2 Kings 1:5
When the messengers returned to the king, he asked them, "Why have you returned?"
When the messengers returned
The term "messengers" in Hebrew is "mal'akhim," which can also mean "angels" or "envoys." In the context of ancient Israel, messengers were often sent on behalf of a king to deliver important communications or to seek guidance. The return of these messengers signifies a pivotal moment, as they were sent to inquire of Baal-Zebub, the god of Ekron, regarding King Ahaziah's recovery. Their unexpected return suggests an interruption in their mission, hinting at divine intervention. This moment underscores the sovereignty of God over the affairs of men, as He redirects the course of events to fulfill His purposes.

to the king
The king in question is Ahaziah, the son of Ahab and Jezebel, who reigned over Israel. His reign is marked by idolatry and a departure from the worship of Yahweh, following in the footsteps of his parents. The mention of "the king" here is a reminder of the authority and responsibility that comes with leadership. In the biblical narrative, kings are often judged by their faithfulness to God. Ahaziah's reliance on a foreign deity rather than the God of Israel sets the stage for the unfolding drama and divine judgment.

he asked them
The act of asking indicates a moment of inquiry and expectation. Ahaziah's question reveals his anticipation of news regarding his fate. In the broader biblical context, questions often serve as a narrative device to reveal character and intent. Here, Ahaziah's inquiry exposes his anxiety and reliance on pagan practices, contrasting with the faith and trust in God that is expected of Israel's leaders.

Why have you returned?
This question is loaded with surprise and perhaps suspicion. The king's expectation was that the messengers would complete their journey to Ekron and return with an oracle from Baal-Zebub. Their premature return suggests an encounter that altered their course. This moment is crucial as it sets the stage for the revelation of God's message through Elijah. Theologically, it highlights the futility of seeking guidance from false gods and the ultimate authority of the God of Israel. Historically, it reflects the tension between the worship of Yahweh and the encroaching influence of surrounding pagan cultures.

Persons / Places / Events
1. Ahaziah
The king of Israel who fell through the lattice of his upper room and was injured. He sent messengers to inquire of Baal-Zebub, the god of Ekron, about his recovery.

2. Messengers
Sent by King Ahaziah to consult Baal-Zebub, they encounter Elijah and return to the king with a message from the prophet.

3. Elijah
The prophet of God who intercepts the messengers and delivers a message from the LORD, questioning Ahaziah's reliance on a foreign god.

4. Baal-Zebub
The god of Ekron, a Philistine city. Ahaziah's inquiry of this deity reflects his lack of faith in the God of Israel.

5. Ekron
A Philistine city where Baal-Zebub was worshipped, representing the idolatrous practices that Israel was warned against.
Teaching Points
Reliance on God Alone
Ahaziah's decision to consult Baal-Zebub instead of God serves as a warning against idolatry and misplaced trust. Believers are called to rely solely on God for guidance and wisdom.

The Role of Prophets
Elijah's intervention underscores the importance of listening to God's messengers. In today's context, this can be seen as valuing the teachings of Scripture and those who faithfully communicate God's Word.

Consequences of Disobedience
Ahaziah's actions remind us that turning away from God leads to negative consequences. Obedience to God brings blessings, while disobedience leads to judgment.

God's Sovereignty
The encounter between Elijah and the messengers highlights God's control over all situations. Believers can trust in God's sovereignty and His plans for their lives.

Seeking Godly Counsel
The passage encourages believers to seek counsel from God and His Word rather than turning to worldly or ungodly sources for direction.
Bible Study Questions
1. What does Ahaziah's decision to consult Baal-Zebub reveal about his spiritual state and priorities?

2. How does Elijah's role in this passage illustrate the importance of prophetic voices in guiding God's people?

3. In what ways can believers today be tempted to seek guidance from sources other than God, and how can they guard against this?

4. How does the account of Ahaziah connect with the broader biblical theme of idolatry and its consequences?

5. Reflect on a time when you faced a decision and sought guidance. How can James 1:5 encourage you to seek wisdom from God in future situations?
Connections to Other Scriptures
1 Kings 22
The account of Ahaziah's father, Ahab, and his own idolatrous practices, setting a precedent for Ahaziah's actions.

Exodus 20:3
The commandment against having other gods, highlighting Ahaziah's violation of God's law by seeking Baal-Zebub.

Deuteronomy 18:10-12
Prohibitions against divination and seeking guidance from false gods, which Ahaziah disregards.

James 1:5
Encouragement to seek wisdom from God, contrasting Ahaziah's choice to seek guidance from a false deity.
AhaziahT. Cain.2 Kings 1:1-6
Elijah and the God of EkronH. T. Howat.2 Kings 1:1-6
False Religious AppealsJ. Parker, D. D.2 Kings 1:1-6
Prayer Through FearQuiver.2 Kings 1:1-6
Religion Only Needed in Trouble2 Kings 1:1-6
Worldly Royalty and Personal GodlinessHomilist2 Kings 1:1-6
Ahaziah's SicknessJ. Orr 2 Kings 1:1-8
Worldly Royalty and Personal GodlinessD. Thomas 2 Kings 1:1-8
Fire from HeavenC.H. Irwin 2 Kings 1:5-16
People
Ahab, Ahaziah, Baalzebub, Elijah, Jehoram, Jehoshaphat, Joram
Places
Ekron, Moab, Samaria
Topics
Messengers, Returned, Turn
Dictionary of Bible Themes
2 Kings 1:1-6

     8616   prayerlessness
     8747   false gods

2 Kings 1:1-14

     5092   Elijah

2 Kings 1:1-18

     5366   king

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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