Prophet Elijah ['Eliahu, "Yahveh is God"], is a great figure, a very large figure of the Old Testament.
ONE OF THE greatest of all the kings of the Ten Tribes was Jeroboam the second. Under him the kingdom of Israel grew rich and strong. He conquered nearly all Syria, and made Samaria the greatest city of all those lands.
But though Syria went down,
another nation was now rising to power–Assyria, on the eastern side of the river Tigris.
Its capital was Nineveh, a great city, so vast that it would take three days for a man to walk around its walls. The Assyrians were beginning to conquer all the lands near them, and Israel was in danger of falling under their power.
One of the kings who ruled over Israel was named Ahab. He provoked the anger of the Lord. His wife, Jezebel, who was a worshiper of Baal, persuaded him to build an altar to the false god.
Elijah, a prophet of the Lord, was sent to him and proposed a test. Two altars were built; one to Jehovah and one to Baal. The priests of Baal called upon their god to send down fire; but there was no answer. Then Elijah called upon the Lord God of Abraham, Isaac and Israel, and fire came down and burnt up the offering.
The people turned upon the priests of Baal and killed them all. Later the wicked queen, Jezebel, coveted a vineyard for Ahab, and she caused Naboth, the owner of the vineyard, to be placed in front of the battle. When he was slain Ahab took the vineyard.
Once more Elijah came and denounced Ahab and Jezebel, telling them that they had done wickedly, and that the Lord would punish them.
In a little while the prophet’s words came true, for Ahab was slain in battle and Jezebel was put to death by order of King Jehu. Elijah was taken up to heaven in a chariot of fire.
There was another prophet, a companion of Elijah, whose name was Elisha, a brave and courageous man who did not fail to deliver God’s message.
It happened that when Elisha was an old man there can to him King Joash, who had been made king when he was only seven years old. Joash was now a young man and was trying to do right in the sight of the Lord. But he felt the need of the prophet’s aid, and he came to Elisha and said:
“My father, my father, you are more to Israel than its chariots and horsemen“.
Elisha, though weak in body, was yet strong in soul. He told Joash to bring him a bow and arrows, and to open the window to the east, looking toward the land of Syria.
Then Elisha caused the king to draw the bow; and he placed his hands on the king’s hands. And as the king shot an arrow, Elisha said:
“This is the arrow of victory; of victory over Syria; for you shall smite the Syrians in Aphek and shall destroy them“.
It happened as Elisha had foretold and the Syrians were defeated and their cities taken.
Prophet Elijah and his ascend ‘into’ Heaven
There seems to be a misconception – not only among heretical groups but also among many Christians – which involves a belief that the Prophet Elijah either died just like every other Prophet, or, that he ascended bodily into heaven. Let’s examine what the truth really is.
It is true, that some of us – both of the laity and of the Clergy – have not observed with the appropriate attention the relative passage of the Old Testament, in which is mentioned the ascension of the Prophet Elijah.
If one studies this passage carefully, one will notice there is a tiny 2-letter [Greek] word “ΩΣ” ["as if"], which will greatly facilitate their rationalizing, since the dogmatic aspect found in the Dedicational Hymn for this Saint is usually rejected by them, i.e. “The second Precursor to the Presence of Christ – Elijah the glorious…”
And here is the text of the event in question (4 Kings 1:11):
“And it came to pass, while they were walking, as they walked and spoke [Elijah and Elisha], behold, a chariot of fire and horses of fire parted the two of them, and Elijah was swept up, in a whirlwind, AS IF into the heavens“.
“Και εγένετο αυτών πορευομένων, επορεύοντο και ελάλουν (Ηλίας και Ελισσαιέ)· και ιδού άρμα πυρός και ίπποι πυρός και διέστειλεν ανά μέσον αμφοτέρων και ανελήφθη Ηλιού εν συσσεισμώ ΩΣ εις τον ουρανόν.”
The expression “AS IF into the heavens” is clear evidence that he did not actually ascend INTO heaven. However, many people have been misled and have incorrectly interpreted this text, because they have read a paraphrased Old Testament text, and not the actual text. The paraphrased text says: “And Elijah went up by a whirlwind into heaven”, proof that this little word “ΩΣ” carries the potential to solve the issue and to prove that Elijah did not go up into heaven.
In the 5th Ode of the second Canon dedicated to the Lord’s Ascension, there is the following hymn:
“Foreign is Your Birth, foreign is Your Resurrection, foreign and dire, O Life-giver, is your Divine Ascension, which Elijah foreshadowed with his four-horsed ascent, thus glorifying You, o Philanthropist“.
