2 Kings 13

2 Kings 13:6

Richard Challoner: A grove: Dedicated to the worship of idols.

2 Kings 13:10

Ephrem the Syrian: “Now when Elisha had fallen sick with the illness from which he was to die, King Joash of Israel went down to him and wept before him, crying, “My father, my father! The chariots of Israel and its horsemen!” And Jehu, king of Israel, died, and Jehoahaz, his son, took his place for seventeen years and died. And his son Joash reigned; he reestablished the kingship which had been troubled by his father, and fought impiety. Elisha helped him with words and actions. And when the prophet was struck with a fatal disease, the king came to him and, seeing that his death was imminent, began to weep like a son deprived of his father and said, “My father, my father,” and so on. This is also the word that Elisha said at the moment of Elijah’s ascension to heaven. And the meaning of both words is one, and we have explained it above.Then he calls the prophet “chariots and horsemen of Israel,” because the peace of the kingdom and the victories of Israel depended on his prayer and rule. The prophet, on his part, rewarded the love of his tears and “said to him, ‘Take a bow and arrows.’ Elisha laid his hands on the king’s hands” and ordered him to open the window turned eastwards and to shoot the arrow. And he shot the arrow. And Elisha said, “The Lord’s arrow of victory, the arrow of victory over Aram!” Indeed, the window was turned towards Aram. “You shall fight the Arameans in Aphek until you have made an end of them.” This passage suggests two spiritual meanings. The first is that God has bound the victory of the children of Israel to that sign, which is not a new thing: it existed for many centuries, [as was demonstrated] a few centuries before when the Lord made the plagues of Egypt and the liberation of the people depend on the lifting of the rod of Moses, and the destruction of Amalek on the lifting of his hands during the prayer and the destruction of the city of Ai on the lifting of the javelin of Joshua. It was appropriate that that situation was carried out in that manner, so that the people might clearly recognize with certainty the aid that God had given them and, at the moment of receiving such grace, the memory of grace might penetrate into their hearts. But only Elisha clearly knew the mystery, whereas it was hidden to the king; otherwise, he would have not struck the ground three times but ten. And since he was hesitant and drew back, Elisha blamed him—not because he had committed any fault but because his mistake deprived the children of his people of the victory and the great profit that would have derived from the extermination of the Arameans and the overthrowing of their kingdom that Elisha strongly desired. He is sad for being frustrated in his hope by the king who had stopped and had not multiplied the prescribed strokes. But the real motive which prevented the grace was the apostasy of the king and the people and their rebellious will in the worship of idols. That was again the cause that hindered the gift of the grace that was signified in that sign. The fact that Elisha laid his hands on the hands of the king shows that the weak hands of the king would be strengthened by the power that dwelled in the hands of the prophet, who stood here in the place of his master, so that those hands might be capable of destroying Aram and to exterminate it after it had destroyed and exterminated Israel. It is clear that the children of Israel, at the time of Joram, had diminished a great deal because in the royal city only 5 horses, and at the time of his son, only 10 chariots were available in their entire land and 50 horsemen, and only 10, foot soldiers, as the Scripture says, because the king of Aram had made them perish and had made them like the dust at threshing. Now the Hebrews, at the time of Solomon, had 52, horses in the stables of the king, and Jeroboam sent to war 800, men, and Abijah lined up against them 400, brave men whom he had gathered from the two tribes of Judah and Benjamin. The second spiritual meaning is the following: this sign is divided into two figures, and each of them possesses its own meaning: “The Lord’s arrow of victory” clearly signifies our Lord and Savior hanging from the wood and giving up his spirit. In his spirit he descends into the fortresses and the castle of Sheol and delivers the righteous, who were imprisoned there, and after his resurrection, he subdues the entire universe through the holy apostles and gives new life to those who believe in his name. On the other hand, the fact that the arrow was shot from the window placed eastwards means that the accomplishment of our salvation has been obtained through the ascension of our Lord, as he rides higher than the heavens of the eastern heavens, and through his ascension he raises the eternal gates and makes us ascend as a host of the captives of heaven. Again the arrow stuck into the ground and then pulled out or departing from the ground signifies the burial of our Lord and his resurrection after he had descended and remained in the heart of the Sheol and in the land of the dead. Observe also, with discernment, that the land of Israel has been struck with three arrows, but the kingdom of Aram has been defeated in three battles, in the likeness of the adorable body of our Lord, which was tried with the thorns, the nails and the sword but was not corrupted. The power of death, of Satan, has been crushed three times. Indeed, [the Lord] annihilated Satan and banished sin and death. Again the arrow is shot three times and stays on the ground, but the Lord raises up the people of the Lord who had been thrown onto the ground, as also Christ was placed in the tomb and gave the hope of resurrection to the saints. — ON THE SECOND BOOK OF KINGS 13:14-19

