Ephrem the Syrian

In his own words on 1 Kings

• 1 Kings 1:52

  "Not one of his hairs shall fall to the ground," that is, he shall not undergo any punishment of the guilty, if he proves to be innocent; but he will deserve capital punishment, if he is found to conspire against my sovereignty. Indeed, if he still aspires to take hold of the kingdom, he will be executed: punishment restrains that ambition that discipline could not bring under control. - "On the First Book of Kings 1.52"

• 1 Kings 2:9

  After expounding the crimes of Joab and Shimei, David entrusts Solomon with their punishment, but only gives him few details about the manner and quality of the punishment: "You will do," he says, "according to your wisdom." It is as if he said, Since both Joab and Shimei committed such [terrible] actions, it is unlawful that they are left unpunished. Therefore, solve this matter with the help of your wisdom so that your equity may catch them in their iniquity: may your severity, with the revelation of new crimes, find out the sins that your father's indulgence had hidden.

  ON THE FIRST BOOK OF KINGS 2:8-9

• 1 Kings 2:44

  You can see here four people who were condemned by Solomon because they were guilty of treason: they all foreshadowed the Jewish nation's ruin, which would derive from Christ's unjust killing. Adonijah, who was appointed as king and was killed shortly later, was the first to presage the fall of the Jewish kingdom; then, after the abrogation of the priesthood of Aaron, Abiathar was expelled from his office; and Joab, who had the dignity of captain of the army, was deprived of his life by the leaders of the people and all his military force was destroyed. Finally, Shimei expressed in an even more evident and definitive manner the sin and punishment of the Jews, especially of the inhabitants of Jerusalem who blasphemed Christ and demanded his crucifixion. And that last prayer of Christ, like a supreme commandment, was postponed for four more decades and was not inflicted until the Jews were caught in a new crime when they persecuted the apostles and the other disciples of Christ.

  ON THE FIRST BOOK OF KINGS 2:39

• 1 Kings 3:12

  Since the narrative [of the book of Kings] is accurate in the facts, nobody can have any doubt that Solomon received his noble sovereignty, his elevated thought and extraordinary power as a gift from God, thus it is evident that no one among those kings who were dead, nor among those who would succeed him, could be compared with him. It is certain, nevertheless, that these qualities, and others, which are described in the psalms about Solomon, mostly are to be transferred to Christ; otherwise the words [of these biblical passages] would not be in absolute and complete agreement with their meaning and truth. Therefore Christ is that prince of peace whose wisdom and royal power were never preceded in time or overcome in greatness. And before him no Son was born of an eternal nature or equal to the Father, nor after him will there ever be someone similar to him, as the Word, God says through another prophet: "Before me no god was formed, nor will be after me."

  ON THE FIRST BOOK OF KINGS 3:12

• 1 Kings 3:16-28

  The two women indicate to us the church and the synagogue. The latter, after it tried to suppress the sacrament of human redemption and persecuted and killed the Redeemer through false accusations, claims, nevertheless, that its child should still be alive, that is, that the Jewish people should still be pleasing and acceptable to God and that he should give eternal life to the Mosaic law, which is dead. Since the [synagogue] is soaked in these errors, it perpetually quarrels with the church, which is represented by the other woman. However, the peaceful king settled the argument not by dividing but by gathering the children of both mothers, so that a single body might be created from the Jews and the Gentiles, whose head is Christ. And both mothers assert that they live under the same roof, because the church and the synagogue inhabit this world in dwellings, where they are mixed.

  ON THE FIRST BOOK OF KINGS 3:16

• 1 Kings 4:7-19

  The officials elected by Solomon designate the order of the chosen ones whom Christ affirmed in his grace and appointed as rulers of his people. Indeed, twelve prefects were selected to administer the incomes of this king and his house, because just as many apostles had to be distributed over the entire world and had to be appointed as treasures of the divine mysteries, so that they might nourish with living and immortal food the Israel of God and might administer the incomes of the house of the peaceful king. Therefore, also the limits of each prefecture were clearly denoted, because, in a similar way, each apostle received a certain province: Simon preached in Rome, John in Ephesus, Matthew in Palestine and Thomas in the region of India.

  ON THE FIRST BOOK OF KINGS 4:1

• 1 Kings 5:10

  Here we do not need to work around any concealed meaning; indeed, in this event there is a clear analogy with Christ and the actions he undertook for the building of the church. As Solomon ordered timbers to be cut from the mountains of Lebanon and stones to be shipped by sea, and employed them after they had been brought to the builder's yard of the temple, so Christ, after receiving the Jews and the Gentiles from the timbers of infidelity, transported them to the builder's yard of the temple which is not made by human hands.

  ON THE FIRST BOOK OF KINGS 5:10

• 1 Kings 5:15-16

  These thousands of men employed in the cutting and transportation of the wooden beams and the stones signify the thousands of thousands of assistant spirits sent for our salvation. In the first place, [we see that] God ordered his angels to cut from the rock of the world and to polish and direct accurately the souls of the saints.… Second, in this same symbol, we can observe the toils of the saints for the conversion and salvation of souls, either when they endeavor to drive human beings away from the love of the world or when, after they have accomplished that, they begin to polish the stones cut from the rock until they provide them with luster by a thorough polishing and make them worthy of the heavenly building. Then they are taken and employed by the supreme builder.… Finally we can interpret the workers of Solomon to be the angels sent to accomplish their ministry, as well as the prophets and the apostles chosen from the old people to build the church.… The builders sent by the king of Tyre symbolize those strong in doctrine and holiness, whom the nation of the Gentiles abundantly supplied for the same purpose.

