2 Reis 2

Origen of Alexandria · Comentário Patrístico (catena)

2 Reis 2:8-9

We must note in addition that when Elijah was about to be taken up in a whirlwind as into heaven, he took his sheepskin and rolled it up and struck the water, and it was divided on this side and that, and both crossed, that is to say, himself and Elisha. He was better prepared to be taken up after he was baptized in the Jordan, since Paul, as we explained previously, called the more incredible passage through water a baptism. It is because of this same Jordan that Elisha is capable of receiving the gift that he has desired through Elijah, for he said, "Let a double portion come on me in your spirit." Perhaps he received the gift in the spirit of Elijah in a double measure on himself because he crossed the Jordan twice, once with Elijah, and a second time when he took the sheepskin of Elijah and struck the water and said, "Where is the Lord, the God of Elijah? And he struck the waters, and they divided on this side and that." — COMMENTARY ON THE GOSPEL OF JOHN 6.238-39

2 Reis 2:11

But do not marvel in regard to what is said about Elijah, if, just as something strange happened to him different from all the saints who are recorded, in respect of his having been caught up by a whirlwind into heaven, so his spirit had something of choice excellence, so that not only did it rest on Elisha but also descended along with John at his birth; and that John, separately, "was filled with the Holy Spirit even from his mother's womb," and separately "came before Christ in the spirit and power of Elijah." For it is possible for several spirits not only worse, but also better, to be in the same person. David accordingly asks to be established by a free spirit and that a right spirit be renewed in his inward parts. But if, in order that the Savior may impart to us of the "spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and reverence," he was filled also with the spirit of the fear of the Lord; it is possible also that these several good spirits may be conceived as being in the person. And this also we have brought forward, because of John having come before Christ "in the spirit and power of Elijah," in order that the saying "Elijah has already come" may be referred to the spirit of Elijah that was in John; as also the three disciples who had gone up with him understood that he spoke to them about John the Baptist. On Elisha, then, only the spirit of Elijah rested, but John came before, not only in the spirit but also in the power of Elijah. Wherefore, also, Elisha could not have been called Elijah, but John was Elijah himself. But if it is necessary to adduce the Scripture from which the scribes said that Elijah must first come, listen to Malachi, who says, "And behold, I will send to you Elijah the Tishbite," down to the words "Lest I come and strike the earth utterly." And it seems to be indicated by these words that Elijah was to prepare for the glorious coming of Christ by certain holy words and dispositions in their souls, those who had been made fittest for this, which those on earth could not have endured, because of the excellence of the glory, unless they had been prepared beforehand by Elijah. And likewise, by Elijah, in this place, I do not understand the soul of that prophet but his spirit and his power; for these it is by which all things shall be restored, so that when they have been restored, and, as a result of that restoration, become capable of receiving the glory of Christ, the Son of God who shall appear in glory may sojourn with them. But if also Elijah is in some sort a word inferior to "the word who was in the beginning with God, God the Word," this word also might come as a preparatory discipline to the people prepared by it, that they might be trained for the reception of the perfect Word. — COMMENTARY ON THE GOSPEL OF MATTHEW 13.2

2 Reis 2:15

I have thought it necessary to dwell some time on the examination of the doctrine of transmigration, because of the suspicion of some who suppose that the soul under consideration was the same in Elijah and in John, being called in the former case Elijah, and in the second case John; and that, not apart from God, had he been called John, as is plain from the saying of the angel who appeared to Zacharias, "Fear not, Zacharias, for thy supplication is heard, and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John;" and from the fact that Zacharias regained his speech after he had written in the tablet, that he who had been born should be called John. But if it were the soul of Elijah, then, when he was begotten a second time, he should have been called Elijah; or for the change of name some reason should have been assigned, as in the case of Abram and Abraham, Sarah and Sarrah, Jacob and Israel, Simon and Peter. And yet not even thus would their argument in the case be tenable; for, in the case of the aforesaid, the changes of name took place in one and the same life. But some one might ask, if the soul of Elijah was not first in the Tishbite and secondly in John, what might that be in both which the Saviour called Elijah? And I say that Gabriel in his words to Zacharias suggested what the substance was in Elijah and John that was the same; for he says, "Many of the children of Israel shall he turn to the Lord their God; and he shall go before his face in the spirit and power of Elijah." For, observe, he did not say in the "soul" of Elijah, in which case the doctrine of transmigration might have some ground, but "in the spirit and power of Elijah." For the Scripture well knows the distinction between spirit and soul, as, "May God sanctify you wholly, and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ;" and the passage, "Bless the Lord, ye spirits and souls of the righteous" as it stands in the book of Daniel, according to the Septuagint, represents the difference between spirit and soul. Elijah, therefore, was not called John because of the soul, but because of the spirit and the power, which in no way conflicts with the teaching of the church, though they were formerly in Elijah, and afterwards in John; and "the spirits of the prophets are subject to the prophets," but the souls of the prophets are not subject to the prophets, and "the spirit of Elijah rested on Elisha." — COMMENTARY ON THE GOSPEL OF MATTHEW 13.2