2 Kings 1:16
And Elijah said to King Ahaziah, "This is what the LORD says: Is there really no God in Israel for you to inquire of His word? Is that why you have sent messengers to inquire of Baal-zebub, the god of Ekron? Therefore you will not get up from the bed on which you are lying. You will surely die."
And said to him
This phrase introduces the direct communication from Elijah to King Ahaziah. The Hebrew root for "said" is "אָמַר" (amar), which is often used in the Old Testament to denote a declaration or proclamation. This indicates the authoritative nature of Elijah's message, as he is speaking on behalf of God. In the historical context, prophets were seen as the mouthpieces of God, delivering His messages directly to the people, especially to the leaders of Israel.

This is what the LORD says
The phrase underscores the divine origin of the message. "LORD" in Hebrew is "יהוה" (YHWH), the sacred name of God, often rendered as Yahweh. This emphasizes the covenant relationship between God and Israel. The use of "This is what the LORD says" is a common prophetic formula that authenticates the message as coming directly from God, not from human wisdom or insight.

Is it because there is no God in Israel
This rhetorical question challenges Ahaziah's faith and loyalty. The Hebrew word for "God" here is "אֱלֹהִים" (Elohim), a term that can denote the true God or, in other contexts, false gods. The question implies a rebuke, highlighting Ahaziah's failure to seek guidance from the God of Israel, who had proven His power and presence repeatedly throughout Israel's history.

that you are sending messengers
The act of sending messengers indicates Ahaziah's reliance on foreign deities. In the ancient Near Eastern context, kings often sought omens or guidance from various sources, but for the king of Israel, this was a direct violation of the first commandment, which forbids the worship of other gods.

to consult Baal-zebub, the god of Ekron?
"Baal-zebub" means "lord of the flies," a derogatory term for a Philistine deity. Ekron was one of the five major cities of the Philistines, known for its idolatry. This highlights the spiritual decline of Israel under Ahaziah's rule, as he turns to a pagan god for help instead of the God of Israel. The historical enmity between Israel and the Philistines adds to the gravity of Ahaziah's sin.

Therefore, you will not get up
This phrase is a direct prophecy of Ahaziah's fate. The Hebrew root "קוּם" (qum) means "to rise" or "to stand," often used in the context of recovery or restoration. Elijah's message is clear: Ahaziah's actions have sealed his fate, and he will not recover from his injury.

from the bed on which you are lying
The "bed" symbolizes Ahaziah's current state of weakness and vulnerability. In the ancient world, a king's bed was not only a place of rest but also a symbol of his power and authority. Ahaziah's inability to rise from his bed signifies the end of his reign and the consequences of his idolatry.

You will surely die
This is the final and most severe part of Elijah's prophecy. The Hebrew phrase "מוֹת תָּמוּת" (mot tamut) is an emphatic expression, often used in the Old Testament to denote the certainty of death. It serves as a stark reminder of the seriousness of turning away from God and the inevitable judgment that follows.

Persons / Places / Events
1. Elijah
A prophet of God known for his boldness and faithfulness in delivering God's messages, often confronting kings and false prophets.

2. Ahaziah
The king of Israel who fell through the lattice of his upper room and sought guidance from Baal-zebub instead of the God of Israel.

3. Baal-zebub
A false god worshiped in Ekron, representing a direct challenge to the worship of Yahweh, the God of Israel.

4. Ekron
A Philistine city known for its idolatrous practices, particularly the worship of Baal-zebub.

5. The LORD (Yahweh)
The one true God of Israel, who is sovereign and demands exclusive worship and obedience from His people.
Teaching Points
The Exclusivity of God
God demands exclusive worship and allegiance. Seeking guidance from any source other than God is a form of idolatry.

The Consequences of Disobedience
Ahaziah's fate serves as a warning that turning away from God leads to dire consequences.

The Role of Prophets
Prophets like Elijah are God's messengers, delivering His word with authority and calling people back to faithfulness.

The Futility of Idolatry
Trusting in false gods or worldly solutions is ultimately futile and leads to spiritual and sometimes physical death.

God's Sovereignty
God's word is final and authoritative. His pronouncements, as delivered by His prophets, will come to pass.
Bible Study Questions
1. What does Ahaziah's decision to consult Baal-zebub reveal about his understanding of God, and how can we ensure we seek God first in our own lives?

2. How does Elijah's role as a prophet challenge us to listen to and heed God's word today?

3. In what ways do modern-day "idols" or false sources of guidance tempt us, and how can we guard against them?

4. Reflect on a time when you faced consequences for not seeking God's guidance. What did you learn from that experience?

5. How can we apply the lesson of God's sovereignty and the futility of idolatry in our daily decision-making and spiritual walk?
Connections to Other Scriptures
Exodus 20:3
The commandment against having other gods before Yahweh highlights the seriousness of Ahaziah's sin in seeking Baal-zebub.

