TRV
Translation
In the KJVVerse 9,535 of 31,102
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Commentary on 2 Kings 1 verses 1–8
1 ¶ Then Moab rebelled against Israel after the death of Ahab.
2 And Ahaziah fell down through a lattice in his upper chamber that was in Samaria, and was sick: and he sent messengers, and said unto them, Go, enquire of Baalzebub the god of Ekron whether I shall recover of this disease.
3 But the angel of the LORD said to Elijah the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them, Is it not because there is not a God in Israel, that ye go to enquire of Baalzebub the god of Ekron?
4 Now therefore thus saith the LORD, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die. And Elijah departed.
5 And when the messengers turned back unto him, he said unto them, Why are ye now turned back?
6 And they said unto him, There came a man up to meet us, and said unto us, Go, turn again unto the king that sent you, and say unto him, Thus saith the LORD, Is it not because there is not a God in Israel, that thou sendest to enquire of Baalzebub the god of Ekron? therefore thou shalt not come down from that bed on which thou art gone up, but shalt surely die.
7 And he said unto them, What manner of man was he which came up to meet you, and told you these words?
8 And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite.
I. II. Main points1. 2. Sub-points
We have here Ahaziah, the wicked king of Israel, under God's rebukes both by his providence and by his prophet, by his rod and by his word.
I. He is crossed in his affairs. How can those expect to prosper that do evil in the sight of the Lord, and provoke him to anger? When he rebelled against God, and revolted from his allegiance to him, Moab rebelled against Israel, and revolted from the subjection that had long paid to the kings of Israel, Kg2 1:1. The Edomites that bordered on Judah, and were tributaries to the kings of Judah, still continued so, as we find in the chapter before (v. 47), till, in the wicked reign of Joram, they broke that yoke (Kg2 8:22) as the Moabites did now. If men break their covenants with us, and neglect their duty, we must reflect upon our breach of covenant with God, and the neglect of our duty to him. Sin weakens and impoverishes us. We shall hear of the Moabites, Kg2 3:5.
II. He is seized with sickness in body, not from any inward cause, but by a severe accident. He fell down through a lattice, and was much bruised with the fall; perhaps it threw him into a fever, Kg2 3:2. Whatever we go, there is but a step between us and death. A man's house is his castle, but not to secure him against the judgments of God. The cracked lattice is a fatal to the son, when God pleases to make it so, as the bow drawn at a venture was to the father. Ahaziah would not attempt to reduce the Moabites, lest he should perish in the field of battle: but he is not safe, though he tarry at home. Royal palaces do not always yield firm footing. The snare is laid for the sinner in the ground where he thinks least of it, Job 18:9, Job 18:10. The whole creation, which groans under the man's sin, will at length sink and break under the weight, like this lattice. He is never safe that has God for his enemy.
III. In his distress he sends messengers to enquire of the god Ekron whether he should recover or no, Kg2 1:2. And here, 1. His enquiry was very foolish: Shall I recover? Even nature itself would rather have asked, "What means may I use that I may recover?" But as one solicitous only to know his fortune, not to know his duty, his question is only this, Shall I recover? to which a little time would give an answer. We should be more thoughtful what will become of us after death than how, or when, or where, we shall die, and more desirous to be told how we may conduct ourselves well in our sickness, and get good to our souls by it, than whether we shall recover from it. 2. His sending to Baal-zebub was very wicked; to make a dead and dumb idol, perhaps newly erected (for idolaters were fond of new gods), his oracle, was not less a reproach to his reason than to his religion. Baal-zebub, which signifies the lord of a fly, was one of their Baals that perhaps gave his answers either by the power of the demons or the craft of the priests, with a humming noise, like that of a great fly, or that had (as they fancied) rid their country of the swarms of flies wherewith it was infested, or of some pestilential disease brought among them by flies. Perhaps this dunghill-deity was as famous then as the oracle of Delphos was, long afterwards, in Greece. In the New Testament the prince of the devils is called Beel-zebub (Mat 12:24), for the gods of the Gentiles were devils, and this perhaps grew to be one of the most famous.
