TRV
Translation
King James Version
And he sent again a captain of the third fifty with his fifty. And the third captain of fifty went up, and came and fell on his knees before Elijah, and besought him, and said unto him, O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight.
KJV (with Strong's)
And he sent H7971 again H7725 a captain H8269 of the third H7992 fifty H2572 with his fifty H2572. And the third H7992 captain H8269 of fifty H2572 went up H5927, and came H935 and fell H3766 on his knees H1290 before H5048 Elijah H452, and besought H2603 him, and said H1696 unto him, O man H376 of God H430, I pray thee, let my life H5315, and the life H5315 of these fifty H2572 thy servants H5650, be precious H3365 in thy sight H5869.
Complete Jewish Bible
The king sent a third commander of fifty, with his fifty men. The third commander of fifty climbed up, approached Eliyahu and fell on his knees before him. He pleaded with him: "Man of God, please! Have some regard for my life and the lives of these fifty servants of yours!
Berean Standard Bible
So the king sent a third captain with his fifty men. And the third captain went up, fell on his knees before Elijah, and begged him, “Man of God, may my life and the lives of these fifty servants please be precious in your sight.
American Standard Version
And again he sent the captain of a third fifty with his fifty. And the third captain of fifty went up, and came and fell on his knees before Elijah, and besought him, and said unto him, O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight.
World English Bible Messianic
Again he sent the captain of a third fifty with his fifty. The third captain of fifty went up, and came and fell on his knees before Elijah, and begged him, and said to him, “Man of God, please let my life, and the life of these fifty your servants, be precious in your sight.
Geneva Bible (1599)
Yet againe he sent the third captaine ouer fiftie with his fiftie. And the thirde captaine ouer fiftie went vp, and came, and fell on his knees before Eliiah, and besought him, and saide vnto him, O man of God, I pray thee, let my life and the life of these thy fiftie seruants be precious in thy sight.
Young's Literal Translation
And he turneth and sendeth a third head of fifty and his fifty, and the third head of fifty goeth up, and cometh in, and boweth on his knees over-against Elijah, and maketh supplication unto him, and speaketh unto him, `O man of God, let be precious, I pray thee, my soul and the soul of thy servants--these fifty--in thine eyes.
In the KJVVerse 9,547 of 31,102
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Commentary on 2 Kings 1 verses 9–18
9 ¶ Then the king sent unto him a captain of fifty with his fifty. And he went up to him: and, behold, he sat on the top of an hill. And he spake unto him, Thou man of God, the king hath said, Come down.
10 And Elijah answered and said to the captain of fifty, If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty.
11 Again also he sent unto him another captain of fifty with his fifty. And he answered and said unto him, O man of God, thus hath the king said, Come down quickly.
12 And Elijah answered and said unto them, If I be a man of God, let fire come down from heaven, and consume thee and thy fifty. And the fire of God came down from heaven, and consumed him and his fifty.
13 And he sent again a captain of the third fifty with his fifty. And the third captain of fifty went up, and came and fell on his knees before Elijah, and besought him, and said unto him, O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight.
14 Behold, there came fire down from heaven, and burnt up the two captains of the former fifties with their fifties: therefore let my life now be precious in thy sight.
15 And the angel of the LORD said unto Elijah, Go down with him: be not afraid of him. And he arose, and went down with him unto the king.
16 And he said unto him, Thus saith the LORD, Forasmuch as thou hast sent messengers to enquire of Baalzebub the god of Ekron, is it not because there is no God in Israel to enquire of his word? therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die.
17 So he died according to the word of the LORD which Elijah had spoken. And Jehoram reigned in his stead in the second year of Jehoram the son of Jehoshaphat king of Judah; because he had no son.
18 Now the rest of the acts of Ahaziah which he did, are they not written in the book of the chronicles of the kings of Israel?
Here, I. The king issues out a warrant for the apprehending of Elijah. If the God of Ekron had told him he should die, it is probable he would have taken it quietly; but now that a prophet of the Lord tells him so, reproving him for his sin and reminding him of the God of Israel, he cannot bear it. So far is he from making any good improvement of the warning given him that he is enraged against the prophet; neither his sickness, nor the thoughts of death, made any good impressions upon him, nor possessed him with any fear of God. No external alarms will startle and soften secure sinners, but rather exasperate them. Did the king think Elijah a prophet, a true prophet? Why then durst he persecute him? Did he think him a common person? What occasion was there to send such a force, in order to seize him? Thus a band of men must take our Lord Jesus.
