2 Kings 1:7
The king asked them, "What sort of man came up to meet you and spoke these words to you?"
The king asked them
This phrase introduces us to the central figure of the narrative, King Ahaziah of Israel. The Hebrew root for "asked" is "שָׁאַל" (sha'al), which implies a seeking or inquiring with intent. Ahaziah's inquiry reflects his desperation and curiosity, as he seeks to understand the identity of the mysterious prophet who has delivered a troubling message. Historically, this moment underscores the king's reliance on his messengers for information, highlighting the communication dynamics of ancient monarchies.

What sort of man
The phrase "what sort of man" indicates Ahaziah's desire to identify the prophet by his appearance or demeanor. In the Hebrew context, the word "אִישׁ" (ish) for "man" can denote not just a male individual but also a person of significance or character. This reflects the ancient Near Eastern practice of identifying prophets or significant figures by their distinctive attire or behavior, as seen with Elijah's unique appearance.

came up to meet you
The action "came up" suggests a deliberate approach, indicating that the prophet's encounter with the messengers was intentional and divinely orchestrated. The Hebrew verb "עָלָה" (alah) often implies ascending or approaching with purpose. This encounter is not random but part of God's sovereign plan to deliver a message to the king, emphasizing the divine initiative in prophetic encounters.

and spoke these words to you
The phrase "spoke these words" highlights the authority and power of the prophetic message. In Hebrew, "דָּבַר" (dabar) for "spoke" conveys not just speaking but declaring or commanding. The words spoken by the prophet carry the weight of divine authority, serving as a direct communication from God. This underscores the role of prophets as God's mouthpieces, delivering messages that demand attention and response.

Persons / Places / Events
1. King Ahaziah
The king of Israel who is seeking information about the man who delivered a message to his messengers. Ahaziah is the son of Ahab and Jezebel and is known for his idolatry and turning away from God.

2. Elijah the Prophet
Although not directly mentioned in this verse, Elijah is the prophet who delivered the message to Ahaziah's messengers. Elijah is a significant figure in the Old Testament, known for his boldness in confronting idolatry and his miracles.

3. Messengers
These are the individuals sent by King Ahaziah to inquire of Baal-Zebub, the god of Ekron, about his recovery from an injury. They encounter Elijah, who delivers a message from God.

4. Samaria
The capital of the Northern Kingdom of Israel, where King Ahaziah reigns. It is a place often associated with idolatry and turning away from God during this period.

5. Baal-Zebub
The false god of Ekron, whom Ahaziah seeks for guidance, demonstrating his lack of faith in the God of Israel.
Teaching Points
The Danger of Idolatry
Ahaziah's decision to seek Baal-Zebub instead of God highlights the spiritual danger of idolatry. Believers are reminded to place their trust in God alone and avoid turning to worldly solutions for spiritual guidance.

The Role of God's Messengers
Elijah's encounter with the messengers underscores the importance of listening to God's prophets and messengers. Today, this can be applied by valuing the teachings of Scripture and those who faithfully communicate God's Word.

God's Sovereignty and Authority
The passage illustrates God's sovereignty over all creation, including false gods. Believers are encouraged to recognize God's ultimate authority in their lives and trust His plans and purposes.

The Importance of Discernment
Ahaziah's failure to discern the truth and seek God serves as a warning to believers to cultivate spiritual discernment through prayer and study of the Scriptures.
Bible Study Questions
1. What does Ahaziah's decision to consult Baal-Zebub reveal about his spiritual condition, and how can we guard against similar tendencies in our own lives?

2. How does Elijah's role as a prophet challenge us to be bold in our faith and witness to others, even in the face of opposition?

3. In what ways can we ensure that we are seeking guidance from God rather than turning to worldly sources or idols?

4. How does the account of Ahaziah and Elijah encourage us to trust in God's sovereignty and authority over our circumstances?

5. Reflect on a time when you had to discern God's will in a challenging situation. How did you seek His guidance, and what can you learn from Ahaziah's example?
Connections to Other Scriptures
1 Kings 18
This chapter describes Elijah's confrontation with the prophets of Baal, highlighting his role as a prophet who stands against idolatry and false gods, similar to his message to Ahaziah.

Deuteronomy 18:9-14
These verses warn against seeking guidance from false gods and mediums, which is relevant to Ahaziah's actions in seeking Baal-Zebub.

Hebrews 11:32-34
Elijah is mentioned among the heroes of faith, emphasizing his role as a man of God who trusted in the Lord's power and authority.
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
Fashion, Kind, Manner, Meet, Sort, Speaketh, Spoke
Dictionary of Bible Themes
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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