True. She saw the force of miracles; (Haydock) and now was, at least, thoroughly converted. (Salien) CHAPTER XVII. Year of his sojourning at Sarephta. As other six months elapsed before the drought was removed, it is probable that Elias had spent them at Carith, James v. 17. (Calmet) --- Earth. God is pleased to withdraw his chastisement, though the guilty were not yet reclaimed. (Salien) Samaria, and the vicinity. The people could procure corn from a distance. But Achab is solicitous to find grass, ver. 5. Abdias. Some suppose that he was the fourth of the minor prophets, or the husband of the Sunamitess, (4 Kings iv.) or the third of the captains, who were ordered by Ochozias to seize Elias, 4 Kings i. 13. (Tirinus) --- But this is uncertain. He took care of the persecuted prophets, (ver. 4, 13.) judging it better to obey God than man. (Calmet) Himself. So Providence ordered it, that the prophet might declare his sentiments to him freely. (Haydock) --- Achab would go in person, another way, that he might not be imposed upon. He was more solicitous for his cattle than for his subjects. (Menochius) Face, to shew him a religious veneration, due to the servant of God. (Worthington) Kill me, as an impostor, or an accomplice of thy escape, if afterwards thou shouldst disappear, ver. 12. (Calmet) An oath of every kingdom, adjuring all his neighbours to tell if they knew any thing about Elias. (Haydock) --- Achab wished to make him restore rain, or to punish him for the refusal. (Calmet) --- How stupid he must have been, not to perceive that God was punishing him! (Haydock) --- Elias must have kept himself very retired, not to be discovered at Sarephta, which was so near, (Calmet) and where Jezabel's father reigned. But God could render him invisible, even upon the high road, when he went thither. (Haydock) Spirit. Abdias supposed that the prophet had been transported to some unknown country, (Calmet) as he was afterwards to paradise. His disciples imagined, by a violent wind, 4 Kings ii. 16. (Haydock) --- Thus the spirit of the Lord took away Philip, (Acts viii. 39,) and conducted Jesus into the desert, Matthew iv. 1., and Mark i. 12. (Calmet) --- Infancy. This he mentions, that the prophet might take pity on him. (Menochius) A hundred. Hence we may judge how numerous they were. These prophets were not perhaps all inspired: but they had such at their head; and spent their time in working and in the divine praises. They were the salt and light of the earth, the pillars of the true religion, against whom Jezabel bent all her fury, during the first years of the drought. (Calmet) Kill me. He had expressed this fear twice before. Elias perceiving how much he was agitated, confirmed him with an oath. (Haydock) Meet Elias, out of respect, (Abulensis) or rather to upbraid him. Troublest Israel? Thus the wicked esteem those disturbers of the public repose, who will not suffer them to go on in their wickedness unmolested. Thus the Jews complain of Jesus Christ, Luke xxiii. 5. Such a war is better than a false peace: and Achab, in fact, proclaims the praise of Elias, who strove by easy means to make the people open their eyes and return to their God. (Calmet) House. Your impiety has brought on this scourge. I only denounced it. (Salien) Fifty, attached to Baal, and fed by the king; while the prophets of the groves, or of Astarte, lived at the queen's expense. They imitated the lives of the true prophets, to delude the people. --- Carmel was long after famous fo the worship of Apollo, who was the same with Baal, or the sun, Josue xix. 26. (Calmet) --- No mention is made of rain: but it was understood that it would be given, when the people should assemble to hear God's determination. (Menochius) --- Achab durst not therefore refuse to convoke them. (Haydock) Sides: sometimes adoring God; at other times the devil. (Calmet) --- Such an expostulation ought to be made to those who are indifferent about religion. (Worthington) --- You cannot serve two masters. (Calmet) --- They wished to unite the service of both, foolishly supposing that there might be many gods; as some, at present assert that many religions may be pleasing to heaven. (Haydock) --- A word, not knowing the drift of his proposal. But, as they might perhaps rely that they considered Baal also as a god, Elias puts this to the test of a miracle; being convinced that God would never suffer the devils to prevail on this occasion. (Salien) --- They might otherwise have brought down fire, as they will do in the days of Antichrist, Apocalypse xiii. 