Literal Commentary on Kings

Again, the literal interpretation of the Book of Kings. King David grew old and entered into his years, and he was covered with garments—not because he had no garments, for he was not lacking, nor because of great old age, for he had not yet reached extreme age; but just as he could not be warmed by garments, his body was chilled by fasting, vigils, and the labor of repentance. And Abishag warmed him—not so that she might warm him, for the body of an old man is cold, but so that she might be warmed by the fire of lust for the body that had been purified by the murder of Uriah's wife. No king arose from the true sons of David, because he swore to Bathsheba that her son would reign, and he fulfilled it for her, and because the people knew that his sin had been forgiven. Otherwise, not even Bathsheba would have become queen; and from the time she fell with him, God made her queen, so that everyone might perceive that his folly had been forgiven. David did not kill Joab through his brothers for killing Abner, because he was a general, lest the people be divided against him. Nor did he kill his servants who had incited him, or because he was angry at Joab for going out to battle—for he did not kill either Joab or Shimei, who cursed him, when he ought to have killed Shimei, because it is written in the laws that anyone who curses God and the king shall die. But because he overcame and turned back, and it was considered that he had not died, and that he had not been seen to transgress the law, he commanded his son to kill him. And Joab, who seized the horns of the altar with his brother, as it is written in the law that one who seizes the altar is not to be killed—for Shimei he established a law that if he kept it, he would be saved, because his father did not command him explicitly to kill him, but said, "Act according to your wisdom.

...the Edomite, because he asked Abishag from the king, Joab and Abiathar the priest. For when he took the queen, he prayed with her behind him and said, “If only I had been worthy of the kingdom, I would not have taken the queen.” And concerning his saying, “The kingdom was fitting for me,” he did not delay Solomon’s killing of him, because if the kingdom had been divided, truly God would have sat upon the earth. This is interpreted: He was roused and desired the vessel of the house, and desired the lands and the house that was built for him. Then, when it is said that God sits, this refers to the immovability of nature and the eternal stability of the one without end. Again, he sits upon the earth. When he sat upon the cherubim, he revealed himself in flesh before Israel, and he sat in the tabernacle and taught from between its curtains. Again, he sits, he sits in the heart of those who believe in him and dwell in him. The cause of the famine in the days of Elijah was sin, because the people worshipped the idols that were in the works of Ahab and Jezebel; and also the peoples of all the land were perplexed by that famine, because of their evil and because they worshipped idols. But the famine did not cease from the land until he said, “He did not restrain the sacrifice in the abyss,” as it is written, and he was silent and his heart was grieved.

...her. And until he said, "I said," and not until the Lord said, because he worshipped the gods of the nations and the idols of Ahab, for this is the reason that he brought in the beginning the curse: they bound and loosed, whether gods or not, and also that there is authority for the angels of the commandments that they bind and loose, and not only Israel, for whom the covenant was abolished, but also the entire people, because he drove the nations and also gave them a sign, and that Israel could not find patience with the nations and did not feel hunger when they could find bread, and that the hope that was found for the nations did not cease: they increased their gods, and Israel said that the gods of the nations are more beneficial: and they also worshipped with the nations: because Israel worshipped their gods, this calamity happened to him. Go, hide in the cave, O Lord, with this, the nations perceived that the god of Israel caused hunger, because they accused him before the nations, and through the request of Elijah, the heralds of Ahab made known that Elijah had bound the heavens. He hid in a cave and not in another place, as Jeremiah concealed, because he tasted the pain of mixing and offered a petition on behalf of the world when he saw that even the waters of the cave had dried up and the world was in turmoil, he sent her to the woman, because of her excellence, that she was a lover of God: and strangers: and he did not leave her to be distressed by hunger, and her excellence was known, for when he asked for water and bread, she immediately brought them to him: she was a gentle word and lived with him and fed him, while this was a reproach to the rocks, and it prevented the acceptances from the death of hunger: God put her son to death by another death, as when he was appeased concerning this death, he was appeased concerning the deaths of hunger.