  ON THE FIRST BOOK OF KINGS 5:10

• 1 Kings 6:29

  Here it is indicated that there were four symbols of cherubim, palm trees, narcissus and lilies, which we said represent the saints praying in the temple and contemplating divine things. And these same saints were foreshadowed with a similar sense by Moses, even though he used different symbols, when he distributed the tribes of his people in four groups to the four regions of the world, so that they might all live around the tabernacle. Indeed, the tabernacle represented the person of God, whom he wanted them to contemplate and to observe constantly.

  ON THE FIRST BOOK OF KINGS 6:29

• 1 Kings 8:1-2

  The two weeks [of festivity] and the two solemn celebrations were accomplished by the people of the Lord with the greatest joy. The former prefigured the festivals of our church, which Christ began with the mystical dedication of his temple and the transferring of the flesh which he had assumed, to heaven; the latter foreshadowed the last day, the greatest of all solemn days, that will dawn for all saints after the resurrection of the flesh. And the distribution of the ministries and offices in the heavenly and everlasting temple will follow that day.

  ON THE FIRST BOOK OF KINGS 8:1

• 1 Kings 8:22-23

  Now notice that Solomon did not only pray for his people but also for the foreigners and the strangers who distrusted the nation of Israel and were often hostile to it, so that the son of David might show the God of David to everyone in general, by praying for his enemies and by speaking ahead of time for us those future words: "But I say to you, Love your enemies and pray for those who persecute you."

  ON THE FIRST BOOK OF KINGS 8:21

• 1 Kings 10:1

  The queen of Sheba was a sheep that had come into the place of wolves. The lamp of truth did Solomon give her who also married her when he fell away. She was enlightened and went away, but they were dark as their manner was.

  THE PEARL, HYMN 3.3

• 1 Kings 10:10

  The queen of Sheba was a type of our church. She came from her distant land to king Solomon, the church came together from the four regions of the world to Christ. What [the queen] ignored, she learned from Solomon, and she went back to her land with many gifts. Here the mystery which had remained hidden for centuries and generations was finally revealed: after she had been taught to despise earthly possessions, she was made a participant and dispenser of the heavenly treasure. Why do not we imitate the queen of the South, whom our mother [the church] emulated, by offering gold, precious stones and spices to Christ? The transaction is that we lose worthless things, so that we may get great ones, which we search for and lack in the highest degree.

  SYRIAC FRAGMENT ON 1 KINGS 10:10

• 1 Kings 10:27

  This means that the knowledge of divine things must be imparted to all nations everywhere through the advent and manifestation of Christ; and Isaiah predicted the coming of Christ in the clearest way by saying, "The earth will be full of the knowledge of the Lord as the waters cover the sea." The Scripture usually employs the symbol of silver to signify the holy doctrine [of Christ]. Indeed it is a pure, bright and sonorous metal, and its qualities are extraordinarily appropriate to Christ's gospel. Haggai predicted that the temple of the Lord, which is the church of Christ, must be filled with this kind of silver.

  ON THE FIRST BOOK OF KINGS 10:27

• 1 Kings 11:1-2

  In the previous chapters the Scripture related the marriage of Solomon with the daughter of Pharaoh and did not rebuke him because she was the one wife only who did not secretly practice the religion of her homeland and was no reason of offense for him. But later he took other wives, so that the holy Scripture justly condemned both the previous marriage and these new ones. And there were four reasons for this: the first was his open transgression against religion because he had brought back [Israel's] ancient idolatry which he had previously rejected; the second was that he took many wives against the clear precept of the Law; the third was that he loved these wives to distraction; the fourth was his apostasy from the worship of the true God which derived, as the Law had predicted, from such marriages. Therefore, with good reason the Scripture emphasizes many times, with very severe words, that the crime of Solomon was a consequence of his familiarity with these women. A further detail, which increases Solomon's guilt, is that he did not only cause harm with his actions but also with his example. He was harmful not only because he was corrupted but also because he corrupted the kings that followed him, with the exception of one or two. Solomon was certainly the first among the leaders and kings of Israel who established public ceremonies and sacrifices of idolatry through the authority of magistrates.

  ON THE FIRST BOOK OF KINGS 11:1

• 1 Kings 11:3

  The hands of the sinful woman were stretched out over his feet, that they might receive a gift from his divinity. Our Lord, therefore, showed his humanity so that the sinful woman might approach him. He also revealed his divinity in order that the Pharisee might be found guilty by him. Consequently, the sinful woman could scoff at the cunning thoughts of him who had been scoffing at her tears. She, through her love, brought into the open the tears that were hidden in the depths of her eyes, and [the Lord], because of her courage, brought into the open the thoughts that were hidden in the Pharisee. The sinful woman thought he was like God. Her faith was witness to this. Simon thought he was [merely] like a man. What he had worked out in his mind showed this. Our Lord, therefore, standing in the middle, worked out a parable between the two of them, so that the sinful woman might be encouraged through his pronouncing the parable and the Pharisee might be denounced through the explanation of the parable.But now, likewise, we are in the middle; and like Solomon we have fallen between women. But, even if we, like Solomon, have fallen between women, we are not, like Solomon, wounded by women. For these Gentile women were turning Solomon aside from the fear of God to their idols by means of their allurements. We place the faith of the Gentile women above the heroic exploits of the Hebrew women. For the latter, through the wholeness of their bodies, rendered Solomon's healthy faith sick, while the former, through their being healed, restore our ailing faith to health. Who therefore would not [wish] to be healed [by such faith]?

