2 Kings 1:9
Then King Ahaziah sent to Elijah a captain with his company of fifty men. So the captain went up to Elijah, who was sitting on top of a hill, and said to him, "Man of God, the king declares, 'Come down!'"
Then King Ahaziah
Ahaziah, the son of Ahab and Jezebel, reigned over Israel and continued in the idolatrous practices of his parents. His reign is marked by a departure from the worship of Yahweh, which sets the stage for his interactions with Elijah. Historically, Ahaziah's reign is a continuation of the spiritual decline in Israel, emphasizing the need for prophetic intervention.

sent to Elijah
The act of sending messengers to Elijah indicates Ahaziah's recognition of Elijah's authority and power, albeit with a confrontational intent. Elijah, whose name means "My God is Yahweh," stands as a representative of the true God amidst a nation led astray by idolatry. This highlights the ongoing conflict between the worship of Yahweh and the pagan practices introduced by the royal family.

a captain with his company of fifty men
The sending of a military detachment underscores the seriousness with which Ahaziah approaches Elijah. The number fifty often symbolizes completeness or fullness in the Bible, suggesting a full measure of authority and force. This military approach contrasts with the spiritual authority of Elijah, setting up a confrontation between earthly power and divine authority.

He went up to Elijah
The act of going up to Elijah, who is on a hill, symbolizes the ascent to a place of spiritual significance. Hills and mountains in the Bible often represent places of divine encounter and revelation. This physical ascent mirrors the spiritual challenge that the captain and his men face in confronting a prophet of God.

who was sitting on the top of a hill
Elijah's position on the hill signifies a place of authority and divine perspective. Sitting, in a biblical context, often denotes a position of teaching or judgment. Elijah's location on the hill is reminiscent of other biblical figures who encountered God on mountains, reinforcing his role as a mediator of God's will.

and said to him, 'Man of God
The title "Man of God" acknowledges Elijah's role as a prophet and servant of Yahweh. This recognition, even by those who oppose him, highlights the undeniable presence of God's power and authority in Elijah's life. The term "Man of God" is used throughout the Old Testament to describe those who are called to speak on behalf of God, emphasizing the divine mission and message entrusted to them.

the king declares, 'Come down!''
The command to "come down" reflects the king's attempt to exert control over the prophet. This demand is not just a physical request but a symbolic attempt to bring Elijah under the king's earthly authority. The tension between the king's command and Elijah's divine commission illustrates the broader conflict between human authority and God's sovereignty.

Persons / Places / Events
1. King Ahaziah
The king of Israel, son of Ahab and Jezebel, who ruled after his father's death. He is known for his idolatry and reliance on false gods.

2. Elijah
A prophet of God known for his powerful ministry and miracles. He often confronted the kings of Israel about their idolatry and disobedience to God.

3. Captain and Fifty Men
A military officer and his troops sent by King Ahaziah to bring Elijah to him. This reflects the king's attempt to exert authority over the prophet.

4. Hill
The location where Elijah was sitting, symbolizing a place of divine encounter and revelation, often associated with God's presence in biblical accounts.

5. Man of God
A title used for Elijah, indicating his role as a true prophet and servant of the Lord, distinct from the false prophets of Baal.
Teaching Points
Authority of God vs. Human Authority
The account illustrates the ultimate authority of God over human rulers. Believers are reminded to prioritize God's commands over human demands.

Faithfulness in Adversity
Elijah's steadfastness in the face of opposition encourages believers to remain faithful to God's calling, even when pressured by worldly powers.

Divine Protection
God's protection of Elijah serves as a reminder that God watches over His servants and can deliver them from harm.

The Role of a Prophet
Elijah's role as a "man of God" underscores the importance of speaking truth to power and being a voice for God's righteousness.

Judgment and Mercy
While Elijah's account involves judgment, the New Testament calls believers to balance truth with grace, following Jesus' example of mercy.
Bible Study Questions
1. How does the authority of God manifest in the account of Elijah and King Ahaziah, and how can we apply this understanding in our daily lives when facing authority figures?

2. In what ways does Elijah's faithfulness inspire you to stand firm in your beliefs, especially when confronted with opposition or pressure?

3. How can we discern when to speak truth to power in our own lives, and what can we learn from Elijah's example about the risks and rewards of doing so?

4. Reflect on a time when you experienced God's protection in a challenging situation. How does Elijah's account reinforce your trust in God's provision and care?

5. Considering Jesus' response to His disciples in Luke 9:54-56, how can we balance the need for truth and justice with the call to show mercy and grace in our interactions with others?
Connections to Other Scriptures
1 Kings 18
Elijah's confrontation with the prophets of Baal on Mount Carmel, demonstrating God's power over false gods.

2 Kings 1:10-12
The continuation of the account where Elijah calls down fire from heaven, showing God's judgment and protection over His prophet.

Luke 9:54-56
Jesus' disciples reference Elijah's calling down fire, but Jesus teaches a different approach, emphasizing mercy over judgment.

Hebrews 11:32-34
Elijah is part of the "faith hall of fame," highlighting his faith and the power of God working through him.
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
People
Ahab, Ahaziah, Baalzebub, Elijah, Jehoram, Jehoshaphat, Joram
Places
Ekron, Moab, Samaria
Topics
Behold, Captain, Company, Elijah, Eli'jah, Fifty, Hill, Mount, O, Sat, Says, Seated, Sitting, Spake, Speaketh, Spoke, Spoken
Dictionary of Bible Themes
2 Kings 1:1-14

     5092   Elijah

2 Kings 1:1-18

     5366   king

2 Kings 1:9-12

     1416   miracles, nature of

2 Kings 1:9-13

     5489   rank

2 Kings 1:9-14

     5245   captain

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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