Ahab A, acting in a way unworthy of his own piety. For when he had sought out a prophet, and had dismissed the false prophets, and had learned from Micaiah what was to be done, he nevertheless preferred friendship to true piety and religion. Yet, on account of his other virtues, he received the fruit of God’s care for him.
VERS. 38. *Harlots were washing in his blood.* Harlots washing at dawn according to custom, not wishing to wash in the blood intentionally, but—as they were accustomed—in spring water; that water, however, was tinged with blood. And this punishment seemed more bitter than is human custom. Some, indeed, deeming it unworthy that this should be recorded in the Holy Scriptures, have said that all who were partakers of this matter, upon seeing it, ceased thereafter from [their actions], although they did not change their nature immediately; and following this, they were washed in his blood, since the death of Ahab became their purgation; for it obstructed their intemperance and petulance, when that lasciviousness and intemperance were punished in such a manner. The simple and innocent man becomes more cautious, according to that which is read in the Proverbs. Thus, according to David, even the just man washes his hands in the blood of the sinner.
IN THE FOURTH BOOK OF KINGS
CHAPTER I
VERS. 1. *And Moab rebelled against Israel.* The Moabites paid tribute to Ahab, to whose empire they were subject. But he being dead, they despised his son and made a defection from him.
VERS. 2. *In the lattice of the upper chamber.* The house was a summer one, which had many windows, latticed in the manner of a net, which the common people call B *diatretous* (perforated).
VERS. 6. *Idol.* Scripture calls them idols; for they are abominable and odious—a meaning which the word *prosōchthisma* conveys, just as Rebecca says: C *I am weary of my life because of the daughters of the Canaanites*—that is, "I have hated." And David: *and I have not hated it.* Truly, the insanity of the impious is to be lamented. For they not only worshipped great animals as gods, but even the smallest and most odious ones. For what is more odious and contemptible than a fly? Nevertheless, having abandoned the Creator of the universe, they consulted the image of flight concerning their lives. Further, from those things which Eusebius puts forth at the beginning of the *Evangelical Preparation* from the books of Philo, it can be learned that it was a demon, D so-called...
as it were, or rather some old woman, A whom they deified.
*Descendat ignis e cælo.* Those who accuse the prophet of cruelty toward the captains of fifty do not notice that they are blaspheming against God, who sent this fire. For one must know the justice of the divine dispensation, and how it both punishes justly and, in turn, does well. The captains of fifty were clearly in agreement with the purpose of the one who had sent them, as were those following them. For the third, having approached with fairness and faith, having learned by experience the power of the prophet, is kept safe. Some say that because they approached with great mockery and called upon the just man, they ordered him to descend to them. Wherefore, fire descending instead of that, it consumed those impious men, for the correction of B those who should not insult and mock just men.
CAP. II.
*Quia filium non habebat.* For the son always according to law succeeded the father in the administration of the kingdom; and when he died leaving no children after him, the eldest of his brothers. Whence the kingdom of David, until the captivity, descended through sons. But Jeconiah having been captured before he could beget sons, Mathanias, who is also Zedekiah, held the kingdom, being his paternal uncle.
*Et quinquaginta viri ex filiis prophetarum.* To call prophets "sons of the prophets," and men "sons of men," is a Hebrew and Syriac idiom. Just as that saying: "Sons of men, how long are you of heavy heart?" And: "According to your height you multiplied the sons of men, C and had care of them." There were many prophets, as the discourse has shown.
*Rem duram et difficilem petivisti.* He does not say this out of jealousy of grace toward his disciple, but out of concern for other men. For since he himself had disciplined and afflicted men for three years and six months, it was necessary for him who had received a double portion of the grace of the Spirit to produce double works, of which one was the punishment of famine. Moved by mercy, therefore, he says, "You have asked a hard and difficult thing." This we know from the history; for the punishment of hunger was brought upon men for seven years.
*Currus Israel, et eques ejus.* The kings of other nations, equipped with horses and chariots, D fought in battle. For this reason he called the great Elijah the chariot and horseman of Israel, as one who was sufficient, even alone, to overcome enemies and to provide grace and peace to his countrymen.