  COMMENTARY ON TATIAN'S DIATESSARON 7.18

• 1 Kings 12:28

  While he prepared to establish the reign which was reserved to him by God according to the predictions of the prophets Shemaiah and Ahijah, Jeroboam thought that nothing could be more useful for his purpose than kindling the hatred of the two opposite parties to the highest possible degree, so that he might preclude any chance of reconciliation and peace. Therefore, in order that those who already distrusted each other might be removed from each other even further, he introduced a new reason for dissension concerning the worship of God. He persuaded his party to leave behind their Jewish rites and to take up the religion of the Egyptians which was superior to all other religions, just as Egyptian wisdom and power were greater that those of the Canaanites and the Jews. Since the majority of the tribes agreed, he proposed to worship the ancient idols of the Hebrews, namely, two calves of gold, and dedicated them by using, according to the old custom, the formula "These are your gods, O Israel, who brought you up out of the land of Egypt."

  ON THE FIRST BOOK OF KINGS 12:18

• 1 Kings 13:31

  While this old man insists in saying to his sons that he wants them to bury him, their father, in the grave of the prophet Shemaiah and hopes that his bones will find peace, he represents the allegorical type of an ancient Adam who exhorts and even urges his sons to lower him into baptism, which is the grave of the Emmanuel. Through him all those who have been buried with him through baptism certainly hope for peace and life. On the other hand, when this same old man lies and deceives the other prophet, he represents the Jewish people, about whom we read in the psalm: "But they flattered him with their mouths; they lied to him with their tongues."

  ON THE FIRST BOOK OF KINGS 13:20

• 1 Kings 14:2

  "At that time Abijah son of Jeroboam fell sick," and [the king], being worried for the health of his son, sent his wife to the prophet Ahijah because he was confident that through the prayers of that holy man he would obtain from God, whom he had repudiated, the healing of his son.

  ON THE FIRST BOOK OF KINGS 14:1

• 1 Kings 14:3

  And he did not want the queen to appear [before the prophet] without a present against the custom of the ancestors. Therefore "she took ten loaves of bread," that is, ten soldiers' biscuits, "a jar of honey and dry fruits": the Greek text has staphylas, that is, grapes, instead of dry fruits. He did not want her to offer a regal present, lest she might appear in her real nature.

  ON THE FIRST BOOK OF KINGS 14:1

• 1 Kings 14:6

  But when Ahijah heard the sound of her feet as she came in at the door, he said, "Come in, wife of Jeroboam; why do you pretend to be another?" He heard her coming in, [the text] says, because he could not see anymore after his eyes had become dim from his old age. Yet through divine revelation he understood that she was Jeroboam's wife, even though she wanted to hide this from the prophet, whom she knew to be justifiably enraged [with her husband]. Therefore the prophet, beginning his speech, harshly attacked Jeroboam and condemned with very severe words his violation of pacts and piety and his oblivion to all the benefits that he had received from the generous hand of God, so that [the prophet] finally predicted huge calamities, the destruction of the kingdom and the complete ruin of [Jeroboam's] entire family.

  ON THE FIRST BOOK OF KINGS 14:6

• 1 Kings 14:25

  Rehoboam spread and increased the idolatry introduced by Solomon after being instigated in this sin by his Gentile mother Naamah. And this seems to be hinted at in the Scripture which reports Rehoboam's apostasy just after mentioning his impious mother. Many examples that occur in this book, such as those of Maacah, Jezebel and Athaliah, amply demonstrate how the marriages made with foreign women had the power to corrupt the customs of the Israelites in this regard. Therefore, since God wanted to punish the offense caused by the violation of piety, he allowed Shishak, the king of Egypt, to enter Judea with a huge army, to conquer Jerusalem, to plunder the temple and the royal house and to destroy everything.

  ON THE FIRST BOOK OF KINGS 14:25

• 1 Kings 15:1-7

  "Now in the eighteenth year of King Jeroboam son of Nebat, Abijam began to reign over Judah," and under his rule the Jews obtained a magnificent victory over the Israelites in a battle, which was greater than all those fought before in their civil wars. It is said that after the two multitudes of soldiers were drawn up in fighting order, Abijam appeared to have four hundred thousand men, and Jeroboam eight hundred thousand. The Jews won, while the number of the Israelites who fell in action was larger than five hundred thousand, which is an extremely rare occurrence in history.

  ON THE FIRST BOOK OF KINGS 15:1

• 1 Kings 15:9-13

  In the meantime, Asa devoted himself to the reconstruction of the ruins of religion. He destroyed the temples of the idols, smashed the statues, set the sacred woods on fire and removed the ignominy of the effeminate priests. He also drove away Maacah, the mother of his father, Abijam. [She] was the high priestess of that abomination, and he chased her off from that place of honor that she was holding and broke her idols and burned them. Therefore, after removing the worship of the idols in this manner, he restored the holy rites of true religion and constantly protected all the sacred institutions for the forty-one years in which he ruled over the state.

  ON THE FIRST BOOK OF KINGS 15:1

• 1 Kings 16:1

  [Baasha] was appointed king by God and was sent to restore the true religion which had been destroyed by Jeroboam and his successor Nadab, and to take revenge on the evil that was committed as well as impiety. He was certainly able to accomplish in the best possible way his first task, as he completely erased the progeny of both Jeroboam and Nadab. However, with regard to his second task, he promoted their impiety by perversely and foolishly worshiping the idols of both [his predecessors] and did not destroy at all the calves made by Jeroboam but incited his own subjects to adore them. Therefore the prophet Jehu harshly condemns the crime of Baasha's ungrateful soul in this passage and proclaims the revenge which will strike him shortly. So Baasha was deprived of his kingdom and life for this reason, and after the killing of Elah, his son and successor, in the second year of his reign, Zimri took hold of the power and kept it for seven days, as is written. Then he was put under siege by Omri in Tirzah, and after the city had been conquered, [Zimri] took refuge in the palace and set himself on fire together with the royal house. Omri, the founder of Samaria, succeeded him. He died after twelve years and left his reign to his son.