“Ξένην Σου η Γέννησις, ξένη Σου η Ανάστασις, ξένη και φρικτή Σου, Ζωοδότα, η εκ του Όρους θεία Ανάληψις, ην εξεικονίζων Ηλιού, τέθριππος ανήρχετο, ανυμνών Σε, Φιλάνθρωπε.”
The Hymn-writer in this text is telling us, among other things, that the ascension of the Prophet Elijah was a precursor, a foreshadowing [not INTO Heaven, only AS IF into heaven], of the Ascension of the Lord that was to come later on.
We also have the words of Saint Athanasius the Great, who clarifies things even more. According to him:
“Therefore you, my beloved one, observe with precision the word ΩΣ, and let not this Scriptural syllable’s treasure and power escape your notice, nor through any misinterpretation [of the Ascension] be misled into equating the Lord with the supplicant [Elijah]. FOR ELIJAH DID NOT ASCEND INTO HEAVEN, nor did he – by traversing the firmament – become a resident of its courts; instead, pay attention to what the text mentions: ‘Upon sweeping up Elijah AS IF into Heaven‘. Behold, one small word (ΩΣ) was given to portray Elijah as moving upwards; for it was enough that the Prophet was honored by a semblance (AS IF) of ascent; Heaven could never receive a supplicant [Elijah] before receiving the Lord – for ‘nobody has ever gone up to Heaven, except the Son of Man, Who is in Heaven‘. Heaven was reserved for the Creator, the beginner of mankind. Thus, with Enoch and Elijah, God gladdened the people with a promising hope,
by spreading before them an ‘airborne highway’, as though for horse-drawn vehicles” (Homily B’ on the Ascension).
“Συ δε μοι λοιπόν, αγαπητέ, της λέξεως την ακρίβειαν σκόπησον, της ΩΣ, και μη σε διαλάθη συλλαβής Γραφικής περιουσία κ α ι δύναμις· μηδέ τη της λέξεως παραδρομή (το ανελήφθη δηλαδή) τω Δεσπότη τον οικέτην νομίσης ισότιμον· ΟΥ ΓΑΡ ΕΙΣ ΟΥΡΑΝΟΝ ΗΛΙΑΣ ΑΝΕΡΧΕΤΑΙ, ουδέ διαδραμών το στερέωμα, τοις εκείσε χωρίοις αυλίζεται· άλλ’ άκουσον τι φησίν ο αναγών· ‘Εν δε τω ανάγειν Κύριον τον Ηλίαν ΩΣ εις τον ουρανόν’· ιδού μικρά λέξις (το ΩΣ) έστησε τον Ηλίαν προς τα άνω φερόμενον· αρκεί γαρ τω Προφήτη τιμηθήναι τω τύπω· προ γαρ του Δεσπότου τον οικέτην ουρανός ουχ υποδέχεται· ουδείς γαρ αναβέβηκεν εις τον Ουρανόν, ειμή ο Υιός του ανθρώπου ο ων εν τω Ουρανώ· ετηρείτο γαρ τη των ανθρώπων απαρχή δια τον των ανθρώπων Ποιητήν ο Ουρανός. Ούτω μεν ουν τοις περί τον Ενώχ και Ηλίαν ο Θεός αγαθή ελπίδι εύφρανε τους ανθρώπους, δι’ ων ανθρώποις ούσι τον του αέρος δρόμον ιππήλατον ήπλωσε” (Λογ. Β’ εις την Ανάληψιν).
In other words, this pillar of Orthodoxy, our Athanasius the Great, urges us to notice the tiny syllable ΩΣ, which should not escape our attention as it is a syllable of Scriptural treasure and power, because it alone testifies that Elijah did NOT ascend INTO heaven.
It furthermore implies that nobody else has ascended into Heaven except the One Who descended from it.
In the words of the Lord in John 3:13: “Ουδείς αναβέβηκεν εις τον ουρανόν ειμή ο εκ του ουρανού καταβάς, ο υιός του ανθρώπου ο ων εν τω ουρανώ” ["Nobody has ever ascended into Heaven, except He Who descended from it; the Son of Man, Who is in Heaven"].
Also, that Heaven is reserved for the Lord, the Master and Creator, and not for a servant [supplicant]. Therefore, both the ascension of Elijah, as well as the transfer of Enoch, were nothing more than advance notices of the Lord’s forthcoming Ascension, and, following His, our own.
