saturandus propheta mittitur, ut per illum bona et fidelis vidua pasceretur. Ne vero quem moveat, quod Sidoniorum terra hanc eamdem plagam pariter cum Israel perpessa erat, dum inde Jezabel persecutrix prophetarum, et totius vindictæ et facinoris causa, Sidoniorum regis filia paternam originem ducebat.»
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PRÆCEPI ENIM IBI MULIERI. — «Præcepi,» id est ordinavi, disposui, providi: non enim proprie Deus præceperat viduæ, cum ei non esset locutus, imo vidua petenti Eliæ frustum panis, negavit se illud habere vers. 12. Si quis tamen contendat Deum revelasse viduæ adventum Eliæ, ac jussisse ut eum exciperet et pasceret eo modo quo Elias postulaturus erat, non repugnabo. Fuit hæc mulier gentilis, utpote Sidonia, sed religiosa et devota, ait S. Chrysostomus, hom. 3 De Elia, et Abulensis, Quæst. XXIV. 12. ET COLLIGO DUO LIGNA, UT FACIAM (COQUAM) ILLUM MIHI ET FILIO MEO, UT COMEDAMUS ET MORIAMUR, — q.d. Postquam modicum hoc comederimus, moriemur fame, quia non habemus aliud quod comedamus. Allegorice S. Augustinus, serm. 101 De Temp. notat «duo ligna» significare crucem Christi; in ea enim sunt duo ligna, scilicet unum erectum, alterum transversum. «Ideo, inquit Augustinus, duo ligna colligebat, quia in typo Eliæ Christum excipiebat. Duo ligna volebat colligere, quia crucis mysterium desiderabat cognoscere. Crux enim Domini Salvatoris duobus lignis aptata est, ideo duo ligna colligebat vidua illa, quia in illum qui in duobus lignis pependit creditura erat Ecclesia. Dixit ergo vidua illa: Colligo duo ligna ut faciam cibum mihi et filio meo, et manducabimus, et moriemur. Verum est, fratres dilectissimi, nemo in Christum crucifixum credere merebitur, nisi huic sæculo moriatur: nam quicumque corpus Christi digne manducare voluerit, necesse est ut moriatur præteritis, et vivat futuris.»
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ET FILIO MEO, — sic et Chaldæus; hoc enim est Hebraice לבני libni. Verum Septuaginta aliis punctis legentes לבני lebanai, vertunt, filiis meis; significant ergo eam plures habuisse filios, quibus panem eripuit, ut daret Eliæ. Eo major fuit ejus virtus. Ita Eucherius. 13. VERUMTAMEN MIHI PRIMUM FAC DE IPSA FARINULA SUBCINERICIUM PANEM, — qui scilicet sub cinere festinato citoque coquitur, ut præsenti urgentique fami Eliæ statim succurreret. Sic Abraham Angelis festinantibus coxit panes subcinericios, Genes. XVIII, 6. Mystice Eucherius: «Panis subcinericius, inquit, est pœnitentium satisfactio, juxta illud Psal. CI: Quia cinerem sicut panem manducabam, et potum meum cum fletu temperabam; his enim satisfactionibus Dominus se pasci hortatur.»
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MIHI PRIMUM FAC. — Causam dat S. Prosper, part. II Prædict. cap. XXIX: «Ut misericordia, ait, primum occupet locum, quam præire ante faciem Dei Scriptura testatur; ex ipso enim omnis copia.» Sic S. Ludovicus, rex Franciæ, priusquam ipse pranderet, centum pauperibus prandium dabat.