  ON THE FIRST BOOK OF KINGS 16:1

• 1 Kings 16:29-30

  This is that Ahab who thought that he would make little progress in the new religion [i.e., idolatry] if he worshiped only the gods introduced by Jeroboam. Therefore he established rites for Baal, the god of the Sidonians, built his temple in the royal city, erected altars and planted sacred groves. And these actions bitterly enraged the prophets and the other worshipers of the true God.

  ON THE FIRST BOOK OF KINGS 16:29

• 1 Kings 17:1

  Exactly at the time when the prophet and father of the prophets Elijah appeared, the rebellion of Ahab and his wife Jezebel had increased to such an extent that they not only trampled the law and fear of God underfoot, nor were content to promote the worship of idols, but even persecuted and killed the prophets and the saints.

  ON THE FIRST BOOK OF KINGS 17:1

• 1 Kings 17:1

  Elijah was sent to prevent Ahab's insane rage and to show with words and actions of power and vigor the truth of the curses that the fathers had proclaimed against the transgres sors of the law of God, as they were not vain threats.… Moses wrote a large book of curses and ordered Joshua to proclaim them before the assembly of all the tribes of Israel with great clamor and loudly. He especially mentions the harsh famine and the other evils that follow it, the deprivation of the rain, the aridity and infertility of the land. Ahab despised and laughed at them, because he saw how abundant his supplies were, thanks to his father who was an impious king like him. Therefore, that arrogant king necessarily had to be punished for his arrogance.But the main reason why Elijah was sent was Jezebel, whose pride the Lord wanted to humiliate and whose falsehood he wanted to disclose. She had actually appointed herself as minister of Baal and had entrusted herself with the religious service for this god. She also proclaimed that Baal was the supreme god who ruled over those living in heaven and on earth and sent rain, watered the skies and gave fertility to the ground. She took as witnesses her fellow citizens, the Sidonians and the Tyrians and the other peoples of Phoenicia who were prosperous in those days in wealth and possessions more than any other of the neighboring nations and were also the most fervent worshipers of Baal. It was with good reason and according to justice that Elijah rose and came at that time of distress, and finally issued a stern rebuke against Ahab and his leaders and threatened to bring on them a sky of iron, as Moses had predicted, and a land of bronze.

  ON THE FIRST BOOK OF KINGS 17:1

• 1 Kings 17:3

  From the typological point of view this symbol has two meanings. The stream [wadi] of Elijah prefigures that, at the fullness of time, the Messiah will come and will send the sinners to the stream that comes out of the sanctuary, just like the one that Ezekiel saw. That is the stream that gives healing to the sick when its waters are applied. The [second meaning is that] the stream is the baptism of the Messiah.

  ON THE FIRST BOOK OF KINGS 17:2

• 1 Kings 17:6

  "The ravens brought him bread in the morning and meat in the evening." The bread represents perfection and justice accomplished together. This is the bread about which Isaiah says that it is given to those "who will live on the heights, and whose refuge will be the fortress of the rocks, and whose eyes will see the king in his beauty." Indeed, bread, which is the principal nourishment of human beings, indicates quite appropriately their main good. With regard to meat, the fact that it was brought in the evening shows two things: the first is the mourning of penitence, as the psalmist says: "Weeping may linger for the night," and the mortification of flesh and the hard toils, which the penitents marching toward perfection suffer. But their grief will become joy in the morning when the sun of justice, which dispels the darkness of sin, rises.And these words have an even higher meaning, because they are also referred to God the Word, who clothed himself with the flesh of our humanity and came to us in the evening, that is, at the consummation of times, and "filled with good things the hungry" through the Holy Spirit, which "God poured out on them richly through the Messiah, our Savior."

  ON THE FIRST BOOK OF KINGS 17:2

• 1 Kings 17:9

  God sends Elijah to a city of [Gentile] people in order to change his hardness into mercy. He who had given him power over rain and dew did not want to withdraw by force what he had granted him. He wanted, nevertheless, to help the world which was tormented by starvation, but only with the consent of his servant. That is why he sends to the big city of Zarephath Elijah, who had stayed hidden to that time in the valley of Cherith, so that he may see with his own eyes the distress of its inhabitants, even though they had given no cause for that suffering, as they had not participated in the rebellion of Ahab. And even if they did not observe the law of Moses, they did not ridicule it, because they did not know it.

  ON THE FIRST BOOK OF KINGS 17:2

• 1 Kings 17:10-12

  When Elijah reached the gate of Zarephath, he met a woman and immediately realized, through the Holy Spirit, that she was the widow about whom God had talked to him. She was there and looked at him. It seems to me that Elijah had asked his Lord whether she was the one, as he was afraid that his severity would be weakened if he began to make inquiries about the widows of Zarephath. And, at the same time, the woman had received the order to feed the prophet through revelation, dream or another means. This is, in fact, what the words of God to Elijah indicate: "I have commanded a widow there to feed you."When he found her barefoot and dressed in rags in the act of gathering some wood, wasted by starvation and made miserably thin, he had the impression of seeing a burned stick, and he himself was ashamed of asking her for bread so that he first asked her for water. Later he added the request of bread. He knew for sure that a jug of flour would not have been lacking thanks to the promise of his Lord.

  ON THE FIRST BOOK OF KINGS 17:2

• 1 Kings 17:15-16

  "She went and did as Elijah said." Consider the faith of the widow, her obedience and charity, and then meditate on the greatness of the reward that he granted her. Indeed it is written, "The jar of meal was not emptied, neither did the jug of oil fail, according to the word of the Lord that he spoke by Elijah," nor did the number of her family members diminish, because, in exchange for the nourishment given to the prophet, her dead child was resurrected.