...her. And he intended to kill his son, as if the Lord had commanded him: "If you see one, kill him immediately, whether he be one of the many, you intended to make them like stone, as Ahab did." The widow is a type of the church of the widow, with the cross, and she has a husband, the Messiah. The bread is the mystery of the body, and the oil is the mystery of anointing. Three times the child was anointed and healed: a type of those who die in sin and confess in three persons, and live through the three gatherings of baptism; and also the Messiah, on the third day, rose over Adam, his brother. And they bring him ravens as food. Some said that because Elijah was a priest, when his companions saw that before Ahab's wrath he fled, they set his table, and the raven, by the command of God, would take and bring to him; and it was not an angel that appeared as a raven. Others said that a certain prophet who feared God was revealed this, and he would cook and set meat and bread in the morning, and a raven would come and bring it. Others said that from Ahab's table a raven would snatch and bring it. Others said that from the table of Jehoshaphat, king of Judah, from the house of the Magars, and this by the providence of God, this is not remembered by the wicked. Ephraim said that bread without leaven and raw meat were sent to him anew. The opinion of the orthodox says: "A new creation does not exist, and God cannot make something from nothing; but do we not see that he made bread from something?

...a foul bird, as if in the Law it was brought for food, teaching that there is nothing in creation that is unclean, and that the Law was weak and destined to be abolished, and that the laws of the priests were not established. Elijah appeared first to Obadiah, teaching the good deeds that Obadiah did, who fed the priests and was hidden with them because of the priests of Elisha in the caves. And this that he said, "I alone am left," he said this not because he boasted that he alone was righteous, but he lamented the destruction of the righteous, because it grieved him concerning the loss of the righteous. The seven thousand that were left revealed to him concerning others who did not fall away from the truth. Under the mountain, with heaven, he destroyed fifty and fifty, because Ahab and Jezebel commanded that when they went down with them on the road, they would break them limb by limb; and when they were angry with him, they called him a prophet of God, and when they were angry with him, they called him a prophet of God. But he, knowing by the spirit their wickedness, burned Ahab. At the time of the third, when Ahaziah son of Ahab was established, he sent after him truly, and she went down to him with messengers and covered his own wickedness. He set up an altar, but it was not an altar that he sought there, and he overturned, but he called the overturning the abolition of the sacrifices and offerings that were at that time. He made a free space like a house of measurement, like a house of seed of one seah, he dug around the altar, as if to cut off the cause of evils, as if the hidden stone were there in the sacrifices and the burning. Its physicians, he sanctified and purified it. Elijah, the mystery of Christ.

The mystery of the altar: the heart of the people, which was perverted and led astray by idolatry, and the Lord set it right, as Elijah set right and abolished the altar. The twelve stones: the mystery of the twelve apostles, upon whom the world of spiritual sacrifices ascends; and pure thoughts in the beginning of the Gospel; and the first stone, Peter, upon whom the Church was built, the altar of the cross. The ox that was sacrificed: the mystery of the Lord who was sacrificed for the world. The trench in which the water was dug: the mystery of baptism, which surrounds the altar and is placed near it. The four channels that are filled three times over the altar and over the fires that are twelve in number: the mystery of the twelve apostles, the spiritual channels that poured forth spiritual waters, that is, the river of teaching. Elijah raised his eyes: the mystery of the Son, who said, "He who glorifies the Son glorifies the Father." The fire that came down and consumed the water, the sacrifices, and the stones, and dissolved them: the mystery of the fire that the Lord cast upon the earth, or of the Spirit that raged like the tongues of fire in the upper room, which burned up the worldly honors and lordships and the moisture of the moistened materials and the hard hearts and those like stone, and softened them. You turned their hearts, O fire, when you burned the twelve stones, turning them from the fear of demons. The fire consumed the stones, by which the worshippers of stones were shamed; it consumed the wood, by which the worshippers of carved images were shamed; it consumed the oxen that did not worship calves. It did not spare the others who cursed the priests, but it killed, so that you would not be compared with murderers, Jezebel. For previously the priests of Baal had made the altar and gathered the people.