IV. Elijah, by direction from God, meets the messengers, and turns them back with an answer that shall save them the labour of going to Ekron. Had Ahaziah sent for Elijah, humbled himself, and begged his prayers, he might have had an answer of peace; but if he send to the god of Ekron, instead of the God of Israel, this, like Saul's consulting the witch, shall fill the measure of his iniquity, and bring upon him a sentence of death. Those that will not enquire of the word of God for their comfort shall be made to hear it, whether they will or not, to their amazement.
1.He faithfully reproves his sin (Kg2 1:3): Is it not because there is not (that is, because you think there is not) a God in Israel (because there is no God, none in Israel, so it may be read), that you go to enquire of Baal-zebub, the god of Ekron, a despicable town of the Philistines (Zac 9:7), long since vanquished by Israel? Here, (1.) The sin was bad enough, giving that honour to the devil which is due to God alone, which was done as much by their enquiries as by their sacrifices. Note, It is a very wicked thing, upon any occasion or pretence whatsoever, to consult with the devil. This wickedness reigned in the heathen world (Isa 47:12, Isa 47:13) and remains too much even in the Christian world, and the devil's kingdom is supported by it. (2.) The construction which Elijah, in God's name, puts upon it, makes it much worse: "It is because you think not only that the God of Israel is not able to tell you, but that there is no God at all in Israel, else you would not send so far for a divine answer." Note, A practical and constructive atheism is the cause and malignity of our departures from God. Surely we think there is no God in Israel when we live at large, make flesh our arm, and seek a portion in the things of this world.
2.He plainly reads his doom: Go, tell him he shall surely die, Kg2 1:4. "Since he is so anxious to know his fate, this is it; let him make the best of it." The certain fearful looking for of judgment and indignation which this message must needs cause cannot but cut him to the heart.
V. The message being delivered to him by his servants, he enquires of them by whom it was sent to him, and concludes, by their description of him, that it must be Elijah, Kg2 1:7, Kg2 1:8. For, 1. His dress was the same that he had seen him in, in his father's court. He was clad in a hairy garment, and had a leathern girdle about him, was plain and homely in his garb. John Baptist, the Elias of the New Testament, herein resembled him, for his clothes were made of hair cloth, and he was girt with a leathern girdle, Mat 3:4. He that was clothed with the Spirit despised all rich and gay clothing. 2. His message was such as he used to deliver to his father, to whom he never prophesied good, but evil. Elijah is one of those witnesses that still torment the inhabitants of the earth, Rev 11:10. He that was a thorn in Ahab's eyes will be so in the eyes of his son while he treads in the steps of his father's wickedness; and he is ready to cry out, as his father did, Hast thou found me, O my enemy? Let sinners consider that the word which took hold of their fathers is still as quick and powerful as ever. See Zac 1:6; Heb 4:12.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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Richard ChallonerAD 1781
Ochozias sendeth to consult Beelzebub: Elias foretelleth his death: and causeth fire to come down from heaven, upon two captains and their companies.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
The opening verse of 2 Kings succinctly establishes the geopolitical landscape at the commencement of the new book, marking a significant shift in regional power dynamics. It records Moab's rebellion against Israel, an act of defiance triggered by the death of King Ahab, signaling the end of Moab's vassalage and setting the stage for the ensuing challenges and conflicts that will characterize the reign of Ahab's successors and the broader narrative of Israel's monarchy.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several effective literary devices. It functions as a powerful Transition, seamlessly bridging the narrative from the detailed accounts of Ahab's reign in 1 Kings to the unfolding history of the divided monarchy in 2 Kings. Its concise declaration of Moab's rebellion also serves as Foreshadowing, hinting at the ongoing conflicts and challenges that will plague Israel, particularly under Ahab's successors, and setting the stage for the significant events detailed later in 2 Kings 3. The verse's Conciseness is notable, packing significant historical and political information into a single, declarative statement. It acts as a precise Historical Marker, immediately orienting the reader to the new political climate and the immediate consequence of Ahab's demise, establishing the chronological and political setting for the entire book.