  ON THE FIRST BOOK OF KINGS 17:2

• 1 Kings 17:17-18

  Observe carefully the tears of that woman, and see her humility in her grief, because she does not at all blame the judgment of God or rise against the prophet. In the humility of her intellect, she recognizes that that sentence struck her because of her guilt, and she says to the prophet, "You have come to me to bring my sin to remembrance."

  ON THE FIRST BOOK OF KINGS 17:2

• 1 Kings 17:21

  "He stretched himself on the child three times and cried out to the Lord, 'O Lord my God, let this child's life come into him again.' " These words contain many symbols. [The Scripture] shows us immediately that through the invocation of the three names a human being will come back to life. If he kills the ancient Adam with the help of the Messiah in the holy baptism. The divine Paul says, "If we have died with the Messiah, we believe that we will also live with him." And what follows agrees precisely with this meaning: "He stretched himself on the child," because in this life, which he will give us after we are dead to that ancient Adam, "he will transform the body of our humiliation that it may be conformed to the body of his glory." And here you can also see a symbol of the triple descent of the Son of God to the dead: the first symbol consists here in the fact that he was made flesh and included his infinite nature into the womb of the Virgin; the second, that he stretched his body on the wood and was crucified; the third, that whoever accepts death lies in the grave and goes down to Sheol, so that, in order to vivify humankind, God consented to stretch his majesty on our smallness. "O ineffable miracle," which Isaiah calls "wonder," "his Lord has come down to the man and has assumed the likeness of a slave."

  ON THE FIRST BOOK OF KINGS 17:2

• 1 Kings 18:1

  "After many days the word of the Lord came to Elijah, in the third year of the drought, saying, 'Go, present yourself to Ahab; I will send rain on the earth.' " The Lord, by giving life back to the child, granted grace to Elijah. He had taught him through the affliction of the child, who had died, that his Lord was also grieved for his creatures tormented by starvation and thirst, even though he did not want to destroy or sever the link of the word of his servant against his will. After preparing the spirit of Elijah through this thought, he calls him and says to him, "Go, present yourself to Ahab; I will send rain on the earth."

  ON THE FIRST BOOK OF KINGS 18:1

• 1 Kings 18:5

  Observe again and see how the Lord orders Elijah to appear before Ahab exactly on the day when [the king] had taken up the heavy burden of searching for food to feed the horses and the mules of his house. This was part of the divine plan, so that the impious king might come to know the providence of God toward all creatures, even toward horses and mules, and to realize how much more the Creator would be ready to make up the indigence of the king if he had not been ungrateful to God and had not lightheartedly taken advantage of his favors. And God showed this same benevolence of his good will and indulgence toward animals when he said to Jonah, "And should I not be concerned about Nineveh, that great city, in which there are more than a hundred and twenty thousand persons, who do not know their right hand from their left, and also many animals?"

  ON THE FIRST BOOK OF KINGS 18:1

• 1 Kings 18:17-18

  "When Ahab saw Elijah, Ahab said to him, "Is it you, you troubler of Israel?" He answered, "I have not troubled Israel; but you have, and your father's house." "It is you and your father Omri who ruined this people, because through your abominable customs and your evil commandments you corrupted their spirit and their worship and ridiculed the holy law that God had given them, and for that reason rain and dew stopped falling from heaven, and people were overwhelmed by starvation. Therefore it is not my words, which are good, but it is your actions, which are disgusting and trouble Israel." And this freedom of speech torments Ahab greatly, but he does not fight back or rebuke Elijah about anything, as is related in the two histories of the kings, so that you may know the authority that the Lord had given Elijah over the spirit of the king and the fear toward his prophet that he had put in [Ahab's] heart. This is what [God] had done in the ancient times to Pharaoh through Moses and Aaron, when they spoke with harshness and afflicted him [with their actions] even more than with their words.

  ON THE FIRST BOOK OF KINGS 18:8

• 1 Kings 18:19

  "Have all Israel assemble for me at Mount Carmel." Now, it is amazing how the king obeyed Elijah, who asked him for a general gathering of the people; and how also the people obeyed him humbly, even though he bitterly reproached them for their evil actions. It is also amazing how his request was granted, when he asked to be allowed to fight against the prophets of Baal. It is certain that they could not find a way to avoid meeting him, and they even looked for him, if it is true what some of the doctors say. And we also know that in our days false and deceiving people do the same. Therefore they thought that the prophets of Baal would make an altar in which they would have someone, who, at their sign, would set the fire and destroy the wood and the bull that were on the altar. And since they were confident in this scheme, they came to the fight, confident of the expected victory and in order to provoke Elijah.

  ON THE FIRST BOOK OF KINGS 18:8

• 1 Kings 18:22

  When Elijah said, "I alone am left as a prophet to the Lord," he was not speaking against the just, because they were no [longer] to be found. Rather he was denouncing sinners, because they had done away with [the just]. He did not wish it to be, therefore, that he alone be found just, and for this reason, he could not be found by them for three years, for he had discovered that they were not worthy of being visited by God.

  COMMENTARY ON TATIAN'S DIATESSARON 7.14

• 1 Kings 18:26

  "They limped about the altar that they had made." This means they had cut the bull in pieces and passed among the pieces lying on the altar by going from side to side. The Scripture shows us another image of this in the sacrifice of Abraham. He divided the animals and saw a torch of fire passing among the pieces. And Jeremiah mentions something similar when he reproaches the Jews because they had become similar to the pagan people and passed among the pieces of their sacrifices: "I will make [those who transgressed my covenant] like the calf which they cut in two and passed between its parts—the officials of Judah, the officials of Jerusalem, the eunuchs, the priests and all the people of the land who passed between the parts of the calf shall be handed over to their enemies."