II. The captain that was sent with his fifty soldiers found Elijah on the top of a hill (some think Carmel), and commanded him, in the king's name, to surrender himself, Kg2 1:9. Elijah was now so far from absconding, as formerly, into the close recesses of a cave, that he makes a bold appearance on the top of a hill; experience of God's protection makes him more bold. The captain calls him a man of God, not that he believed him to be so, or reverenced him a such a one, but because he was commonly called so. Had he really looked upon him as a prophet, he would not have attempted to make him his prisoner; and, had he thought him entrusted with the word of God, he would not have pretended to command him with the word of a king.
III. Elijah calls for fire from heaven, to consume this haughty daring sinner, not to secure himself (he could have done that some other way), nor to avenge himself (for it was not his own cause that he appeared and acted in), but to prove his mission, and to reveal the wrath of God from heaven against the ungodliness and unrighteousness of men. This captain had, in scorn, called him a man of God: "If I be so," says Elijah, "thou shalt pay dearly for making a jest of it." He valued himself upon his commission (the king has said, Come down), but Elijah will let him know that the God of Israel is superior to the king of Israel and has a greater power to enforce his commands. It was not long since Elijah had fetched fire from heaven, to consume the sacrifice (Kg1 18:38), in token of God's acceptance of that sacrifice as an atonement for the sins of the people; but, they having slighted that, now the fire falls, not on the sacrifice, but on the sinners themselves, Kg2 1:10. See here, 1. What an interest the prophets had in heaven; what the Spirit of God in them demanded the power of God effected. Elijah did but speak, and it was done. He that formerly had fetched water from heaven now fetches fire. O the power of prayer! Concerning the work of my hands, command you me, Isa 14:11. 2. What an interest heaven had in the prophets! God was always ready to plead their cause, and avenge the injuries done to them; kings shall still be rebuked for their sakes, and charged to do his prophets no harm; one Elijah is more to God than 10,000 captains and their fifties. Doubtless Elijah did this by a divine impulse, and yet our Saviour would not allow the disciples to draw it into a precedent, Luk 9:54. They were now not far from the place where Elias did this act of justice upon provoking Israelites, and would needs, in like manner, call for fire upon those provoking Samaritans. "No," says Christ, "by no means, you know not what manner of spirit you are of," that is, (1.) "You do not consider what manner of spirit, as disciples, you are called to, and how different from that of the Old Testament dispensation; it was agreeable enough to that dispensation of terror, and of the letter, for Elias to call for fire, but the dispensation of the Spirit and of grace will by no means allow it." (2.) "You are not aware what manner of spirit you are, upon this occasion, actuated by, and how different from that of Elias: he did it in holy zeal, you in passion; he was concerned for God's glory, you for your own reputation only." God judges men's practices by their principles, and his judgment is according to truth.
IV. This is repeated a second time; would one think it? 1. Ahaziah sends, a second time, to apprehend Elijah (Kg2 1:11), as if he were resolved not to be baffled by omnipotence itself. Obstinate sinners must be convinced and conquered, at last, by the fire of hell, for fire from heaven, it seems, will not subdue them. 2. Another captain is ready with his fifty, who, in his blind rage against the prophet, and his blind obedience to the king, dares engage in that service which had been fatal to the last undertakers. This is as impudent and imperious as the last, and more in haste; not only, "Come down quietly, and do not struggle," but without taking any notice of what had been done, he says, "Come down quickly, and do not trifle, the king's business requires haste; come down, or I will fetch thee down." 3. Elijah relents not, but calls for another flash of lightning, which instantly lays this captain and his fifty dead upon the spot. Those that will sin like others must expect to suffer like them; God is inflexibly just.