and they were clothed as was their custom, their bodies were pierced and they cut themselves according to the custom of the worshippers of demons, as Baal had mercy on them and came to their god, and they were being baptized, saying, "Behold, he has come to him and has drawn near," for the coming of Baal in response to Elijah's prayer was a deception of his own making. Baal was occupied, for fire was hidden beneath the stone, and by the command of God his soul was separated from his body, and he remained in a state without corruption. Again, that which they called the occupied Baal is a mystery of the erring ones, who from the beginning until the end were led astray by the slanderer and were not helped; nor did they turn from their wickedness until the sword of the Messiah came and killed them, as Elijah killed the priests. After these wonders, he fled and feared Jezebel, although he was well able to save himself, so that he would not become proud in what he had done, and so that he would not cause God to be despised; for if they worshipped lifeless idols, how much more would they worship Elijah, who had performed such mighty deeds, as they did to Paul and Barnabas? And again, he did not wish that the freedom of Jezebel should prevail, and that he should teach many not to rely on wonders to overcome the persecutors, but to flee, lest they be hindered, or lest they become arrogant over the persecutors, or lest they fall into pride because of their courage. "What are you doing here, Elijah?" she asked, when he was in the cave, so that he would not become proud that he alone worshipped her, and so that he would teach the seven thousand who were with him not to worship Baal.

the spirit of the Saviour of the mountains, because of the deeds of his servants, the spirit; and that Elijah did not again do what he did in the matter of the binding of the heavens and the killing of the priests; and that he taught his successor gentleness, showing him the spirit of the Saviour of the mountains, and the trembling and the fire; and while he was with Elijah, he did not speak with him; and as if he were saying this to him: "If you had come not in spirit and in trembling, I would have spoken with you; and you would not have said again, 'I am,' when not in Elijah did you wish to come to destroy the wicked ones by force and fear and trembling, but by gentleness and persuasion; and this is that which is in a gentle voice: 'How many times have I told you that you are a head of the praying ones, and woe to you and to all the wicked ones after you, that by a voice of trembling and fire and harshness of error and anger you will be destroyed, but by gentleness.' And to this Christ taught his disciples, when they wished to be like Elijah, when they were not received by the Samaritans, and he covered his face with anger, Elijah wished to cover his ascent, so that his boasting would not be perceived." And again he did not reveal it, because he knew that the Lord had revealed it, that when the Lord revealed it, he was not able to cover it; and he did not wish again to make known that it would not be difficult for Elisha when he was shorn from him, and that he would not ask of him anything difficult, as if the hardship of the people had increased the request. The Lord divided the Jordan and passed him through it, and immediately Elijah the prophet went up upon it; as if by this wonder Elisha was confirmed that Elijah was truly taken up, and he did not seek him again, nor did others; and upon this, clearly, his ascent was that Elisha was emboldened and asked for all that he wished, and that he was confirmed in prophecy. The men of the village came to Elisha, that is, Elijah, the mystery of Christ. The village is the world.

the waters of evil teachings, the bitter thoughts of sinful things. The earth of the heart of the people who were revealing from the knowledge of truth. The new trumpet of the apostleship: because the conduct and the law were abolished from them, and they became new in the Messiah. Again, the trumpet of the virgin; again, the trumpet of the Messiah, who is the new praise. The salt of the good teachings: they were terrified of the bitterness of sin and they restrained the laxity of thoughts, and they cleansed the pride. The source of the accuser, which was the cause of healing; the remedy of the wicked against the health of that first one of the life of immortality. It was not that he died and revealed, but that they were dissolved from the bitterness of the poison which was mixed in the accuser, and the simplicity of their thoughts was sweetened; therefore, the dead are not found in sin, nor are they revealed from knowledge and faith and hope and love. Another sign: that also the Gospel preaching, with the immortal life, other lives which are far from that which is about to come to you. Again, the setting of the city was beautiful; they testified concerning the strength of the creation which was created without sin. The evil waters are the people who were corrupted by the hand of the accuser who led them astray. The people of the city: the holy fathers. The evil waters and the earth are of fruits which are not fulfilled as is their due, and the length of the lives of the wicked, who were of few waters, were dying. Again, the bald one went up; when they learned from their fathers, they were saying that the Sabbath would come and would distress you and take you to a faraway place, as it took your master Elijah; for the bald one is strong and carries everything that it can, like that which is in your bald heads which press you; the youths who thirsted for Elisha: the mystery of the Jews who thirsted for my Lord.