*Ubi est Deus Elia ampho.* Imitating his teacher, he says nothing, but strikes the water of the Jordan with the mantle, thinking the mantle sufficient for the working of miracles, but the water not yielding, he invokes God
preceptor's, he invokes God, I say, invisible A and inaccessible to men. For "the hidden one" is rendered thus by other interpreters.
VERS. 16. *Sons of strength.* Sturdy, and efficient.
VERS. 24. *And he cursed them in the name of the Lord.* By this punishment, He conferred a great benefit both upon the children themselves and upon their parents. Upon the former, because it checked the wickedness that was growing with time; upon the latter, by teaching them not to bring up their children in this manner, but in the fear of the Lord and the reverence of good men. He also instructs the adults, since He did not even spare tender age. But God’s judgment altogether removed from among the children those whom He foresaw would be worse, by their destruction educating also those who were not such. Moreover, He declared that God avenges the injury inflicted upon the saints in the case of Abraham in Egypt, and in Isaac in Gerar, to say nothing here of Abel. David also says concerning the righteous: B "Those who bless him shall inherit the land, and those who curse him shall be destroyed." And even if they are not punished in the present, they will nevertheless not escape the future judgment.
CAP. III.
VERS. 11. *Who poured water upon the hands of Elijah.* They say this in his praise. So great was the authority and esteem in which that great prophet Elijah was held among them.
VERS. 13. *Has not the Lord called these three kings?* Necessity makes even the bold and confident C fair and gentle.
VERS. 15. *Bring me a minstrel.* David, who was adorned with both the prophetic and the royal office, wisely established the sacred ministry, and ordained that the priests should use trumpets according to the Mosaic law, while the Levites should use psalteries, cymbals, and other musical instruments. They used David’s spiritual melody. The prophet ordered one of their number to be summoned, and while he was playing, the grace of the Holy Spirit, which he calls the "hand of the Lord," signified what was to be done.
CAP. IV.
VERS. 1. *And thou knowest that he was a servant of the Lord.* Some note that this man was Obadiah, the steward of Ahab, who hid one hundred men in caves D and sustained them with bread and water, on account of whom he also had business with a creditor.
VERS. 13. *If you have a word that I may speak to the king.* Since he could provide divine assistance to his guest, he also wishes to honor her with human care and providence.
*I dwell in the midst of my people.* I delight in the tranquility of life, he says, and I live peaceably; nor can I endure to have a dispute with anyone. Thus also, if the Holy Spirit cuts away worldly attachments, He renders every soul, which was already sterile, fruitful.
"At this time, as [is said to] this foolish woman." This God, the Creator of all, said to the patriarch: A "I will certainly return to you at this time, and Sarah shall have a son." By these words which the prophet spoke, he reveals that the Lord of all was speaking through him. For this reason he gave a certain promise.
VERS. 21. *And he laid him upon the bed of the man of God.* Having learned the power of the prophet, she hoped that the child, even though he was dead, would be resurrected.
She said: "Peace." I wish to address him. "Peace to you." Instead of: "Fare well, be in health."
And "The Lord has hidden it from me." For the prophets did not know all things, but only those which divine grace revealed to them. B "If you meet anyone, do not salute him." He knew his desire for praise. For vainglory hinders the power to perform miracles.
And "he put his face upon his face." So that the dead might partake of the life of the living; that is, the spiritual grace which grants life.
*Eidad.* They interpreted [it as]: "He breathed [upon him]." "And he breathed upon him." The others translate [it as]: "He covered."
*Arioth.* The others translate [it as]: "Wild vegetables."
"Take flour, and cast it into the pot." It was not the nature of the flour, but the grace with which the prophet was endowed, that blunted the effect of the poison. Just as salt did not change the barrenness of the fountain [of its own power].
CAPUT V
"Wash seven times in the Jordan." He indeed tolerated seeing him as a leper, as one who was subject to the laws. But he commanded the thing proposed. For the leprosy was of the body, which consists of the four elements. The present life revolves in seven days. Moreover, the cleansing of the soul is accomplished according to the number of the holy Trinity.
And "Namaan was angry." Not understanding that this is our John who washes those who are unclean because of leprosy, and heals them. It is the office and duty of a prophet to send [one] to Him who heals. But to lay on a hand and to cleanse was the work of my Lord Jesus alone, who said only this to the believer: "I will, be thou clean." C For at the word, He also touched him, and he was cleansed from his leprosy.