13. (Menochius) I. Hebrew repeats "I," to make the contrast more striking. Elias alone was present, in this assembly, as the prophet of the Lord. (Haydock) --- He knew that Abdias had preserved 100: but they were concealed. --- Men. The other 400 of Jezabel did not appear. CHAPTER XVIII. Call ye. He does not order them to invoke idols; but challenges them to prove their divinity, if they can. --- By fire. On such trying occasions, it is not tempting God to ask for a miracle. God had given this proof of fire repeatedly, Genesis xv. 17., Leviticus ix. 24., and 2 Paralipomenon vii. 1. He will restrain the devil's power, to confirm the truth, Mark xvi. 20. (Worthington) That they. Hebrew, "which he (Achaz) had made;" (Calmet) or, "which was made." (Haydock) --- The altar of Elias was erected afterwards, ver. 30. The prophets of Baal acted in a foolish manner, (Calmet) as if in jest, but really despairing of success. (Haydock) --- The pagans were accustomed to dance around their altars: --- Pingues spatiatur ad aras. (Virgil, \'c6neid iv.) --- and some would translate, "near the altar." We might apply to these prophets, the verses of Horace:---Dedit risusque jocosque, Dum, flamma sine, thura liquescere limine sacro Persuadere cupit: credat Jud\'e6us Apella Non ego. (Sat. i. 5.) Talking to some of his prophets, (Calmet) or in deep contemplation. (Montanus) --- An inn. Septuagint, "giving oracles;" or, "he is pursuing." (Pagnin) Blood. Strange infatuation! which has nevertheless prevailed in many pagan mysteries and countries. Thus were Bellona, Cybele, the Syrian goddess, &c., honoured and appeased. (Calmet) --- God prohibits this fury, Deuteronomy xiv. 1. The devil always endeavours to destroy or to injure man. (Menochius)"Ipsa bipenne suos c\'e6dit violenta lacertos, Sanguineque effuso spargit inepta deam." (Tebullus) Prophesying, "acting like fools;" (Chaldean) performing their superstitious rites, and singing the praises of their god, &c. (Calmet) --- Sacrifice, by Elias, who had assigned all the morning to Baal's prophets. Perhaps he waited till the time of the evening sacrifice, Exodus xxix. 38. (Menochius) Down, by the false prophets, whose fury the people now repressed. (Tirinus) --- The altar might have been erected, under the judges, lawfully. (Calmet) Twelve stones, (as [in] Exodus xxiv., &c.) intimating that he acted in the name of all; (Menochius) and in order that all Israel might return with one heart to the service of God. (Haydock) --- The prophet did not follow his own spirit in erecting this altar. (Calmet) Furrows. Hebrew, "of two (sathayim) measures of seed." These furrows Elias filled with water, to impede the natural activity of fire, and to shew the miracle in a more striking light; (Haydock) as also to convince all that there was no deceit. An author quoted, under the name of St. Chrysostom, says that the pagans had sometimes subterraneous passages, by which they kindled the wood on the altar, as if by miracle, ita ut multi decepti ignem illum c\'9clestem esse existiment. (ap. Surium iv.) Time. So that the wood was less disposed to catch fire. (Menochius) Again. This effect he hoped for from the miracle. Trench, as if it had been of an inflammable nature. Julian himself was forced to acknowledge this miracle. "This, says he, once happened under Moses, and, a long while after, again under Elias, the Thesbite." Cison, at the foot of Carmel. (Adrichomius) --- Achab durst not protect his prophets, being confounded by the evidence of the miracle, (Menochius) and the unanimity of the people's cry. (Haydock) --- Killed them, by God's inspiration, (Calmet) as impostors, who had deluded the people, and were worthy of death. Sound. It will as surely come, as if you heard it falling. (Haydock) Knees, in fervent and humble prayer. God made his servant wait some time before he granted his request, that he might not give way to vanity. The people were not present, so that there was no danger of their being scandalized. (Menochius) Sea, the Mediterranean, which could be seen from Carmel. (Haydock) --- Hence the rain commonly came in that country, Luke xii. 54. Jezrahel, where Achab had a palace, chap. xxi. 1. (Calmet) --- He stopped for shelter, as he had not time to reach Samaria. (Menochius) Before Achab, notwithstanding the king was drawn by horses, (Calmet) and Elias was advanced in years, chap. xix. 4. (Menochius) --- The invigorating spirit gave him such strength and agility, (Haydock) as Jezrahel was 12 or 15 leagues, (Calmet) or about 36 miles, from Carmel. In the Levant, impostors still run