Furthermore, Father Epiphanios (Theodoropoulos) says the following, with regard to the Ascension:
“’And Elijah was swept up, in a mass upheaval, (‘upheaval’ = a powerful shuddering, or a convulsion occurring around him), AS IF into the heavens‘. The expression ‘as if into the heavens’ leaves a margin for doubt; however, the expression ‘into the heavens’ leaves no doubt that it is indicating a truth.”
“Και ανελήφθη Ηλίας εν συσσεισμώ ΩΣ εις τον Ουρανόν· το δε, ΩΣ εις τον Ουρανόν, αμφίβολον έχει την έννοιαν· το δε, ΕΙΣ τον Ουρανόν, τρανήν δείκνυσι την αλήθειαν.”
The Holy Father is making a distinction here, between the ‘ascent’ of the Prophet and the Lord’s Ascension. Because indeed, in Elijah’s ascension we have the tiny syllable «ΩΣ» (as if), which has a doubtful inference, whereas in the Lord’s Ascension, we have another tiny syllable «ΕΙΣ» (into), which boldly states the truth.
In the (Greek) Scriptural references to the Ascension of the Lord, we only find the expression “into Heaven” and not “as if into Heaven”, as we can see from the examples below:a)“Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven”[Acts 1:11].
“Τι εστήκατε εμβλέποντες εις τον Ουρανόν; Ούτος ο Ιησούς ο αναληφθείς αφ’ υμών ΕΙΣ τον Ουρανόν, ούτως ελεύσεται ον τρόπον εθεάσασθε αυτόν πορευόμενον ΕΙΣ τον Ουρανόν”.b)“And He led them out as far as Bethany, and He lifted up His hands and blessed them. Now it came to pass, while He blessed them, that He was parted from them and was carried up into heaven”[Luc.24: 50-51].
“Εξήγαγε δε αυτούς (τους μαθητάς) έξω έως εις Βηθανίαν και επάρας τας χείρας αυτού ευλόγησεν αυτούς· και εγένετο εν τω ευλογείν αυτόν αυτούς διέστη απ’ αυτών και αναφέρετο ΕΙΣ τον Ουρανόν”.c)“So then, after the Lord had spoken to them, He was received up into heaven, and sat down at the right hand of God”[Marc.16: 19].
“Ο μεν ουν Κύριος μετά το λαλήσαι αυτοίς (τοις μαθηταίς) ανελήφθη ΕΙΣ τον Ουρανόν και εκάθησεν εκ δεξιών του Θεού”.
As we can see in the above three Scriptural passages that refer to the Ascension, there indeed is the word “into” (ΕΙΣ), whereas in the Prophet’s ascension, there is the word “as if” (ΩΣ).
When interpreting the above passage in Lucas 24:50-51, the Blessed Theophylact of Bulgaria says:
“As for Elijah, it was indeed AS IF into Heaven. For it is when one believes that INTOHeaven refers to the Savior, Who is to rise up again INTO Heaven; for He preceded everyone when He ascended, along with His holy flesh, to appear before the face of God and prove it as co-enthroned, next to the Father”.
“Ηλίας μεν γαρ ΩΣ εις Ουρανόν· ωσανεί γαρ εδόκει EIΣ ουρανόν αναφέρεσθαι ο δε Σωτήρ ΕΙΣ τον ουρανόν, αυτός πρόδρομος πάντων ανελήλυθε μετά της αγίας σαρκός αυτού, εμφανισθήναι τω προσώπω του Θεού και σύνεδρον αυτήν αποδείξαι τω Πατρί”.
Dear friends, we shouldn’t wonder or be scandalized: there is most assuredly a difference between Elijah’s ‘ascension’ and the Lord’s, just as there is a difference between the Resurrection of the Lord and the other resurrections. Saint Gregory of Thessaloniki says:
“Just as there have been many other resurrections prior to the Lord’s [six in number], likewise there have been many ascensions prior to His;
for even Jeremiah the Prophet was lifted up by the Spirit, and Habakkuk also by an Angel, and Enoch was also swept up by God.
In fact, it is written that Elijah – unlike the others – was swept up in a fiery chariot; however, even he [Elijah] did not go beyond the boundaries of the earth, but, who knows what kind of a transportation each of these ascensions was, which lifted them off
the face of the earth yet did not remove them from earth altogether.
Just as the resurrected ones likewise ‘returned to earth’ again, after they had all eventually died” [Homily A’ On the Ascension].