Deuteronomy 18:10-12
Condemns divination and seeking guidance from false gods, reinforcing the error of Ahaziah's actions.

1 Kings 18:21
Elijah's challenge to the people of Israel to choose between Yahweh and Baal, showing the ongoing struggle between true worship and idolatry.

James 1:5
Encourages believers to seek wisdom from God, contrasting Ahaziah's choice to seek guidance from a false god.
Fire from HeavenC.H. Irwin 2 Kings 1:5-16
Destructive Forces in the Hand of GodDean Farrar.2 Kings 1:9-16
Man in Three AspectsHomilist2 Kings 1:9-16
On Tolerance of ErrorF. S. Webster, M. A.2 Kings 1:9-16
The Captains of Ahazian Destroyed by FireJ. S. M. Anderson, M. A.2 Kings 1:9-16
The Destruction of the Two Captains with Their CompaniesOutlines of Sermons by a London Minister2 Kings 1:9-16
The Prophet of FireJ. Orr 2 Kings 1:9-16
Man in Three AspectsD. Thomas 2 Kings 1:9-18
The Old Courage AgainF. B. Meyer, B. A.2 Kings 1:15-16
People
Ahab, Ahaziah, Baalzebub, Elijah, Jehoram, Jehoshaphat, Joram
Places
Ekron, Moab, Samaria
Topics
Baal, Baalzebub, Baal-zebub, Ba'al-ze'bub, Bed, Certainly, Consult, Death, Die, Ekron, Ekron-is, Enquire, Forasmuch, Hast, Inquire, Leave, Lying, Messengers, Question, Reason, Says, Speaketh, Surely, Thus, Whether, Whither, Zebub
Dictionary of Bible Themes
2 Kings 1:16

     8616   prayerlessness

2 Kings 1:1-18

     5366   king

2 Kings 1:16-17

     5092   Elijah
     8747   false gods
     9021   death, natural

Library
Whether the Sin of those who Crucified Christ was Most Grievous?
Objection 1: It would seem that the sin of Christ's crucifiers was not the most grievous. Because the sin which has some excuse cannot be most grievous. But our Lord Himself excused the sin of His crucifiers when He said: "Father, forgive them: for they know not what they do" (Lk. 23:34). Therefore theirs was not the most grievous sin. Objection 2: Further, our Lord said to Pilate (Jn. 19:11): "He that hath delivered Me to thee hath the greater sin." But it was Pilate who caused Christ to be crucified
Saint Thomas Aquinas—Summa Theologica

Whether it is Lawful to Curse an Irrational Creature?
Objection 1: It would seem that it is unlawful to curse an irrational creature. Cursing would seem to be lawful chiefly in its relation to punishment. Now irrational creatures are not competent subjects either of guilt or of punishment. Therefore it is unlawful to curse them. Objection 2: Further, in an irrational creature there is nothing but the nature which God made. But it is unlawful to curse this even in the devil, as stated above [2960](A[1]). Therefore it is nowise lawful to curse an irrational
Saint Thomas Aquinas—Summa Theologica

Answer to the Jewish Rabby's Letter.
WE Are now come to the letter of Mr. W's Jewish Rabby, whom Mr. W. calls his friend, and says his letter consists of calm and sedate reasoning, p. 55. I on the other hand can see no reason in it. But the reader than not need to rely upon my judgment. Therefore I will transcribe some parts of it, and then make some remarks. The argument of the letter is, that the story of Lazarus's being raised is an imposture; or else the Jews could not have been so wicked, as to be on that account provoked against
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

An Address to a Soul So Overwhelmed with a Sense of the Greatness of Its Sins, that it Dares not Apply Itself to Christ with Any
1-4. The case described at large.--5. As it frequently occurs.--6. Granting all that the dejected soul charges on itself.--7. The invitations and promises of Christ give hope.--8. The reader urged, under all his burdens and fears, to an humble application to him. Which is accordingly exemplified in the concluding Reflection and Prayer. 1. I have now done with those unhappy creatures who despise the Gospel, and with those who neglect it. With pleasure do I now turn myself to those who will hear me
Philip Doddridge—The Rise and Progress of Religion in the Soul

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join
Hugh Binning—The Works of the Rev. Hugh Binning

The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

A Prayer when one Begins to be Sick.
O most righteous Judge, yet in Jesus Christ my gracious Father! I, wretched sinner, do here return unto thee, though driven with pain and sickness, like the prodigal child with want and hunger. I acknowledge that this sickness and pain comes not by blind chance or fortune, but by thy divine providence and special appointment. It is the stroke of thy heavy hand, which my sins have justly deserved; and the things that I feared are now fallen upon me (Job iii. 25.) Yet do I well perceive that in wrath
Lewis Bayly—The Practice of Piety

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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