They were calling him "the bald one," just as the Jewish Samaritans and the Jews called the Messiah "bald." The bears of the city, the young men, Ephesion and Titus, who destroyed the Jews. The young men who mocked and cursed Elisha, not because of Elisha's youth, but because they were sons of the priests whom Elijah had killed. And they heard that Elijah had ascended and that Elisha had come there, and they taught Elisha's disciples to go out, to laugh, and to say, "You too go up to heaven, just as your master Elijah went up." Because they laughed at Elijah, they cursed Elisha, and they divided the two bears. Through the prayer and supplication of Elisha, water came from the rocks without rain, and the kings who had gathered there drank, so that there is no benefit in the idols of the nations. And this miracle of the water was from God and not from nature. And he brought up his firstborn son to the high place, for Ahab had subjugated the Moabites, and they were paying him tribute. And when Ahab died, they rebelled against his son, and he and Jehoshaphat the king, and that one of Edom, went up against them. And when he saw that the king of Moab was victorious, he brought his son up to the high place, so that he might show that he was submitting to him, saying, "Behold, the one who inherits the kingdom of my father; now I submit to you and I give you tribute." And when he feared that he would open the city, lest when they entered he might not be able to fight with them, he sacrificed his son on the wall before their eyes, so that they might have compassion on the rest. Others say that he brought up his son and sacrificed him to his god, so that he might be saved from death: the shame of one who does not love God, like the rest of the nations who love their gods.

The fathers of the people again saw that this impiety was because of the fervor of his love for his god, that he sacrificed his son without hesitation. The people, however, who saw the miracle of the water and the destruction of the kings of Moab, did not confess God like them, and wrath came upon Israel according to the word of the book. Others said that when he saw the miracle of the water and the sword, he went mad from his thoughts and approached the sacrifice of his son to the living God, as also the text opened because it was hidden from him, and he was saved, and wrath came upon Israel because they did not remember the brotherhood of Lot, the father of the Moabites and the people, and especially when they saw that he sacrificed his son and confessed that he would offer tribute. Others said that because the people feared the sacrifices of Moab and were terrified, they divided against each other, and wrath came upon them because of the weakness of their faith. And the son of the woman who was given as a son to the Shunammite through the prayer of Elisha died; after that he died as they knew that he was given through prayer when he would grow up, and because they did not confess when he was given, he died, and the life that they learned from others, that the one who saw him gave him with the root, and the mother of the child believed that he could grow up, and she did not inform her husband about him. The Lord concealed the matter until the time and day that was destined to be revealed, for it was not necessary to reveal it for her sake. And he gave his staff to Gehazi, the miracle being wrought through the hands of Gehazi, though it was not fitting that a sign be performed. He sent the staff, just as Moses performed miracles, and because Gehazi did not reflect on Elisha, the Lord did not allow a miracle to be through his hand. And another: when he was commanded not to bless the people, he transgressed the commandment and blessed.