And "he would not take it." For the prophet preferred the much-desired poverty to all wealth, having anticipated the福音 mandate: "Freely you have received, freely give." D
VERS. 18. *Et propter rem istam propitius sit mihi Dominus.* I crave pardon, he says, if A forced by the necessity of the king’s command, I enter to the false god.
CAP. VI
VERS. 15. *Heu, Domine, et ipsum mutuo acceptum.* This is the voice of one invoking, not of one blaspheming; just as that which is also said in David: “Save, O Lord, we beseech Thee; O Lord, send now prosperity.” But the prophet Elisha demonstrated by the very deeds themselves that the firm word of God, which we had carelessly cast away and could not find, we would receive again through the dispensation of the tree. For that the word of God is like an axe, John the Baptist suggests concerning it, saying: “And now also the axe is laid unto the root of the trees.” And Jeremiah also says: “The word of the Lord is like an axe, cleaving the rock.” This, therefore, which was hidden from us, the dispensation of the tree has made manifest. For since we lost it through a tree, we have received it again through a tree, showing in it the height, and length, and breadth, and depth. For by the divine extension of His hands, He gathered the two peoples under one head, namely, the Father. “For there is one God, who is over all, and through all, and in all.”
*Phelmoni.* As one might say, unto this place.
VERS. 22. *Et remittentur ad Dominum suum.* If they are killed, he says, this great miracle will not become known; but if they return again to him who sent them, he also will know and C learn the power and virtue of our God.
VERS. 25. *Stercoris columbarum.* For the necessity of the siege taught them to use dung instead of salt.
VERS. 31. *Si stabit caput Elisai.* It befitted him to supplicate the prophet, so that he might offer intercession for him before God. But he threatens to kill him, as one who willfully neglects and disdains the extent of that calamity; but, immediately led by repentance, he followed to prevent the slaughter. For this is what is signified by: “Is not the sound of his master’s feet behind him?”
CHAPTER VII [VIII]
VERS. 2. *Habitavit in terra Palæstinorum.* The famine did not press upon the whole earth, but Israel only was chastised by divinely sent plagues, after such diligence and care of the impious. Moreover, the double time of the famine signifies the double portion of gifts which were granted to Elisha.
VERS. 7. *Et venit Elisæus in Damascum.* Elijah, being prevented by D his translation into heaven, could not perform what he was commanded by God to do; namely, to anoint Hazael as king of Syria, and Jehu as king of Israel. This same thing Elisha has now come to do, wishing first to anoint Hazael.
VERS. 10. *Et dic ei: Vivendo vives.* Do not signify to him the
death, he says, so that he might not depart from life with sadness. A
VERS. 15. *And he put his face upon him, and he died.* For he was, as Josephus says, impious and a homicide. For he himself had said: “God of the mountains is the God of Israel.” And having been saved by Ahab, he became ungrateful toward his benefactor. See, moreover, what kind of end a kin-bond contracted with the wicked brings about. For, although Joram was the son of Josaphat, a pious and religious man, nevertheless, because of his wife, the daughter of Ahab, he declined into impiety.
VERS. 20. *And he threw himself upon Edom.* The king of the tribe of Judah ruled over the Idumeans. But Isaac had predicted concerning Edom: “The time will come when you will break his yoke from off your neck.” For now, having won the victory, they refused thereafter to suffer his rule. B
CAP. VIII
VERS. 1. *Take a flask of oil.* Through another prophet he anointed Jehu. For it was advantageous that this be done secretly, so that Joram might also be killed quickly. For if he had foreseen it, it would have been necessary for many to fall in battle.
VERS. 3. *And you shall flee, and not stay.* Lest, being captured, you run into danger. For God wills that we also employ human arrangements and methods. For it behooves those whom God has adorned with reason to use their reason as much as is necessary.
VERS. 11. *Why did this madman come to you?* They were insulting the servants of God as if they were impious, and were calling their freedom of speech madness. But Jehu called the prophet a babbler and a chatterer, not that he was insulting toward him, C but so that he might remain hidden.
*Arameim.* Thus he called the Syrians. For Arameans are Syrians; so also have others explained it.