  ON THE FIRST BOOK OF KINGS 18:26

• 1 Kings 18:38

  Elijah, who on mount Carmel abolished the sacrifices of the pagan priests, ministers of vanity, through the burnt offering which he offered to the living God, gives us a living image of the burnt offering that the Emmanuel made on Mount Golgotha, bringing to an end through his own sacrifice which was offered only once, all the sacrifices prescribed by Moses, as well as the burnt offerings which the pagans offered to their infamous gods. "Then the fire of the Lord fell and consumed the burnt offering, the wood, the stones and the dust, and even licked up the water that was in the trench." You acted justly, Elijah, and quite wisely! Your fire will consume the stones, and the worshipers of the stones will blush for their shame. It will consume the wood, and those who make their gods out of carved wood will be upset and will turn away from their madness. It will consume the bull, so that nobody may ever worship the bull.

  ON THE FIRST BOOK OF KINGS 18:26-38

• 1 Kings 18:40

  "Elijah brought them down to the Wadi Kishon, and cut their throats there." There is no doubt that the people rose against the prophets of shame and brought them before Elijah. But it is not entirely clear who killed them. The Scripture says that Elijah cut their throats. And this is in perfect agreement with the true spirit of Elijah, who was concerned for the safety of the assembly: he tried to be the only one who could be accused of the murder of the prophets. Indeed, he knew that Jezebel would have claimed vengeance for the shed blood of her priests.

  ON THE FIRST BOOK OF KINGS 18:40

• 1 Kings 18:41

  "Elijah said to Ahab, 'Go up, eat and drink; for there is a sound of rushing rain.' " Elijah, after acknowledging that the people, thanks to the miracle that he had showed them, had turned away from their evil thoughts, and that the priests of Baal, their deceivers, had received a just sentence, wisely prophesies and announces the rain to the king. And he asks his Lord for a new miracle, in order to confirm his first miracle and accomplish his promise. Indeed, he had promised his people to give them rain if they repented of their iniquity. Therefore he prophesies [the coming of the rain], because he is certain that God is reconciled with his people in consequence of their repentance and the killing of the prophets who had misled them.

  ON THE FIRST BOOK OF KINGS 18:40

• 1 Kings 18:42

  "And Elijah went up to the top of Carmel." He does not go to Jerusalem in order to offer a sacrifice to the Lord, even though he knows the commandment of the law, which prevents the Jews from sacrificing outside the place that God had appointed as holy for them. He goes up to top of the Carmel in order to ask for rain, even though he knows that Solomon had mentioned the rain in his prayer for the people and the Lord had promised him that he would have given rain to those who prayed to him inside the temple of Jerusalem. Therefore Elijah prayed, so that they might see the miracle, because many of them still had not realized that the famine that overwhelmed them had been sent by the Lord through Elijah, who had prayed to him. In order that the word might confirm that Elijah had bound the heavens and now opened them, it was necessary that the people saw the prophet kneeling down in prayer, in the act of causing the rain to come down through his prayer.

  ON THE FIRST BOOK OF KINGS 18:42

• 1 Kings 18:44

  "Look, a little cloud no bigger than a person's hand is rising out of the sea." Before going up, Elijah prayed seven times. He did this, in the first place, in order to invite the people who were waiting for the rain, to meditate on the greatness of the grace that they received from their Lord; second, in order to teach them that even if their prayers were not fulfilled [immediately], they should not cease from multiplying their prayers until they were fulfilled at the time appointed by God. And at the seventh time a cloud bringing rain appeared, so that they might know that God had released [them] from the bondage of the famine into the abundance of his mercy in the fourth year, even though he had originally fixed the term to the seventh.

  ON THE FIRST BOOK OF KINGS 18:44

• 1 Kings 18:45-46

  In my opinion Elijah accorded a great honor to Ahab, of which he was unworthy, when he ran in front of him like a servant. And there are two reasons for this. In the first place, [the prophet intended] to comfort with his company the terrified and trembling king who was troubled in his spirit by the sudden weather changes that had occurred. It seems that he was taken by a great fear when, in a second, the sun had veiled its light and a heavy darkness had spread over all the land. And in that obscure and thick darkness he saw lightning and heard terrifying peals of thunder and a storm of violent winds and the rain falling like a cataract. Indeed, it was necessary that the atmosphere was clothed with such a dress in order to show the greatness of the sign that God had accomplished before his prophet. But the main reason for this action was that the king, who saw the honor that the prophets, messengers of the Highest, accorded to him, might learn that he had to honor God, his Creator, over all things, might be converted, might fulfill his commandments, observe his laws and obey the prophets sent to him.See the humility of Elijah, and admire his wisdom before the pride, insanity and foolishness of Ahab. I certainly call mad and senseless one who, after seeing the wind, the water, the fire and the weather subjected to the power of Elijah, and hearing the entire people proclaim his power similar to that of God, did not recognize the excellence of his dignity, did not admire his action or honor his person, but in the excess of his pride, let him march before him, as a servant precedes one who is superior to him many times over. Indeed, the king should have let the prophet climb up and sit with him on his chariot.