“Ώσπερ δε αναστάσεις προ της του Κυρίου αναστάσεως πολλαί γεγόνασι, (εξ), ούτω και πολλαί αναλήψεις προ της αυτού αναλήψεως· και Ιερεμίαν γαρ τον Προφήτην ανέλαβε Πνεύμα, και τον Αββακούμ Άγγελος, και τον Ενώχ ανέλαβεν ο Θεός· μάλιστα δε των άλλων ο Ηλίας άρματι πυρός αναληφθείς αναγέγραπται· αλλ’ ουδ’ ούτος (ο Ηλίας) υπερέβη την περίγειον λήξιν, αλλ’ οίόν τις μετάθεσις ην η εκάστου τούτων ανάληψις, από γης αίρουσα και των περί γην ουκ εξάγουσα· καθάπερ και οι αναστάντες εκείνοι πάλιν εις την γην υπέστρεψαν, τελευτήσαντες άπαντες” (Λογ. α’ εις την Ανάληψιν).
It is surely evident now, after all our above clarifications, that the Prophet Elijah did not go up into Heaven, or Paradise as some people claim nowadays.
Before closing this subject, we would like to present two more pieces of evidence from the Holy Bible, which testify that Elijah did NOT, in fact, go up into Heaven.
The first one is in the New Testament, and it is the explicit statement made by Christ Himself, as used by Athanasius the Great in the article above:
“No one has ascended to heaven except He who came down from heaven, that is, the Son of Man who is in heaven” [John 3: 13].
“Και ουδείς αναβέβηκεν εις τον ουρανόν ει μη ο εκ του ουρανού καταβάς, ο υιος του ανθρώπου ο ων εν τω ουρανω”.
Christ expressly states here that NO ONE has ascended to Heaven; no one, therefore NOT EVEN ELIJAH.
However, we have even more convincing evidence that Elijah did not ascend into Heaven after being “swept up”. The following passage from the Old Testament is extremely interesting:
“So the Edomites revolt against Judah to this day. The same time [also] did Libnah revolt from under his hand; because he had forsaken the LORD God of his fathers.
Moreover, he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit fornication, and compelled Judah to [do the same].
And there came a writing to him from Elijah the prophet, saying, ‘Thus saith the LORD God of David thy father: Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah…‘” [Chronicles II, 21: 10-12].
“Και απέστη από Ιούδα Εδώμ έως της ημέρας ταύτης· τότε απέστη Λομνά εν τω καιρω εκείνω από χειρός αυτού, ότι εγκατέλιπε Κύριον τον Θεόν των πατέρων αυτού· και γαρ αυτός εποίησεν υψηλά εν ταις πόλεσιν Ιούδα και εξεπόρνευσε τους κατοικούντας εν Ιερουσαλήμ και απεπλάνησε τον Ιούδαν. και ήλθεν αυτω εν γραφή παρά Ηλιού του προφήτου λέγων· τάδε λέγει Κύριος Θεός Δαυίδ του πατρός σου…”
In this passage, it says that Elijah sent a letter [writing] to the king of Judah, whom he reprimanded for his irreverent behavior. What is of special interest here though, is that chronologically, Elijah had sent this ‘writing’ AFTER his “ascent towards Heaven”.
This undoubtedly verifies that Elijah remained on earth, from whence he sent the letter. Unless Heaven has a postal service?
cf. D. Panagopoulos, “The Second Precursor of the Coming of Christ”.
Canon for the feast of the Prophet EliasThe first Canon, by Monk John of Damascus, the Hymnographer
[not including the Theotokia: Dancing I praise the wonders of Elias].
Ode 1. Tn 2.
Let us sing to the Lord.
Chosen to sing the fire-breathing power of the wonders of Elias, fittingly we have summoned the strength of the fire-formed and holy tongue of the Spirit.
Be gracious, god-bearing Saint, and by the force of the Spirit which is in you open up my narrow and ill-sounding feeble tongue, and make it clear and distinct to sing the praise of your wonders.
You distribute gifts above nature to those who obey your holy commandments, O Word, and through the Spirit make the gates of rain obey, accomplishing the word that has been made strong.
Theotokion.
O only blessed one, pure and godlike treasure of purity, purify me of the impure slime of the passions, asking pardon of my faults.
Ode 3.
Establishing me on the rock.
How excellent, O Prophet, the Host who through ravens provided for a sumptuous banquet, who alone fills everything living with good-pleasure, to whom we cry: You are our God, and none is Holy but you, O Lord.
Gratitude to the Benefactor and Protector, who with ineffable providence brought it to pass that widow and Prophet nourished one another, to whom we cry: You are our God, and none is Holy but you, O Lord.