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15. QUÆ ABIIT, ET FECIT JUXTA VERBUM ELIÆ. — Mira fuit hujus viduæ fides, obedientia, liberalitas, ut modicum farinæ sibi ad vitam necessarium daret Eliæ qui famem hanc induxerat. Unde exclamat Eucherius: «O magnificum mulieris animum, o immutabile mentis propositum, o vere venerabile per sæcula factum! poculum petit, mox offert: et quod regibus jam forsitan deerat, quod divites non habebant, hoc vidua ex abundantia erogabat. Pascit pane, quæ cum filio die postero erat moritura, nec habere se negat; sed fatetur simpliciter, nec metuit prodere veritatem, et non tam postulanti, quam quadammodo exigenti omnem causam pandit in medium: quantitatem victus, et numerum personarum, ut non tam hospitem velit habere quam judicem.» Et inferius: «Fuit in illo tempore spectaculum angelis hominibusque gratissimum, quod inter gentes in terra profana vidua mulier jam tunc esset filia Abrahæ multo hospitalior ipso parente, multo humanior fidei genitore. Erat quidem Abraham hospitalis, et erga peregrinos magno detentus affectu; sed erat vere opulentus, erat dives.» Et paulo post: «Studio humanitatis omnem vim despexit naturalis affectus, non de se, non de parvulis sollicita: nihil eam a mentis proposito revocavit, nec proprii sexus infirmitas, nec materna erga parvulos viscera pietatis: occidit in se naturæ officia hospitalitatis intuitu, et effectus est devotus erga hospitem matris animus filiorum crudele sepulcrum.» 16. ET EX ILLA DIE HYDRIA FARINÆ NON DEFECIT, ET LECYTHUS OLEI NON EST IMMINUTUS, — non per rarefactionem, sed additionem novæ farinæ et olei continuam, ait Abulensis. Unde ex eo deinceps sustentata fuit vidua cum filio, quin et Elias ipse, ut patet vers. 20. Merebatur hoc fides et sanctitas Eliæ, item obedientia et eleemosyna viduæ, qua modicum farinæ quod habebat, dederat Eliæ. Ita S. Prosper, lib. II De Prædict. et promiss. cap. XXIX, quem audi: «Sic anima feneratur Deum, sic dum dat in necessitate, sibi consulit ad salutem. Sic repletur anima quæ corpore abscedente Domino, castigantem diligens, unius thori fidem pudico amore custodit, sacramento farris et olei unctione munita, secura exspectans gratam pluviam, cum ei dixerit Dominus: Euge, serve bone, quia in modico fuisti fidelis, intra in gaudium Domini tui.» Audi et Eucherium liberalitatem et virtutem hujus viduæ admirantem, et hoc elogio remunerantem: «Facta est igitur manus viduæ perenne torcular, et mola jugiter fundens. Ecquid dico mulieris manum? In verbo prophetæ tota domus viduæ piorum cellarium facta est. Non ibi ros, non pluvia, non veris aura, non callidi soles, non nimbus necessarius, non aratrum, non agricola, non colonus, sed omnia et in omnibus sermo prophetæ affatim viduæ ministrabat.» Pascentem se viduam pavit Elias. Audi S. Hieronymum, epist. 10 ad Furiam: «Recordemur viduæ Sarephtanæ, quæ et suæ et filiorum saluti Eliæ prætulit famem, ut in ipsa nocte moritura cum filio superstitem hospitem relinqueret, malens vitam perdere, quam eleemosynam; et in pugillo farinæ seminavit sibi messem Dominicæ præparavit. Farina seritur, et olei capsaces nascitur: in Judæa frumenti est penuria: granum enim tritici ibi mortuum fuerat, et in gentium vidua olei fluenta manabant.» Simili modo S. Euthymius (cujus sanctitas toti orbi sub Justiniano Imperatore inclaruit) farina in monasterio deficiente, illam multiplicavit, dicens: «Bono estote animo: quantum enim egentibus impertitis, duplum nobis Dominus elargietur. Spero enim, quod sicut olim hydria farinæ non defecit, ita nunc minime sit defectura.» Ita Eustachius in ejus Vita, et ex eo Baronius, anno Christi 564. Pari ratione Symas Anachoreta instar Eliæ in duobus doliis pro pauperibus multiplicavit frumentum, et oleum, ut refert Theodoretus in Histor. Religiosa, XIV, quem audi: «Hospitum autem et pauperum tam alacri animo curam gerebat, ut patefaceret portas omnibus qui aderant. Dicitur enim habuisse duo dolia: unum quidem frumenti, alterum vero olei. Ex his semper quidem suppeditabat omnibus egentibus: habebat autem ea semper plena benedictione, quæ data est viduæ Sarephtanæ, et immissa fuerat in hæc dolia. Ipse enim Dominus omnes opes effundit in omnes eos qui ipsum invocant: et sicut illius hydriam, et guttam jussit scaturire, præbens manipulos seminum hospitalitatis, ita etiam huic viro admirabili exhibuit suppeditationem, quæ ex æquo respondebat ejus animi alacritati.» Similia sæpe fecit S. Joannes Eleemosynarius Archiepiscopus Alexandrinus, teste Leontio in ejus Vita. Unde ejus axioma erat: «Quo plura erogo in pauperes, eo plura semper et majora a Deo recipio.» Unde S. Basilius homil. De Eleemosyna, eum comparat puteo, vel fonti qui quo plus aquæ effundit, eo amplius aquæ ebullientis admittit et recipit. Vide S. Chrysostomum, hom. cui titulus: Quod eleemosyna sit ars omnium quæstuosissima. Allegorice, hydria farinæ significabat panem Eucharistiæ, qui quotidie a fidelibus comeditur, nec tamen consumitur, aut deficit unquam. Ita Lanfrancus, Algerus et alii scribentes contra Berengarium.