VERS. 13. *By the gait of Jehu.* For the watchman, having observed that those who had been sent did not return, and since the leader of the crowd seemed to be like Jehu (for his appearance declared it), indicated what he had seen. For some copies have: “God the leader led Jehu himself.” D
CAP. IX
VERS. 2. *Behold, I have turned.* I, he says, as one wishing to seize the kingdom, destroyed Joram; but his brothers, seventy in number, who destroyed them? Was it not a voluntary wrath, which used the most intimate ministers for this purpose? Therefore, the prophecies of the prophets are not in vain.
VERS. 5. *All those endowed with knowledge and cognition.* By "those with knowledge" he understands augurs and aruspices, who were thought to foresee the future. For just as they called the prophets "seers" and "beholders," so also they called these men, as those who supposedly knew the future and secrets.
VERS. 15. *And he found Jonadab.* He himself was a pious and religious man, and so was his family; for they lived in tents under...
in the tents, for they dwelt continuously, and abstained from the use of wine. The prophet Jeremiah also made mention of them with praise. And the words, *And he blessed him*, are the same as, *He spoke to him*.
A *I will serve him much.* One must observe the purpose and the scope; for he did this so that no one might escape by flight; but the priests of God he drove away as if they were unworthy, fearing, of course, that they might suffer some harm.
*From the left of Baalim.* He called the temple of Baal in this way.
CHAPTER X [XI]
*VER. 1. And Ochozias went to Asahel.* For he was a son-in-law of Achab.
*He destroyed all the royal seed.* For being wicked, and having decided to impose impiety upon her subjects and to rule, she wished to destroy and extirpate the royal race, which was pious, throughout. God, however, who wisely governs and directs all things, ordained again that the royal family should be mingled with the priestly; B and that Joiada the most wise pontiff should take to wife Josabea, the daughter of Joram, so that a spark of the royal race might be preserved. For she secretly snatched away her nephew Joas, whom that prudent priest at length restored to the kingdom after the sixth year.
*VER. 4. Chorri and Rusim.* [He means] the runners and the satellites; others interpret them as shield-bearers and satellites. By "running alongside" he means those going before and leading the king. He distributed them into three orders; for he ordered some to guard the king's house; others the vestibule of the temple; and others the other gate.
*Messae.* The remaining [interpreters] have explained this term as meaning *from destruction*. It signifies, however, that no damage had been brought upon the house of God. But the words, *two hands are in you* [are understood] instead of, *you are whole, and healthy, and capable of guarding the house of God and the house of the king*. C
*VER. 8. He who enters into Sideroth shall die.* In the book of Chronicles it is said thus: *He who enters into the house shall die.* Josephus also has the same [reading].
*VER. 11. From the shoulder of the house of the right.* It signifies that the Levites, forming a figure in the likeness of the moon, had their horns joined to the house, and guarded the king who was in the middle. The armed army, however, stood outside, waiting and restraining those who attempted to enter. D
*VER. 12. And he placed upon him the sanctification and the testimony.* The book of Chronicles has *the kingdom* and *the testimony*. *Sanctification* indeed signifies the anointing; *testimony* signifies the royal crown. And they called the *bond* the tyranny, as I said before. He says, however, that he ordered Athaliah to be killed outside the Sideroth. In the book of Chronicles it says, *outside the house*.
*VER. 17. A covenant between the Lord.* A covenant, as those…
the rest of the Interpreters have rendered elsewhere. A For He gave them a covenant and laws, to serve the Lord. But light, in truth, is a good teacher. While He lived, they worshiped God. Yet even so they were imperfect, sacrificing to God upon the high places, and not as in the law of God, as the law had ordained.