  ON THE FIRST BOOK OF KINGS 18:46

• 1 Kings 19:2

  "Then Jezebel sent a messenger to Elijah, saying, 'So may the gods do to me, and more also, if I do not make your life like the life of one of them by this time tomorrow.' " The insane woman contemplated that after learning from the king what Elijah had done to the prophets of Baal. However, she postponed the revenge that she desired, until the people, who were around [the prophet], were dispersed. In fact, in spite of her madness, she feared to be stoned if the people discovered her scheme to kill the prophet, who was well-known for the justice of his customs and had been seen in the act of releasing the clouds and making rain and fire, through which he had benefited his people by humiliating the arrogance of the friends of Baal and by defeating completely the famine.

  ON THE FIRST BOOK OF KINGS 19:2

• 1 Kings 19:3

  "Then he was afraid; he got up and fled for his life." It was out of wisdom that he turned away from danger, because it was absolutely wrong that he disposed of his soul, since he had no reason to give it to death, but, on the contrary, he had every reason to keep it alive. And that was done so that the prophets of falsehood might not say that the god—whose worship he had disrupted, whose sacrifices he had despised and whose prophets he had killed—had handed him over to the power of the queen.

  ON THE FIRST BOOK OF KINGS 19:3

• 1 Kings 19:4

  "He came and sat down under a solitary broom tree. He asked that he might die." He hopes for death, but not for the one with which Jezebel had threatened him, that is, the one that would have given the prophets of Baal the pretext to say that Baal had defeated the God of Israel, otherwise he would have never abandoned his servant in such a danger: therefore he had forsaken him by force.

  ON THE FIRST BOOK OF KINGS 19:4

• 1 Kings 19:5-8

  "The angel of the Lord came a second time, touched him and said, 'Get up and eat, otherwise the journey will be too much for you.' " Elijah was sleeping under a tree. Now an angel came to him and woke him up (sleep was weighing him down because of his fatigue, affliction and discouragement) and provided him with strength and comfort through the meal that he prepared for him. The nourishment of the prophet consisted of bread baked in the ashes and his drink of water. "And he said, 'The journey will be too much for you,' " that is, "you will not escape the affliction which you fear, through your death, as you believe, but through your flight. Therefore the journey is too long for you, and it is not like going to Cherith, a place close by. Rather, you are leaving for a distant location among foreign people where you will get peace and prosperity. That is why, until you are allowed to do so, you must eat and drink and prepare yourself to be strong enough for a long journey, because in a barren and desert land, you will not find any food."Allegorically the bread baked in the ashes, which the vigilant [the angel] offers to Elijah, has two different meanings: on the one side, it immediately shows the toils of penitence which the ashes symbolize perfectly, since they are a figure of mourning and of a contrite heart; the unleavened bread soaked in ashes and the water are also the food of the poor and the miserable. But we can say, with greater accuracy, that they are figures of all the righteous, for whom the providence of the Creator has established a course of life in the paths of privation. Therefore he leads them through much suffering, privation of food and a severe fast in order to purify them completely from all the filth of earthly things. Then he guides them to the mountain, which is the perfection and the accomplishment of the saints.

  ON THE FIRST BOOK OF KINGS 19:4

• 1 Kings 19:9-10

  Then the word of the Lord came to him, saying, "What are you doing here, Elijah?" After reaching Horeb, the mountain of God, Elijah spent the night in a cave, and on the next day, when he heard the noise of God coming to him, he went out to the entrance of the cave where he heard him saying, "What are you doing?" And he answered, "I have been very zealous for the Lord, the God of hosts. That is why I have stopped the heavens, so that it might no longer rain on the sinners, or on the earth either so that it might not give them any food, even though this seems to be a mild punishment for those who deserve a harsh and cruel torture. Should I have been quiet and kept silent while I was seeing the apostasy of an impious people that despised your commandments, abandoned your covenant made on this mountain, and exchanged you for Baal, the idol of the Sidonians, and for the vain cults of the pagans? Or should I have endured the insanity of Jezebel, who persecuted and killed your prophets? But I stood, thanks to the abundance of your mercy, because your powerful hand protected me at the Wadi Cherith and in Zarephath of Sidon. And now you have led me to your sacred mountain, even though the mad queen does not cease from setting up ambushes to destroy my soul."

  ON THE FIRST BOOK OF KINGS 19:9

• 1 Kings 19:11-12

  "Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the Lord, but the Lord was not in the wind." Now, after the wind, the earthquake came, and after the earthquake the fire, and [Elijah] noticed that the Lord was not in the earthquake or in the fire. This was the purpose of such a revelation: the Lord wanted to instruct the prophet through various figures in order to correct his excessive zeal and to lead him to imitate, according to righteousness, the providence of the most High who regulates the judgments of his justice through the abundant mercy of his grace. From the allegorical point of view this is the meaning of the frightening signs that precede the coming of the Lord: the earthquake and the fire kindled by the strong winds prefigure the type of the dreadful signs that will precede the final day of judgment.

  ON THE FIRST BOOK OF KINGS 19:11

• 1 Kings 19:13-14

  "When Elijah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave. Then there came a voice to him that said, 'What are you doing here, Elijah?' He answered, 'I have been very zealous for the Lord, the God of hosts; for the Israelites have forsaken your covenant.' " He stayed at the entrance of the cave because he did not dare approach the Lord who was coming to him. He wrapped his face, saying, "The creature is not worthy of seeing his Creator." But he did not move from his first thought, even though he saw the image of the benevolence of his Lord in the symbol that was presented to him, and in addition he experienced his admirable mercy and ineffable love for human beings. Who would not have been astonished by the word of the divine majesty who asked him with love, "What are you doing here, Elijah?" But Elijah did not change his mind or shut his mouth. Instead he rose against the sinners once again and complained about the sons of his people before the Lord who asked him the reason for his flight.