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QUOD LOCUTUS FUERAT IN MANU ELIÆ, — id est, per Eliam: manus enim est instrumentum instrumentorum; unde notat causam instrumentalem; talis enim respectu Dei fuit Elias. 17. ÆGROTAVIT FILIUS MULIERIS MATRIS FAMILIAS, — puta viduæ jam dictæ: hæc enim mortuo marito erat sola materfamilias. Permisit, vel immisit hunc morbum Deus puero hoc fine, ut mortuus ab Elia suscitaretur; itaque Eliæ fides et virtus apud Achab et Baalitas splendesceret. Ita Eucherius et alii. Audi S. Augustinum ad Simplician. Quæst. V: «Non malefaciendi causa mortificavit filium ejus, sed exhibendi miraculi ad gloriam nominis sui, quo tantum prophetam, et tunc viventibus, et posteris commendaret. Sicut dicit Dominus, non ad mortem mortuum fuisse Lazarum, sed ut glorificaretur Deus in Filio, et ideo consequentia probant, et ipsa etiam fiducia, qua credidit Elias non ad hoc illud contigisse, ut acerbo luctu ejus hospita affligeretur, sed potius ad hoc factum esse, ut Deus magnificentius ostenderet viduæ, qualem Dei famulum suscepisset.»
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Nonnulli censent hunc viduæ filium suscitatum ab Elia fuisse Jonam prophetam. «Tradunt Hebræi, inquit S. Hieronymus in præfat. in Jonam, hunc esse filium viduæ Sarephtanæ, quem Elias propheta mortuum suscitavit, matre postea dicente ad eum: Nunc cognovi quia vir es tu, et verbum Dei in ore tuo est veritas; et ob hanc causam etiam ipsum puerum sic vocatum. Amathi enim in nostra lingua veritatem sonat, et ex eo quod verum Elias locutus est, ille qui suscitatus est filius esse dicitur veritatis.» Sic ipse, utique recitando non probando. Jonas enim Hebræus erat, hic vero filius erat Sidonius. Vide dicta proœmio in Jonam.
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18. INGRESSUS ES AD ME, UT REMEMORARENTUR INIQUITATES MEÆ, ET INTERFICERES FILIUM MEUM, — q.d. Num venisti ad me, o Elia, tanquam minister Elohim, id est, Dei summi judicis et vindicis, ut ad tuum ingressum puniar morte filii? Videbat enim ipsa Eliam quasi ministrum Dei punire scelera et sceleratos, ut cum toti Israeli ob cultum Baal induxit sterilitatem et famem. Est enim naturalis quasi antipathia inter sanctitatem et iniquitatem, ac inter sanctos et iniquos, ut una prædominans aliam excludat et quasi interimat. Sic Eliæ severa sanctitas, et sancta severitas videbatur hic elidere omnem iniquitatem familiæ viduæ, ac in ejus punitionem occidere viduæ filium. Notat Theodoretus humilitatem et pœnitentiæ spiritum in hac vidua, quod mortem filii suis peccatis ascribat; ideoque meruit eum resuscitari. Audi Theodoretum hic, Quæst. LII: «Sunt, inquit, admiratione digna verba viduæ: tuo, inquit, lumine aperta sunt mea peccata, quæ occulta erant. Non dixit, fuisti mihi malum auspicium; mala conciliavit mihi tuus adventus; sed potius suis peccatis tribuit quod acciderat. Tantum enim ei profuit prophetæ doctrina:» quasi præ humilitate doluerit, se prophetam in domum suam indigne suscepisse. 21. ET EXPANDIT SE, ATQUE MENSUS EST SUPER PUERUM. — Hebraice יתמודד iitmoded, id est seipsum admensus est (est enim conjugationis Hitpael, quæ notat actionem reflexam agentis in seipsum), super puerum commensus est, et coæquavit seipsum puero, scilicet os suum ori pueri, manibus manus, pectus pectori, tibias tibiis, pedes pedibus applicando, et quoad fieri poterat per contractionem coæquando. Unde Chaldæus vertit, coarctavit se super puerum; Septuaginta, inflavit puero ter; Vatablus, incubuit puero. Quæres, cur id fecit Elias? Respondeo: Variæ fuere causæ. Prima ethica et pathetica, ut ostenderet eximium suum in viduam et filium ejus amorem, indeque