CHAPTER XI
VERS. 4. *The money of the estimate of the man.* For He says in Deuteronomy, regarding those who of their own accord offer a gift to the Lord, how many shekels it is fitting for them to give; which money Joas now commanded the priests to collect, and to repair the timbers and stones in the temple. For this is what that *Bek* signifies, which in Paralipomenon says to prepare the house of the Lord, and again, to repair the house of the Lord.CHAPTER XII
VERS. 4. *And the Lord repented, and had pity on them.* He calls repentance the change from adversity to prosperity. VERS. 15. *Take the bow and arrows.* For they did not believe the words as much as the predictions which were made through works. B Assuming, then, that he would of his own accord release many arrows, when the first was sent, he said, "The arrow of salvation," and so forth. But when he sent only three, he was grieved, as if Syria would be overcome a third time, but not receive total destruction.CHAPTER XIII
VERS. 9. *The thistle in Libanus.* C Amesias, having obtained power over the Judeans by the law of war, hoped also to defeat the ten tribes. And he challenged the king of Israel to battle. But he declared the parable, likening himself to the cedar, and him to the thistle. VERS. 14. *And the sons of the mixings of abominations.* This is, the priests of the falsely-named gods, signifying their unruly multitude. VERS. 22. *Elom.* Which is today called Aila, situated near the mouth of the Arabian gulf, which they call the Red Sea.CHAPTER XIV
VERS. 5. *And the Lord touched the king.* The book of Paralipomenon speaks more plainly concerning the affairs of this king. *In the house of Apphusoth.* The rest have translated, *secretly*.CHAPTER XV
VERS. 3. *And he made his sons pass through the fire.* D It seems to indicate the form of error which has reached even our own times. For in certain cities, once a year, some have seen fires lit in the squares, and certain people leaping over and jumping through them, not only boys, but also men; and infants carried by their mothers through the flame, for the sake, as they supposed, of averting evils and for purification. Josephus, however, says that Achaz burned one of his sons as a whole burnt offering to Baal. VERS. 12. *And he saw the altar.* Not to God, as to theto the Creator, it seems to have been constructed, but for some idol. For this is hinted at in the Book of Chronicles, saying: "And Ahaz added to depart from the Lord," and he said: "I will seek the gods of Damascus, them that smite me," etc.
VER. 12. *Brazen altar.* Which Solomon built.
VER. 18. *Covert for the sabbath.* He had a place before the temple, where he used to sit before the time of sacrifices, or even after they were finished; he placed this inside the temple, and moved the king’s entry, making the access through the priests' circuit; this itself was also impious. He did this, forsooth, so that if the palace were ever besieged, he might be able to enter the temple without fear and danger, having an adjoining C entry. For this is what is signified by the phrase, "from the face of the king of Assyria."
CAP. XVI. [XVII.]
VER. 10. *Images, and groves.* The rest everywhere interpret the grove as Astaroth. But this signifies Astarte, that is to say, Venus. He says, moreover, that in every place altars had been erected to demons, not only in cities and villages, but also in towers placed along the road, in which a few people were accustomed to keep the night watch and give signals by raised torches. In this place, however, he called the high places of demons "groves."
VER. 11. *And they wrought.* By this means he seems to call their agreement with the nations and all those who taught them impiety, as is latently hinted in what follows. *And they made an Ephod* fit for the predictions of augurs, even Judah itself; not, indeed, because of the division of the kingdom, as someone might say, and because Jerusalem was far away, was Israel impious, since even Judah itself was such.
VER. 23. *And Israel was carried away out of their own land to Assyria unto this day.* This also signifies that a later writer from among the prophets, who recorded what happened in their own times, transcribed the history. Moreover, he clearly described the affairs of the Samaritans who now are, whence they are, and how they observed the law of Moses out of necessity.
VER. 26. *They knew not the manner of the God of the land.* For they suspected the Creator of all things to be a particular, that is, a localized, being. D
CAP. XVII. [XVIII.]
VER. 4. *The brasen serpent that Moses had made.* Not that it should be worshipped, but that it might foreshadow the work of salvation; to this, he says, the people perpetually burnt incense. *And he called it Nehushtan.* In the interpretation of Hebrew names, this is rendered "brass." From this I think the Ophites (and this is a most impious heresy) are called Esthenes.
VER. 10. *At the end of three years.* For three full years the siege of Samaria lasted.
"I have sinned; turn away from me." Achaz, the father of Hezekiah, having called upon Theladphalasar for an alliance against the Syrians, promised that he would pay tribute, and he continued to provide this. Hezekiah, however, did not pay the tribute that had been imposed; but when he saw the preparations for war, he promised that he would pay it. A
VERS. 16. The doors of the temple of the Lord. For the royal treasuries were not sufficient; wherefore he turned to the sacred things, according to a certain custom, due to the pressure of necessity, lest the enemy should burn both the temple and the city. But after the need had passed, they were accustomed to replenish them from the spoils of war. Now, however, he even melted down the golden doors which he had made, and their hinges.