The prophet commanded that the man not bless him, so that the mystery would not be revealed through a greeting of peace and a salutation. But he blessed and revealed, and the miracle was not performed through him. Again the miracle was delayed through the hands of Gehazi, because it was through the hands of Elisha that it was to be performed. He who was mistaken about the mystery of Christ, when he stretched himself over the dead child, being a boy, and placed his mouth upon his mouth and his hands upon his hands, he brought him to life, and he walked about the house once. This signified the circumambulation of the Son in the house of this world, and the descent to Sheol by his own person, through which he revived Adam and brought him into Eden and restored him to the body, which was not at the first time when he stretched himself over [ ] his brother. This is the mystery that was not when the Word was proclaimed, life for Adam, but through his death in the flesh. That the boy came out seven times is an indication of the dead child, that through the circumambulation of the Word he cast from him the weight of sin and the seven works of the accuser, and stood with the baptism of sin, and received the seven works of the Spirit. Afterwards the spiritual eyes were opened, so that they might see God purely. Death in the sanctuary was made known through the deeds. And he cast flour into the sanctuary; it was not flour that turned the poison into deadly venom, but the prayer of the prophet and divine power. Also for that which flew in the air, deadly poison was made into the prayer of the healthy, and they were a mystery of signs for the faithful. And that the poison of death was drunk and did not harm, with twenty loaves he satisfied a hundred prophets. This is the mystery that Christ performed three times in his ministry.

He came with him at the first time, and Elisha did not allow him to enter his presence because he was a leper; and the law does not command that a leper enter the camp, nor into the house of a prophet. And another reason: he left his faith to his own will, and his knowledge that he has no doubt concerning what exists, and his learning that the God of Israel is the Creator of the whole creation, and that it is possible, through the command of a prophet, to cross the Jordan and to cleanse leprosy, something which does not exist by nature. He came with him, a hidden mystery of the incarnation. By the sevenfold works of the Spirit, a complete purification was found for him in baptism, and as in divine mysteries, by the waters of baptism, they are elevated to heaven. And his flesh was changed as if he were a child who is baptized and receives the Spirit; they are changed like children and become worthy to enter the kingdom. At the second time, he came to the prophet because he believed and was purified. He asked for earth from the ground, as much as the dust of the altar, and he offered sacrifices upon it to the God of Israel. Elisha forbade him this, when he saw the poverty of his pure intention, and another reason: because it was with the peoples, and he did not place honor upon them. He took nothing from him, because there is no need of the saints for earthly things and their trust is in God. And another reason: because divine gifts and powers are given freely, and freely they ought to be received. Gehazi ran after him; it was revealed to the prophet in spirit what Gehazi had done, and he made him a leper, as Naaman and Israel knew, that he had not sent him and that shame would arise from him.

Gehazi the leper, because he coveted money that was not his, and he lied about the prophet, and he did not again reveal himself when he was questioned by the prophet; and he grieved along with the bodily wealth that he took, and he also clothed himself in leprosy. The prophets said that after the truth of Gehazi became known to Israel and to the people, he approached the prophet with a request and he healed him again. And it is known from that which was narrated that Gehazi was astonished at the wonders that the prophet performed for the king, for the king of Israel was not able to compare Gehazi to the servant of his people, nor to the word of his house, unless he was cleansed from his leprosy. The house of the prophets. The mystery of the grieving and the righteous. The place of Elisha the prophet of the Assyrians, the worship of idols and sin pressed upon the prophet of the Assyrians until he left God and served creatures. Elisha is the mystery of Christ who willingly went to the prophet of the Assyrians, and with difficulty at the Jordan, as it were, he made him pass through baptism; and with Elijah, who was revealed to him there, was for him a place, as it were, a shade under which to shelter under the commandments, the gospels, and the rocks of God, in which they dwell while being saved from the heat of the suns of the servants of the sun, which are known. Go, come with him, the mystery of that which the apostles feared from the peoples, and the Lord said to them, "Behold, I am with you; I am with you until the end of the people." Again, the house of the prophets, the mystery of the apostles, that Elisha was a house for them: of sacrifices and laws, and they sought to see the spacious house of the church. Elisha is the mystery of Christ who went with them and cut the known mysteries for the purpose of the church. He who sank his iron: the mystery of those who held the weapon of the spirit in weakness, and they were not able to stand by themselves. Again, the iron that Adam sank in sin.