THEOLOGICAL AND THEMATIC CONNECTIONS
This seemingly simple historical note carries profound theological weight. It illustrates the principle that divine judgment and the consequences of apostasy often extend beyond the individual to impact the nation. Ahab's reign was marked by egregious idolatry and spiritual compromise, inviting divine displeasure. His death, itself a fulfillment of prophecy, created a vacuum that external enemies were quick to exploit. This highlights God's sovereignty over nations and their rulers, demonstrating that even political upheavals can serve His purposes, whether as a means of judgment, discipline, or the unfolding of His redemptive plan. The rebellion underscores the volatile nature of earthly kingdoms and the cyclical pattern of human history marked by power struggles, defiance, and the constant need for divine intervention, reminding us that true stability is found not in human power but in divine faithfulness.
REFLECTION AND APPLICATION
The brief declaration of Moab's rebellion after Ahab's death serves as a potent reminder of the ripple effect of leadership, both spiritual and secular. A leader's character, faithfulness, and decisions—or lack thereof—can have far-reaching consequences that extend beyond their immediate tenure, impacting the stability and security of an entire nation or community. Just as Ahab's unfaithfulness and eventual death created a vulnerability that Moab exploited, so too can our personal and collective spiritual health influence the strength and resilience of our families, churches, and societies. This verse calls us to consider the interconnectedness of our actions with broader outcomes, urging us to cultivate faithfulness, integrity, and wisdom, trusting that God remains sovereign even amidst political instability and human rebellion. It reminds us that true security and lasting peace are not found in military might or political alliances alone, but in walking in obedience to God, for His kingdom alone is unshakable.
Questions for Reflection
FAQ
Why is this verse significant as the opening of 2 Kings?
Answer: 2 Kings 1:1 is highly significant because it immediately establishes the political climate and sets the stage for the entire narrative of the second book of Kings. By explicitly stating Moab's rebellion following Ahab's death, it signals a direct consequence of the preceding events in 1 Kings and introduces the immediate challenge faced by Ahab's successor, Ahaziah. It underscores the theme of instability within the Israelite monarchy and prepares the reader for the ongoing struggles, both internal and external, that will characterize the reigns of the subsequent kings of Israel and Judah, often intertwined with the ministries of powerful prophets like Elijah and Elisha.
What was the relationship between Moab and Israel before this rebellion?
Answer: Prior to this rebellion, Moab was a vassal state to the northern kingdom of Israel. This subjugation dated back to the reign of King Omri, Ahab's father, who had conquered Moab. As a vassal, Moab was obligated to pay a substantial annual tribute to Israel, a fact explicitly mentioned in 2 Kings 3:4, where King Mesha of Moab is recorded as paying "an hundred thousand lambs, and an hundred thousand rams, with the wool." Ahab's death was perceived by Moab as a moment of weakness for Israel, providing the opportune time to break free from this burdensome tribute and assert its independence.
CHRIST-CENTERED FULFILLMENT
The rebellion of Moab against Israel, a recurring pattern of human defiance against established authority, ultimately points to the greater rebellion of humanity against God. Just as earthly kingdoms rise and fall, marked by instability and the pursuit of autonomy, so too does the human heart, in its fallen state, rebel against its Creator. Yet, the narrative of Kings, despite its cycles of apostasy and judgment, continually anticipates the coming of a true and eternal King. Jesus Christ is the ultimate fulfillment of this longing for stable, righteous rule. He is the Lamb of God, who takes away the sin of the world, not through tribute or military might, but through His sacrificial death, conquering the ultimate rebellion of sin and death. Unlike earthly kings whose reigns are temporary and whose deaths invite chaos, Christ's kingdom is an everlasting kingdom, and His dominion endures throughout all generations. He is the King of kings and Lord of lords, whose reign will ultimately bring all nations into submission, not through coercive power, but through redemptive love, establishing a peace that transcends all earthly instability (Colossians 1:19-20). In Him, all true authority resides, and His death, far from creating a vacuum, secured eternal life and an unshakeable kingdom for all who believe.