dolorem de ejus morte. Quos enim summe diligimus, hos amplexamur, arcteque complectimur, nec nos ab eis avelli patimur, quasi eis nostras vires, spiritum et vitam inspirare velimus. Sic S. Ambrosius, Orat. funebri in obitu fratris sui Satyri, idem se illi fecisse commemorat: «Nihil, inquit, mihi profuit ultimos hausisse anhelitus, nihil flatus meos inspirasse morienti.» Secunda physica causa fuit, ait Abulensis, quod Elias hoc suo in puerum incubitu, et insufflatione volebat corpus ejus ex morte frigidum calefacere, itaque disponere ad animam vitamque recipiendam, sicut disponit mater corpus embryonis in utero, ut Deus deinde jam calefacto et disposito, infundat animam rationalem; hoc enim est opus solius Dei, matris vero opus est materiam disponere. Sic gallina ova incubando calefacit, ut deinde in pullos formentur et animentur. Tertia symbolica, ut ostenderet quam ardua et difficilis res esset mortuum e morte suscitare ad vitam. Unde idem fecit Elisæus imitans Eliam magistrum suum, IV Reg. IV, 34. Rursum, ut liqueret quanta esset distantia inter miracula Eliæ et Christi: Elias enim laboriose se fatigando et sudando suscitavit mortuum; Christus vero facillime solo jussu et verbo, utpote mortis vitæque Dominus. Quarta theologica, ut sancti corporis sui contactu cadaver pueri Deo commendaret, ait Serarius. Corpora enim sanctorum non tantum viva sunt, sed et vivifica; adeo ut corpus Elisei jam mortui mortuum suscitarit quondam a latronibus occisum, qui in sepulcrum Elisei projectus, dum sacra ejus ossa tetigisset, divina virtute revixit, uti narratur IV Reg. XIII, 20. Aliam magisque propinquam causam dat Abulensis: Elias, ait, ter puero incubuit: nam primo ei incubuit orans Deum, ut eum resuscitaret: sed cum id videret non fieri, secundo incumbens puero, oravit ferventius. Verum cum nec tum quidem surgeret puer, tertio eidem incumbens oravit ardentissime, sicque tandem vitam puero impetravit. Idem fecit Eliseus. Idem nos imitari et facere convenit. Deus enim in rebus arduis vult sæpius et ardentius rogari, ut illud ferventibus, et zelo quasi armatis et inflammatis precibus ab eo extorqueamus. Hoc enim res meretur, sicque crescit nostra devotio, virtus et meritum. Atque hic est fructus perseverantiæ et orationis perseverantis, se seque intendentis et ardentis. Quinta mathematica; ut enim corpus majus æquetur minori, debet illud amplecti, ac vicissim minus majori se subjiciat, oportet. Id patet in circulo minori incluso in majori. Hic enim subjicit se majori: unde major eum amplectitur et proportionaliter sibi æquat, quia uterque idem centrum ambit, et ad illud circumcirca gyrat, ita ut nulla linea diametralis a majori circulo ad centrum duci possit, nisi illa prius circulum minorem intermedium secet et pertranseat. Quare nulla pars in circulo majori assignari potest, cui non pars similis et proportionaliter æqualis in minori respondeat. Quare docemur, quod ut inferiores Superioribus uniantur, et quasi adæquentur, necesse sit ut Superiores ad inferiores se per amorem inclinent, eosque complectantur; inferiores vero Superioribus debita obedientia, et subordinatione se submittant et substernant. Hæ ergo sunt duæ virtutes sublimes, quæ omnia complanant, adæquant et uniunt, nimirum charitas et humilitas. Sicut Elias charitate amplexans puerum, et puer naturaliter se submittens Eliæ, ei se quasi adæquavit, itaque ab eo animam, spiritum et vitam recepit. Allegoricam et præcipuam causam dat S. Prosper, parte II Prædict. cap. XXXI, scilicet, ut Elias suo gestu repræsentaret mysterium Incarnationis, quo Dei Filius suam deitatem commensus est, et quasi coæquavit nostræ humanæ naturæ, quam