  ON THE FIRST BOOK OF KINGS 19:13

• 1 Kings 19:15-17

  "Go, return on your way to the wilderness of Damascus; when you arrive, you shall anoint Hazael as king over Aram." As I have already said, "the sound of a sweet word" which comes after the storm and the fire divulged this good news. And what follows this manifestation fits perfectly with this context: Elijah, who had so far fled from Jezebel the queen, is now sent to anoint the kings and to hallow the prophets. And he anoints Hazael as king of Aram with his word; Jehu, son of Namsi, as king of Israel, judge of Ahab and avenger of innocent blood with oil; and Elisha [as prophet] with his mantle. Now, since the Lord had decided that those who had been condemned by Elijah because of their rebellion should receive the just retribution for their iniquity, their condemnation was prepared in this way: a part of the people would be punished by Hazael, king of Aram, whereas Ahab and Jezebel would receive their condemnation from Jehu; finally, if anything had been overlooked by them, Elisha would accomplish the task through the authority that the Lord had given him. And the people truly deserved punishment for not turning from their error. Even after learning the truth through the great and obvious signs that Elijah had performed, they did not abandon the worship of Baal. Also the sins of Ahab and Jezebel were great, well known and evident, and both of them had to be harshly punished for that reason. And since Jezebel had appointed new priests of Baal, her god, in order to replace those who had been killed by Elijah, it was necessary that they received the same punishment as their predecessors.In addition, other reasons obliged Elijah to raise Elisha to the dignity of prophet exactly at that time when he was about to leave this world: first, in order to assist him in the time of affliction; second, in order to confirm through his word the event of the kidnapping of his master and his ascension to heaven because nobody had ever heard anything like that before. Therefore [Elijah elevated Elisha to the dignity of prophet] in order to cut short the lies of the priests of Baal who could not commend the works of Elijah, their persecutor, and tried with all their might to persuade the people with false words that the disciples of Elijah had entirely invented the kidnapping of their master and pretended that God had raised him to heaven.

  ON THE FIRST BOOK OF KINGS 19:13

• 1 Kings 19:18

  Through these words it is clear that seven thousand people remained faithful to the true religion of the ancestors, while the others had turned away from it, even though at the time of Jeroboam, king of the ten tribes, it is written that 800,000 men came out with him to fight. But it is wonderful how this small troop was precious in the eyes of the Lord, and how, because of it, he gave a double victory to the sons of their people and to Ahab, their king, who were absolutely unworthy of it. The Scripture says that in those days Ben-hadad, king of Aram, came against Samaria with thirty-two kings. Now 7,000 men with 232 youths, who preceded the troop, came out of the city, and fought against the Arameans, and killed them and defeated that great army.

  ON THE FIRST BOOK OF KINGS 19:18

• 1 Kings 19:19-20

  "So he set out from there and found Elisha son of Shaphat. He passed by him and threw his mantle over him." With his mantle Elijah took Elisha from farming to prophesying. From the symbolic point of view, Elisha represents the type of the apostles to whom our Lord said in the Gospel, "So stay here in the city of Jerusalem until you have been clothed with power from high." Therefore the mantle of Elijah signified the gifts of the Spirit which the apostles would receive.

  ON THE FIRST BOOK OF KINGS 19:19

• 1 Kings 20:20-30

  Here the Scripture relates the two battles of the king of Israel against the Arameans, at which we have already hinted, and the twin slaughters of the Arameans, of which the second caused the death of 127,000 men, as God took his revenge on the impious voice of the Arameans, who said about the true God worshiped by the Israelites, "The Lord is a god of the hills, but he is not a god of the valleys."

  ON THE FIRST BOOK OF KINGS 20:1

• 1 Kings 20:41-43

  In the course of these events Ahab's indulgence toward a man who was notoriously impious and an open and arrogant despiser of divine majesty fully deserved to be condemned, just as Saul's clemency toward the king of the Amalekites was reproached with good reason by Samuel; this is especially true if, as some commentators assert, the same prophet who had promised the victory in the name of God prescribed that a punishment was to be inflicted on Ben-hadad. On the other hand, a mild punishment should have been inflicted on Ahab and his subjects, if they were completely unaware of the will of God. But they could not ignore God's will at all, because the prophet had told them ahead of time that the Arameans would be handed over to them, after the Arameans had violated the majesty of God with their impious insults.

  ON THE FIRST BOOK OF KINGS 20:1

• 1 Kings 21:18-23

  And the Lord said to Elijah, "Get up, go down to meet King Ahab of Israel," and so on. Now, when Jezebel invited Ahab to come and take hold of the vineyard whose owners had been stoned, Elijah went out to meet him, precisely when he did not expect him, and approached him in order to reveal the shameful action which they thought no one else knew about. He reproached the king openly for stealing the vineyard and killing the righteous Naboth. But one may say: Is not Jezebel the one who prepared the death of Naboth? Ahab simply did not accept that his request was rejected by Naboth; he did not want to treat him badly or take his vineyard by force. However, if he claims the vineyard, since the inheritance is due to the king after the heirs are dead, as the law prescribes, we maintain that if Ahab had not sinned at all, it would have been impossible that the justice that absolves those who are oppressed might have wronged him. Nor would the prophet, who reproved him according to the command of the just Judge and had already condemned him twice, [have wronged him].And Elijah said to him, "Thus says the Lord: In the place where dogs licked up the blood of Naboth, dogs will also lick up your blood, and I will make your house like the house of Jeroboam." To Jezebel too, the Lord said, "The dogs shall eat Jezebel within the boundaries of Jezreel." Such are the judgments that Elijah pronounced against the king and the queen: he gives them to the dogs, and the house of Ahab to destruction.

  ON THE FIRST BOOK OF KINGS 21:17