very swiftly before the chariots of princes, to imitate Elias. (Calmet) Afraid. Hebrew, "he saw, arose, and went for his life." (Haydock) --- He was aware of a woman's anger, Ecclesiasticus xxv. 23. Though he goes intrepidly to meet Achab, he flees before a woman, God being desirous that he should exercise humility, (Theodoret, q. 57, &c.) though some think that he had given way to a secret fault; (Calmet) which is a groundless assertion. (Haydock) --- He must confess that all his strength is from above. (Tirinus) --- Mind, to escape notice. (Menochius) --- Bersabee, at the southern extremity of the kingdom of Juda, perhaps fifty leagues from Samaria, and five more from Jezrahel. (Calmet) --- Servant, the boy whom he had raised to life. (Abulensis) Desert. It seems, towards Horeb. (Calmet) --- Tree. Hebrew Rothem, which term the Septuagint retain, "Rathmen." Symmachus has, "a shade." (Haydock) --- Die. Elias requested to die, not out of impatience or pusillanimity, but out of zeal against sin; and that he might no longer be witness of the miseries of his people, and the war they were waging against God and his servants. See ver. 10. (Challoner) --- He does not wish to fall into the hands of Jezabel, lest the idolaters should triumph: but he is willing to die, if God so order it. (Calmet) --- Mathathias entertained the like sentiments, 1 Machabees ii. 7. --- Fathers: that I should live longer than they did. (Menochius) (Ecclesiasticus xxx. 17.) --- If he had been weary of life, why did he flee? His answer to Achab shews that he was by no means timid. (Calmet) Cake, baked in a hollow stone, covered with fire. The Arabs call such cakes, Ridpha. An angel brought this nourishment. (Calmet) Go. Hebrew, "the journey is too great for thee," without this support. (Haydock) --- He spent forty days in this journey, as he did not follow the straitest road. Horeb is only about fifty leagues from Bersabee. (Calmet) --- He might have travelled thither in four or five days. (Menochius) In the strength of that food, &c. This bread with which Elias was fed in the wilderness, was a figure of the bread of life, which we receive in the blessed sacrament [of the Eucharist]: by the strength of which we are to be supported in our journey through the wilderness of this world, till we come to the true mountain of God, and his vision in a happy eternity. (Challoner) --- Horeb signifies "a rock, or dry wilderness." (Calmet) Here. Thy presence is necessary in Israel. (Tirinus) --- Elias had been guided by a natural fear. (Menochius) --- "With how great familiarity is he received by God!" (Tertullian, contra Psychic. vi.) Zeal; ordering the idolatrous prophets to be destroyed, (Menochius) which has enkindled the rage of Jezabel against me. I cannot bear to see the general corruption. (Calmet) --- Covenant; neglecting circumcision, (Rabbins) and almost the whole law. (Haydock) --- Altars. Some had been erected by the prophets, (Estius) as the king would suffer none to go to Jerusalem. (Haydock) --- The idolaters there them down, chap. xviii. 30. Such altars would have been unlawful in Juda. (Calmet) --- I alone am left; viz., of the prophets in the kingdom of Israel, or of the ten tribes; for in the kingdom of Juda, religion was at that time in a very flourishing condition, under the kings Asa and Josaphat. And even in Israel there remained several prophets, though not then known to Elias. See chap. xx. 13, 28, 35. (Challoner) (Worthington) --- Hebrew repeats I, as [in] ver. 14, and chap. xviii. 22. He might justly fear that those had been destroyed at last, whom Abdias had protected. At any rate, none durst appear in public to assist Elias. (Haydock) --- God informs him (ver. 18.) that all is not yet lost. Lord; the angel, his representative. (Menochius) --- God had formerly granted the like favour to Moses, in the same place, Exodus xxxiii. 21. Air. Something similar happened at the giving of the law, and at the propagation of the gospel, Exodus xix 9, 16., and Acts ii. 2. The Lord was pleased to shew his prophet the difference between the two laws: the own was full of terror, the other of mildness. (Grotius) --- He insinuated likewise, that he could easily exterminate the offenders, but he chose to bear patiently with them; (Tirinus) and taught his prophet to moderate his zeal, and, after terrifying sinners, to being them to a sense of their duty by gentle means. (Sanctius) (Calmet) --- "His spirit is most indulgent and mild." .... est tener\'e6 serenitatis, apertus et simplex. (Tertullian, contra Marcion xxiii.) Mantle, out