assumpsit, ut per eam nos peccato mortuos vivificaret. «Elias et post eum Eliseus, ait Prosper, ut mortuum parvulum suscitaret, juvenilia membra contexit. Et Dominus Jesus seipsum exinanivit formam servi accipiens: parvum se illi parvo coaptavit, ut efficeret istud corpus humilitatis nostræ conforme corpori gloriæ suæ. Jacens subter se frigidum suo calore succendit: similiter et noster Salvator Dominus mundum, a cujus calore non est jam qui se abscondat. Insufflavit ille tertio jacenti, ut trina confessio infunderetur credenti: sic suscitatus est mortuus, dum a morte perpetua justificatus est impius.» Unde Chaldæus vertit, coarctavit se super puerum; Septuaginta, insufflavit ter in puerum. Sicut enim gallina incubat ovis, totamque se super ea expandit, et quasi commensurat, ut ea calefaciat et vivificet: sic et deitas Christi se expandit super totam humanitatem nostram, eique quasi seipsam admensa est et coæquavit, ut eam frigidam calefaceret, exanimem animaret, mortuam vivificaret: singula enim hominis membra omnesque animæ potentiæ per peccatum spiritaliter erant mortuæ, frigidæ, aridæ et exanimes; quare in singulas deitas incumbens, insufflavit in eas, et inhalavit spiritum gratiæ et vitæ spiritualis. Tertio autem Elias incubuit puero eique seipsum coarctando admensus est, quia Christus tertio seipsum coarctavit, et commensus est humanæ naturæ, scilicet primo in utero; secundo, in præsepio; tertio, in cruce: itaque mortuum genus humanum vivificavit, eique spiritum charitatis, paupertatis, et patientiæ inspiravit, «et cum clamore valido ac lacrymis preces offerens, exauditus est pro sua reverentia.» Ita Lyranus, Angelomus, Eucherius, Salianus. Audi S. Augustinum, serm. 201 De Temp.: «Filius viduæ defunctus jacebat, quia filius Ecclesiæ, id est populus Gentium, multis peccatis et criminibus mortuus est. Orante Elia filius viduæ suscitatur, veniente Christo filius Ecclesiæ, id est populus Christianus, de carcere mortis reducitur; Elias inclinatur in oratione, et vivificatur viduæ filius; et Christus procumbit in passione, et suscitatur populus Christianus.» Et post nonnulla: «Nam quod tribus vicibus inclinatur, mysterium Trinitatis ostenditur. Viduæ enim filium, id est populum Gentium, nec solus Pater sine Filio, nec Pater et Filius sine Spiritu Sancto; sed tota Trinitas suscitavit. Denique hoc etiam in sacramento Baptismatis demonstratur, dum tertia vice vetus homo mergitur, ut novus surgere mereatur.» Hoc igitur est verbum abbreviatum, de quo Apostolus, Rom. IX, 28: «Ut quod cælo non capiebatur, præsepio caperetur, ait S. Cyprianus, lib. II Contra Judæos, cap. III, nimirum Verbum infans, puer sapiens, Deus lactens. Tropologica causa fuit, ut ostenderet Elias virum zelosum et charitate flagrantem, qui convertere satagit animas vitiis et concupiscentiis mortuas, debere per magnam compassionem, commiserationem et zelum iis quasi se coæquare et commetiri, ut eis frigidis et torpentibus spiritum vitæ inhalet: peccator enim est quasi cadaver mortuum et frigidum: quare ingenti et crebro concionatoris, confessarii et monitoris ardore opus est, ut calorem pœnitentiæ et devotionis ei aspiret, quo ad vitam gratiæ a Deo recipiendam se disponat. Sic enim ignis frigidum lignum prius calefacit, ut deinde illud igniat, et gallina ova diu calefacit, ut animentur. Ita faciebat Paulus dicens: «Factus sum infirmus infirmis, ut infirmos lucrifaciam. Omnibus omnia factus sum, ut omnes facerem salvos,» I Corinth. IX, 22. Et: «Quis infirmatur, et ego non infirmor? Quis scandalizatur, et ego non uror?» II Corinth. XI, 29. Et: «Filioli mei, quos iterum parturio, donec formetur Christus in vobis,» Galat. IV, 19.
