2 Kings 1:6
They replied, "A man came up to meet us and said, 'Go back to the king who sent you and tell him that this is what the LORD says: Is it because there is no God in Israel that you are sending these men 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.'"
They replied
This phrase indicates a response, suggesting a dialogue or interaction. In the context of ancient Israel, communication often carried significant weight, especially when it involved prophetic messages. The Hebrew root for "replied" (עָנָה, 'anah) implies an answer or response, often with a sense of responsibility or duty. This sets the stage for the gravity of the message being conveyed.

A man came to meet us
The "man" here is Elijah, a prophet of God. In the Hebrew tradition, prophets were seen as messengers of God, often delivering messages that challenged the status quo. Elijah's sudden appearance and direct approach underscore the urgency and divine authority of his message. Historically, prophets like Elijah were pivotal in guiding Israel back to faithfulness to Yahweh.

and said
This phrase introduces the prophetic message. In biblical narratives, the words of a prophet are not merely human words but are considered the very words of God. The Hebrew verb "said" (אָמַר, 'amar) is frequently used in the Old Testament to introduce divine speech, emphasizing the authority and seriousness of the message.

Go back to the king who sent you
This command highlights the authority of the prophet over the king's messengers. It reflects the biblical theme that God's authority supersedes earthly authority. The historical context here is significant, as it was a time when kings often sought guidance from various deities, yet the prophet redirects them to the true God of Israel.

and tell him
The role of the messengers is to convey the message accurately. In the ancient Near East, messengers were expected to deliver messages verbatim, reflecting the importance of the words they carried. This phrase underscores the responsibility of the messengers to faithfully communicate God's word.

This is what the LORD says
This declaration is a common prophetic formula, asserting that the message originates from Yahweh, the covenant God of Israel. The use of "LORD" (יהוה, YHWH) is significant, as it invokes the personal name of God, reminding the audience of His covenantal relationship with Israel.

Is it because there is no God in Israel
This rhetorical question challenges the king's faith and loyalty. It implies a rebuke for seeking guidance from foreign gods, highlighting the recurring biblical theme of Israel's struggle with idolatry. The question serves to remind the king of God's presence and power in Israel.

that you are sending men to inquire of Baal-zebub, the god of Ekron?
Baal-zebub, meaning "lord of the flies," was a deity worshiped in Ekron, a Philistine city. This phrase underscores the syncretism and idolatry prevalent in Israel at the time. The historical context reveals the tension between the worship of Yahweh and the allure of foreign gods, which often led Israel astray.

Therefore, you will not get up from the bed on which you are lying
This pronouncement is a direct consequence of the king's actions. The phrase "you will not get up" signifies a divine judgment, emphasizing the seriousness of turning away from God. In the biblical narrative, physical ailments and their outcomes are often seen as reflections of spiritual realities.

You will surely die
This is a definitive statement of judgment. The certainty of the phrase "you will surely die" (מוֹת תָּמוּת, mot tamut) echoes the language of divine decrees found throughout Scripture. It serves as a sobering reminder of the consequences of disobedience and the reality of God's justice.

Persons / Places / Events
1. Elijah
A prophet of God who delivers the message of judgment to King Ahaziah. Known for his boldness and faithfulness to God.

2. King Ahaziah
The king of Israel who seeks guidance from Baal-zebub, demonstrating a lack of faith in the God of Israel.

3. Baal-zebub
A pagan deity worshiped in Ekron, representing a false god and idolatry.

4. Ekron
A Philistine city known for its worship of Baal-zebub, highlighting the spiritual conflict between the God of Israel and pagan deities.

5. The Messengers
Sent by King Ahaziah to inquire of Baal-zebub, they encounter Elijah and return with God's message.
Teaching Points
The Danger of Idolatry
Ahaziah's choice to seek Baal-zebub highlights the spiritual peril of idolatry. Believers must guard against placing anything above God in their lives.

God's Sovereignty
Elijah's message underscores God's ultimate authority and the futility of seeking guidance outside His will.

Faithfulness in Witness
Elijah's boldness in delivering God's message serves as a model for believers to stand firm in their faith, even in the face of opposition.

The Consequences of Disobedience
Ahaziah's impending death is a sobering reminder of the consequences of turning away from God.

Seeking God First
Believers are encouraged to seek God's wisdom and guidance in all circumstances, trusting in His provision and direction.
Bible Study Questions
1. What does Ahaziah's decision to consult Baal-zebub reveal about his spiritual state, and how can we avoid similar pitfalls in our own lives?

2. How does Elijah's response to the messengers demonstrate his faithfulness to God, and what can we learn from his example about standing firm in our beliefs?

3. In what ways does the account of Ahaziah challenge us to examine the "idols" in our own lives that may be competing for our devotion to God?

4. How do the consequences faced by Ahaziah serve as a warning for us today about the importance of obedience to God's commands?

5. Reflect on a time when you sought guidance from sources other than God. How can James 1:5 encourage you to seek God's wisdom in future decisions?
Connections to Other Scriptures
Exodus 20:3
The commandment against having other gods before the LORD, which Ahaziah violates by seeking Baal-zebub.

Deuteronomy 18:10-12
Condemns seeking guidance from pagan practices, reinforcing the sin of Ahaziah's actions.

1 Kings 18:21
Elijah's challenge to Israel to choose between God and Baal, paralleling the choice Ahaziah faces.

Psalm 115:4-8
Describes the futility of idols, emphasizing the foolishness of Ahaziah's reliance on Baal-zebub.

James 1:5
Encourages seeking wisdom from God, contrasting Ahaziah's decision to seek a pagan 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
Baal, Baalzebub, Baal-zebub, Ba'al-ze'bub, Bed, Certainly, Consult, Death, Die, Ekron, Enquire, Hast, Inquire, Leave, Lying, Meet, Meeting, Question, Reason, Replied, Return, Says, Sendest, Sending, Surely, Thus, Turn, Whither, Zebub
Dictionary of Bible Themes
2 Kings 1:6

     1429   prophecy, OT fulfilment
     1690   word of God

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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