of respect, like Moses, Exodus iii. 6. So the cherubim veil their faces with their wings, Isaias vi. 2. (Menochius) --- Among the Orientals, to cover the face has the same import as when we pull of our hats. (Calmet) Desert, avoiding the towns as much as possible, (Calmet) and travelling through the country of Ammon to Damascus. (Menochius) --- God does not send Elias again into the midst of danger, at Achab's court. (Haydock) --- Hazael. God exercises his authority over all nations, and disposes of crowns. He appoints Hazael to punish his people. It does not appear that Elias performed this commission in person, but by the hand of Eliseus, 4 Kings viii. 12. Neither do we find that Hazael was anointed, but he was "declared king;" in which sense the term is used, Judges ix. 8. (Salien) (Calmet) --- Yet Torniel believes, that Elias really anointed both Hazael and Jehu. He foretold, at least, (Haydock) that they should reign. (Worthington) Jehu, the son of Jospahat, (4 Kings ix. 2.) and grandson of Namsi. (Menochius) --- Eliseus sent one of his disciples to anoint him, (4 Kings ix. 1.; Calmet) with common oil; the sacred was reserved for priests and the kings of Juda, according to the Rabbins. --- Anoint, or call to the ministry, perhaps by placing a mantle on his head, ver. 19. No mention is made of unction. (Calmet) --- Yet the Fathers have hence inferred that prophets received it, as well as priests and kings. (Sanctius) --- Elias had complained that he was left alone. God appoints him a coadjutor, and successor; a person who seemed to have yet made no immediate preparation for the office. His parents were probably known for their probity, and had taken no part in the worship of idols. (Calmet) --- Abelmeula was in the great plain, ten miles south of Scythopolis. (Eusebius) Shall be slain by Eliseus. Eliseus did not kill any of the idolaters with the material sword; but he is here joined with Hazael and Jehu, the great instruments of God in punishing the idolatry of Israel, because he foretold to the former his exaltation to the kingdom of Syria, and the vengeance he would execute against Israel, and anointed the latter by one of his disciples to be king of Israel, with commission to extirpate the house of Achab. (Challoner) --- They left nothing imperfect in the vengeance, 4 Kings viii., and ix. Eliseus sent bears to destroy forty-two children of Bethel; (4 Kings ii. 23.; Calmet) and Abulensis (q. 23.) thinks that he might put many false prophets to death, as the Scripture does not mention every thing, (Menochius) and as Elias had done himself. (Haydock) --- Eliseus may also be the name of some general. (Du Hamel) Will leave. Hebrew also, "I have left," as Romans xi. 4. Septuagint, "thou shalt leave." (Haydock) --- After answering the first part of the prophet's complaint, and informing him that the guilty should not pass unpunished, God lets him know that he is not left alone, but that many thousands (Calmet) even in Israel still continue faithful; so far was the true Church from being in danger of perishing entirely. (Haydock) --- Seven is often put for a great number, Proverbs xxiv. 16. Yet some suppose, (Calmet) that only this number served God out of 1,110,000 men in Israel, 1 Paralipomenon xxi. 5. (Grotius, &c.) --- Hands. To this custom the word adore owes it rise. (Haydock) --- The pagans kissed their right-hand, or the statue itself, when they could reach it, to testify their veneration. Inter adorandum, dexteram ad osculum referimus. (Pliny, [Natural History?] xxviii. 2.) Cicero (in Ver. 4.) mentions a beautiful statue of Hercules, the cheeks and beard of which had been rather worn with kissing; non solum id venerari, sed etiam osculari solent. See Genesis xviii. 2. (Calmet) --- Job xxxi. 27. (Menochius) Mantle, perhaps to signify that he must change his manner of living. (Menochius) Kiss, and bid them adieu. (Menochius) --- To thee. I have no farther orders. Obey the Spirit of God. Hoc age. Hebrew, "for what have I done to thee?" Did I require thee to follow me? Act as God may direct thee. Yet remember the ceremony which thou hast seen, and do not turn back (Calmet) to neglect thy office. (Haydock) (Matthew viii. 22., and Luke ix. 62.) Oxen, to shew that he had relinquished his profession. (Menochius) --- "He makes a vow of them." (St. Jerome, ep. xxviii.) --- Elias waited for him in the field, while he made a feast for his fellow-citizens, at parting. (Calmet) --- Then both probably retreated to Carmel, (Salien) to watch over the instruction of the college of prophets. (Haydock)