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Anagogica causa fuit, ut significaret Christum in resurrectione commensurum, et quasi coæquaturum nos suæ gloriæ et corpori glorioso, juxta illud: «Reformabit corpus humilitatis nostræ, configuratum corpori claritatis suæ,» Philip. III, 21.
17:1
θεοβῶν τῆς Γαλακῆς, I Reg. 17, 1). Rozzamente vestito
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aduso alla dura vita del deserto (I Reg. 17, 5; 18, 46;
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SAREPTA (EBR. SÁRÉPHATH; SETTANTA ΣΆΡΕΠΤΑ)
SAREPTA (ebr. Sáréphath; Settanta Σάρεπτα). - Già città della Fenicia, 15 km. a sud di Sidone (v.). È rimasta celebre perché Elia profeta, passando di là, moltiplicò farina e olio ad una vedova cui guarì il figlio (I Reg. 17,9-24). Il fatto fu ricordato da Gesù nella sinagoga di Nazareth per mostrare la cura presasi dai pagani per i profeti a differenza di Israele (Lc. 4,24-26). Nel periodo bizantino la città …
17:12
… Più frequente è il soprannome di B. «di Giuda» (Iudc. 17, 7, 9; 19, 1-18; Ruth 1, 1, 2; I Reg. 17, 12; Mi. 2, 1, 5, 6) per distinguerla da un'altra B. nella tribù di Zabulon (Ios. 19, 15). Il nome di B. manca nell'elenco che delle città di Giuda ci dà il testo masoretico in Ios. …
17:17
… (polvere, terra) o bāšār (carne); per designare l'elemento superiore vi sono parecchi nomi, particolarmente rūah (generalmente tradotto « spirito ») e néphēš (generalmente tradotto « anima »); meno frequenti sono nēšāmāh (soffio, respiro: Gen. 2, 7; I Reg. 17, 17; Is. 2, 22) e lēbh o lēbhābh (« cuore »; cf. Ps. 73 [72], 26). I diversi nomi esprimono la stessa realtà psichica considerata sotto diversi punti di vista; non indicano in prima linea …
GIONA. - Profeta, figlio di Amathi (ebr. Amitta) di Geth (Gath) di Opher (Hépher) in Galilea; vaticinò a Geroboamo II (787-746) le sue vittorie (II Reg. 14, 25). Una leggenda giudaica lo dice figlio della vedova di Sarephta, risuscitato da Elia (I Reg. 17, 17-24). Tradizioni poco attendibili pongono il suo sepolcro a Geth di Opher, o in Assiria presso il villaggio Nebî Jûnus «profeta G.», sul posto dell'antica Ninive.
Così, nel Vecchio Testamento, Elia (I Reg. 17, 17-24) risuscita il figliolo della vedova di Sarephta; Eliseo (II Reg. 4, 28-37) richiama dalla morte il figlio della Sunamitide; dopo morto, le ossa di lui, con il solo contatto, ridanno …
17:18
L'idea di S. è connessa con quella del «giudizio» di Dio. S. è il pubblico accusatore che «sta contro» (ἀππαδ' al: Zach. 3, 1; I Par. 21, 1; cf. Ps. 108 [109], 6); è simile al mezhīr 'āwān («che fa ricordare la colpa» in vista del castigo, morte) di Ez. 21, 28 sg.; 29, 16 (cf. Gen. 41, 9; I Reg. 17, 18). E poiché, nella teologia della storia dei profeti, le vicende di un popolo corrispondono al giudizio di Dio su di esso, il doppio s. (l'edomita Hadad e l'arameo Razon) che Jahweh …
17:19
In questo secondo senso « seno » è usato nella lingua babilonese (Cod. di Hammurabi, XL, 49 sgg.: il re porta nel grembo i suoi sudditi) e nella lingua ebraica (Num. 11, 12; I Reg. 3, 20; 17, 19; Lam. 2, 12).
17:21
… L'Apostolo, ripetendo il gesto di Elia (I Reg. 17, 21) e di Eliseo (II Reg. 4, 34), curvatosi sul morto, lo ridona alla vita.
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… A quest'ultima forma vanno ricondotti i g. per la vita di colui a cui si parla (ad es., Gen. 42, 15; 1 Reg. 1, 26; 17, 55; 20, 3; ecc.), per la propria testa (Mt. 5, 36), per la terra (Mt. 5, 35; Iac. 5, 12), per il cielo (Mt. 5, 34; 23, 22; Iac. 5, 12), per il tempio (Mt. 23, 16), per l'altare, …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.