The wood that sank the heavy one: Samuel, who descended after Adam and not. The piece of wood is a mystery of the trees that were cut off from sin and slander: and they learned and were baptized in the river: and he made that which was completed in that house known as the church. The iron fell into the water—a mystery of that which is learned for the gospel of the river that is revealed to the desires. The mighty power that is hard is hidden in the boats: and they are not able to cut themselves off from sin. This is the lament of Elisha: when he perceived the power and help that was taken from him because of the boats: then he awoke and turned to the blindness and the former negligence. Concerning him, Elisha cried out: "Did I ask anything from the world? For I did not think that I would be hindered from you toward discipleship or toward the preaching of earthly desires." And just as Elisha turned his iron, so God, when he saw a man who repented, had mercy on him and turned him toward himself. And this, when he saw that he cast away from himself the heaviness of sins and the pains in the waters of repentance, then he turned as if by a miracle—that heavy and hard power, and he sank that light and floating thing which was the cause of the sinking. The king of Edom sent an army after Elisha—either because he sat with him, or because of his deeds—and immediately it defeated Israel, and it remained with a foolish and mad king. The hidden secrets of your summer are revealed to him: just as when you wish to destroy him, it is not revealed to him.

And the prophet went out to go to Samaria while the army was surrounding it. His young man was afraid, but Elisha, when he saw the angels surrounding him, strengthened the heart of the young man and prayed that his inner eyes might be opened, so that he might see the angels surrounding him. And this happened first because of the excellence of the young man. And when the prophet received forgiveness, and not because of his fear did he complete his matter, he saw the camp of angels surrounding him. The murderer sent to take his head. The king consulted about Elisha, as one who might be able to save him, but he did not save him. His servant at the door was revealed to the prophet concerning the murderer, and he commanded the elders to close the door, because he knew that his master was about to come after him, because he was afraid that in haste the murderer might kill the prophet. But the Lord saved the prophet, and not the king. In the last year, he sent to kill the prophet, because he marveled at the hope of repentance and prayer. And because of this, the sack was hidden. But when he saw that he prayed and approached repentance and was not hindered, he sent to kill the prophet. And immediately his error became his salvation. But he delayed in this because he was seeking to kill the prophet. Amaziah, when he approached with Joash king of Israel, Jerusalem was opened, and afterwards he was killed with his servants, and Uzziah reigned and did well, for he was rich in treasures. He sought to place incense and cover it, but Zechariah the priest, when he was at the altar, there was a great earthquake and a voice that said, "Not for you, Uzziah, but for the sons of Aaron.

eyes would be opened, and he saw the army of angels surrounding the prophet. And when the young man saw them, he was strengthened and went with Elisha. And Uzziah was afflicted with leprosy because he desired to serve as king and also took the priesthood and sought the bread of the priests, while he was not lacking in anything. For if he had done this out of necessity, he would not have been afflicted, just as David was not rejected. And how was Uzziah not healed, and Jeroboam's hand was restored when it was withered? And behold, because he sinned in the matter of the altar, and because of this, when he was healed, his hand was restored. But this one, because he sinned in the matter of the Lord, was not cleansed. Moses left the serpent of copper, so that they would remember how they were healed by it in the time of the plague, so that they would not again be plagued. But because they sought to worship it, Hezekiah broke it. And they conducted themselves according to your ways and were faithful. It was fitting for Hezekiah to offer repentance and ask for mercy for his sons. Instead of this, he asked for peace in his days, and the prophet said that in his days, in his days, to the people. Josiah was killed while he was righteous, because he did not ask the Lord and went out against Pharaoh, and because Pharaoh did not want to fight with him, lest he be victorious and become proud and be pleased with his righteousness. Again, he grieved before the sword that was destined to come upon his people. The tribe of Judah did not perish, like the house of Ephraim and Israel, although they also sinned greatly, because the Messiah was hidden in them, and from them the prophets arose, while the Messiah was hidden. Also the tribe of Judah was scattered. They gathered the bones of Elisha the dead, so that the word of the leper would be heard and he would receive like his master. Elijah revived the son of the widow, and this one the son of the Shunammite, and this one the dead, and through him the resurrection of the body was confirmed. The literal commentary of the book of Kings is completed.