2 Kings 13:19

Richard Challoner: If thou hadst smitten: By this it appears that God had revealed to the prophet that the king should overcome the Syrians as many times as he should then strike on the ground; but as he had not at the same time revealed to him how often the king would strike, the prophet was concerned to see that he struck but thrice.

2 Kings 13:20

Ephrem the Syrian: His disciples, the sons of the prophets, buried him. It seems that Joash accompanied him to his grave, because he had stayed beside him at the time of his illness and had showed a deep love for him, weeping before him and composing lamentations for his death. It also seems that the prophet Hosea took his place and ruled the sons of the prophets, because Hosea says at the beginning of his oracles that he prophesied at the time of Jeroboam, son of Joash. — ON THE SECOND BOOK OF KINGS 13:20

2 Kings 13:21

Apostolic Constitutions: Wherefore, of those that live with God, even their very relics are not without honor. For even Elisha the prophet, after he was fallen asleep, raised up a dead man who was slain by the pirates of Syria. For his body touched the bones of Elisha, and he arose and revived. Now this would not have happened unless the body of Elisha were holy. — CONSTITUTIONS OF THE HOLY APOSTLES 6.30

Ephrem the Syrian: Now also Elijah raised somebody from the dead, and Elisha, too, performed that miracle during his lifetime. But none of the prophets, after dying, ever resurrected anyone. Therefore see how the spirit of Elijah doubly rests on Elisha. In fact, the power that the Lord gives to the bones of Elisha is the symbol and seed of resurrection. And the honor devoted to them shows the glory with which the bodies of the saints will be clothed on the day of the resurrection of all the dead. — ON THE SECOND BOOK OF KINGS 13:21

Ephrem the Syrian: And because temporal death is a mercy for the righteous, death they therefore despise, since it is subjugated to them like a slave. In what manner did death harm [Elisha] who descended into Hades? For whilst he was in the pit of death, he snatched a dead man from its mouth. Because they entrust both body and spirit unto God, they do not become downcast in the face of bodily afflictions. — HOMILY ON THE SOLITARIES 253-64

John Chrysostom: For not the bodies only but also the very sepulchers of the saints have been filled with spiritual grace. For if in the case of Elisha this happened, and a corpse, when it touched the sepulcher, burst the bands of death and returned to life again, much rather now, when grace is more abundant, when the energy of the spirit is greater, is it possible that one touching a sepulcher, with faith, should win great power. On this account God allowed us the remains of the saints, wishing to lead us by them to the same emulation and to afford us a kind of haven and a secure consolation for the evils that are ever overtaking us. Therefore I beseech you all, if any is in despondency, if in disease, if under insult, if in any other circumstance of this life, if in the depth of sins, let him come here with faith, and he will lay aside all those things and will return with much joy, having procured a lighter conscience from the sight alone. But more, it is not only necessary that those who are in affliction should come here, but if any one be in cheerfulness, in glory, in power, in much assurance toward God, let not this person despise the benefit. For coming here and beholding this saint, he will keep these noble possessions unmoved, persuading his own soul to be moderate by the recollection of this person’s mighty deeds and not suffering his conscience by the mighty deeds to be lifted up to any self-conceit. — HOMILIES ON ST. IGNATIUS AND ST. BABYLAS 5

Origen of Alexandria: After this, another law is published. It says, “Whatever soul touches anything unclean, or the carcass of unclean beasts, and conceals it and is defiled, or if he touches the uncleanness of [a person] or anything unclean by which he is defiled,” and so forth. These, to be sure, are observed by the Jews indecently and uselessly enough. And why should one who, for example, touches a dead animal or the body of a dead person be held to be impure? What if it is the body of a prophet? What if it is the body of a patriarch or even the body of Abraham himself? What if he touches the bones, will he be unclean? What if he should touch the bones of Elisha, which raise a dead person? Will that one be unclean who touches the bones of the prophets and likewise do they make that one himself unclean whom they raise from the dead? See how unsuitable the Jewish interpretation is. — HOMILIES ON Leviticus 3.3.1