By shutting up the clouds that bring forth showers you stopped the rain, while for the woman of Sarepta, at a loss for nourishment, you made the remains of her food rain drop by drop unceasingly; and so you cried: None is Holy but you, O Lord.
Theotokion
You alone beyond all those from every age were counted worthy of great things, and ones above nature; for you bore in your womb and gave a body to God, whom all creation cannot contain. Therefore with faith we honour you as Mother of God.
Ode 4.
I heard the report, Lord.
You appeared clearly, O Prophet, as pruner of evil but planter of virtue; therefore we honour you.
The widow who nourished you, O Prophet, reviled you with words for the death of her child, hastening his rising.
You clearly indicated the glory of the Trinity when by breathing three times you gave the child alive to his mother.
TheotokionLike a fruitful vine, Pure Virgin, you bore a cluster to gush fourth the wine of salvation for all.
Ode 5.
Giver of light.
The Law of the Fathers showed you, Elias, to be an all true intercessor, a worker of marvels who turned natures from their elements, and burned up a holy sacrifice with water.
As worshipper of the truth, all-blessed, venerable Elias, you nobly put to shame the prophets of polluted shame, clearly indicating the power of the Trinity.
Acting as priest, Elias, by a word of grace you sacrificed the priests of abominations with your guiltless hands, adorned with zeal as with a priestly robe.
Ode 6. An abyss of sins.
Inspired, God-bearing Elias, you became a figure of godliness and of unsullied life, a husbandman of purity and an image of Angels.
The frenzy of a woman, slayer of prophets, terrified you, inspired Elias, and banished the one to whom had been assigned the binding and loosing of the outpouring of the rains.
Falling to your knees, you lifted up the eye of your mind on high, through sacred supplications bringing release you made the furrows of the land drunk with rain.
TheotokionThe bush on Sinai close companion to the fire yet unconsumed foretold you, the ever-virgin Mother, O Mary, Mother of God without bridegroom.
Ode 7.
A bush burning with fire.
Clothed with power that was marvellously formed for you from God, with only one meal, inspired Elias, you ended the long journey of forty days. And so at Horeb you danced and sang: Blessed is the God of our Fathers.
A mild and gentle breeze, not a mighty wind, nor earthquake, nor fearsome fire, revealed the Lord to you Elias, zealous for God almighty. And so to Jesus, the gentle, we sing: Blessed is the God of our Fathers.
Like the great Moses you were found worthy of the manifestation of God and of prophecy, inspired Elias, anointing prophets and kings; and as you contemplated Christ’s glory on Thabor you cried out: Blessed is the God of our Fathers.
TheotokionThe all-good Word of God the Father dwelt supernaturally in your womb, O Most Pure, refashioned us and made us worthy of the life of Eden. Therefore all we believers, worshipping you as Mother of God, raise the song: Blessed is the God of our Fathers.
Ode 8.
The spotless body of the pure Youths.
At the reproof of a Prophet, Achab found the total destruction of the race plausible as a reward for murderous defilement; but the Thesbite from his mind that breathed fire sang this hymn to the Giver of life: Praise the Lord, you his works, and highly exalt him to all the ages.
Fire rained from heaven for you, Elias, as God’s good servant, consuming twice fifty who attacked you; for to the One who is Lord of ever-living life you cried out in a manner fitting God the hymn: Praise the Lord, you his works, and highly exalt him to all the ages.
TheotokionChrist, the shoot beyond godhead of the Virgin, revealed you on Thabor as cultivator of purity, to be an initiate of the divine incarnation, showing you in his flesh the incomprehensible light of the Godhead, as you cried out: Praise the Lord, you his works, and highly exalt him to all the ages.
Ode 9.
Blessed, all-pure.
Having lived on earth a path of life unchanged by men, and crossed the stream of Jordan with his cloak, the Thesbite, as charioteer of the air, through the Spirit completed the strange path of his journey to heaven.
The Thesbite, aflame with the zeal of devotion to God, is raised up on a chariot formed of fire; while, letting fall his cloak, he leaves behind, doubled by divine grace, Elissaios whose notice he was not able to escape.
Revealed as one who sees God the Thesbite, with Moses, contemplates what eye has not seen, nor ear heard nor the heart of humans born of earth considered, the incarnate Lord almighty on Thabor.
TheotokionO Mother of God, who abolished the severe ancient sentence, who set upright the Foremother, the cause reconciliation of the race to God, the bridge to the Creator,
we magnify you.
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