VERS. 22. Did he not destroy his high places? The historian signifies again that they call not only the groves of the demons "high places," but also the altars consecrated to God, the creator of all, in lofty places. B
And he said to Judah and Jerusalem. These things Rapsaces said, being, as is likely, a Hebrew, who had either defected to the Assyrians of his own accord, or had been enslaved, and, having shown favor to the Assyrians, was emboldened [to influence] the army. For he was using the Hebrew language to deliver his speech.
CHAPTER XVIII.
VERS. 3. The sons have come even to the pangs of childbirth. We are consumed, he says, in spirit, hearing those unspeakable blasphemies; yet we are not able to punish those impious men. Wherefore we beseech God, who has heard those blasphemies, to teach the profane that not one of those whom they call gods exists. C
VERS. 7. Behold, I give a spirit in him. Signifying, I think, fear. For the divine Apostle thus spoke: "For God has not given us a spirit of fear."
VERS. 36. And Sennacherib departed. Sennacherib escaped death at that time, so that he might make known to all how great the power and might of the God of the Jews is. But he was immediately slain by his sons, and paid the just penalty.
VERS. 37. Ararat. Armenia.
CAP. XIX.
VERS. 17. All that is in your house shall be taken away. Because it was necessary to teach the power of God, and the care which he had met with, he showed that the riches which he had acquired had nothing firm or stable. D
CAP. XX.
VERS. 2. And Manasses did evil. Manasses testifies that nature does not prevail in rational beings, but rather the will and judgment. For he abandoned the pious way of life of his father, and followed the contrary one.
VERS. 5. All the host of heaven. The sun, and the moon, and the stars.
VERS. 12. Let both ears tingle. Understand this as fame or report, which brings terror and horror.
VERS. 13. *Measurement of Samaria, and the weight of the house of Achab.* I will surround them also with the same evils: so that, just as famine consumed some of them and war others, the rest were led away into captivity, and, just as I destroyed the house of Achab, I have handed them over to utter ruin. A
VERS. 16. *For Manasses shed innocent blood.* For he was removing from the midst precisely those who opposed themselves to his impiety and announced the divine wrath to him. They say that he even sawed the prophet Isaiah with a saw. But the book of Chronicles B says that Manasses, when he manifested repentance, received restoration.
CHAPTER XXI. [XXII.]
VERS. 8. *I have found the book.* Of Deuteronomy.CHAPTER XXII. [XXIII.]
VERS. 5. *Masuroth.* [This] is the name of a star, in all likelihood of Lucifer.VERS. 7. *The house of Cadesim.* He equivocally called the demons "holy." For *Cades* signifies "holy." But as for the grove, as it has been said, the others expound it as *Aseroth* or *Astaroth*, which signifies Astarte. And they set up inside the temple of God a statue of Venus. As to that in which the women were weaving, Aquila interpreted it thus: *Where they were making garments for those who had committed fornication away from the Lord.*
VERS. 9. *But the priests of the high places did not go up to the altar of the Lord.* He has not again called the altars of the idols "high places," but [he calls] those built on the high places the altars of God. He did not permit those who were of the priestly lineage to go up to the altar of the Lord, which was in Jerusalem, unless they ate unleavened bread. But if they had sacrificed to idols, the godly king would certainly not have granted them forgiveness.
VERS. 10. *And he defiled Apheth.* According to the Hebrew interpretation, it signifies "a fall." And it was a place where they led children through the fire to Melchol, an idol of the Ammonites. Symmachus rendered *Pharuri* as "of the guard." *Amessaoth.* Destruction.
VERS. 18. *The bones of the elder prophet were preserved.* Therefore he was not a false prophet. For otherwise his bones would not have been preserved. D
VERS. 25. *There was no king like unto him.* He said these same things above concerning Ezechias, that after him no one such arose. But since he now prefers and places Josias before him, it is manifest that he is placed before both Ezechias and David. Therefore, he did not now compare them with one another, but with others who were accounted as godly, such as Asa, Josaphat, and Jonatham.
VERS. 30. *Achaz, the son of Josias.* Jeremiah wrote more fully of the affairs of Achaz, Joachim, Jechonias, and Sedechias. He calls the son of Joachim, Jechonias, but the book of Chronicles [calls him] Joachim. Him the Assyrian, having released from his prison, kept as a companion at his table, with the Lord, by whom he had been struck, restoring him to wholeness.