V. The third captain humbled himself and cast himself upon the mercy of God and Elijah. It does not appear that Ahaziah ordered him to do so (his stubborn heart is as hard as ever; so regardless is he of the terrors of the Lord, so little affected with the manifestations of his wrath, and withal so prodigal of the lives of his subjects, that he sends a third with the same provoking message to Elijah), but he took warning by the fate of his predecessors, who, perhaps, lay dead before his eyes; and, instead of summoning the prophet down, fell down before him, and begged for his life and the lives of his soldiers, acknowledging their own evil deserts and the prophet's power (Kg2 1:13, Kg2 1:14): Let my life be precious in thy sight. Note, There is nothing to be got by contending with God: if we would prevail with him, it must be by supplication; if we would not fall before God, we must bow before him; and those are wise for themselves who learn submission from the fatal consequences of the obstinacy of others.
VI. Elijah does more than grant the request of this third captain. God is not so severe with those that stand it out against him but he is as ready to show mercy to those that repent and submit to him; never any found it in vain to cast themselves upon the mercy of God. This captain, not only has his life spared, but is permitted to carry his point: Elijah, being so commanded by the angel, goes down with him to the king, Kg2 1:15. Thus he shows that he before refused to come, not because he feared the king or court, but because he would not be imperiously compelled, which would lessen the honour of his master; he magnifies his office. He comes boldly to the king, and tells him to his face (let him take it as he may) what he had before sent to him (Kg2 1:16), that he shall surely and shortly die; he mitigates not the sentence, either for fear of the king's displeasure or in pity to his misery. The God of Israel has condemned him, let him send to see whether the god of Ekron can deliver him. So thunder-struck is Ahaziah with this message, when it comes from the prophet's own mouth, that neither he nor any of those about him durst offer him any violence, nor so much as give him an affront; but out of that den of lions he comes unhurt, like Daniel. Who can harm those whom God will shelter?
Lastly, The prediction is accomplished in a few days. Ahaziah died (v. 17), and, dying childless, left his kingdom to his brother Jehoram. His father reigned wickedly twenty-two years, he not two. Sometimes the wicked live, become old, yea, are mighty in power; but those who therefore promise themselves prosperity in impiety may perhaps find themselves deceived; for (as bishop Hall observes here), "Some sinners live long, to aggravate their judgment, others die soon, to hasten it;" but it is certain that evil pursues sinners, and, sooner or later, it will overtake them; nor will any thing fill the measure sooner than that complicated iniquity of Ahaziah - honouring the devil's oracles and hating God's oracles.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–18. Public domain.
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Ephrem the SyrianAD 373
ON THE SECOND BOOK OF KINGS 1:1
But the stubborn king did not fear the word of the prophet and said in his heart, “He lies.” And so he did not pay attention to his warning, which exhorted him to get rid of the reason of his evils and to repent. He persevered in his stubbornness and, instead of repenting of his pride and being converted, grew more stubborn and sent a captain of fifty with some guards to arrest the prophet of God and lead him to the tribunal. Now, after hearing that the fire had come down and had consumed the captain with his fifty men on the occasion of their effrontery, he sent some others, and again the fire consumed them and made them perish. And [divine] justice decrees this sentence quite rightly, because those who had seen the fire, which had come down at the prayer of Elijah, and had not believed or were converted, were necessarily scorched by the second descent of the fire. And the same punishment was prepared for the third one, who was sent after them, if the terrifying spectacle of the fire had not made him wise. He avoids appearing like his comrades: he arrives after the prophet, humbly kneels down before him and, on the one hand, repeats the order of the king, but on the other, gives him the option whether to obey the word of the king or not.
Caesarius of ArlesAD 542
SERMON 125.2
Now if you consider well, dearly beloved, you will realize that not only the Jewish people fell through pride, but also those two captains perished from the same weakness. With great pride and arrogance but lacking any humility, the latter came to blessed Elijah and said, “Man of God, the king summons you.” Because they did not give him honor as an old man or reverence as a prophet, the Holy Spirit spoke through the mouth of the prophet, and they were struck down by a blow sent from heaven. The third captain, however, coming with great humility and contrition, as was proper, pleaded in a tearful voice and not only merited to escape punishment but even induced blessed Elijah to condescend to go to the king. All this, dearly beloved, happened for the salvation of all the people, since the good and merciful Lord struck a few people in order that he might heal them all.
Caesarius of ArlesAD 542
SERMON 125.1
These wretched men are apt to censure the writings of the Old Testament saying, “How was it just for blessed Elijah to burn two captains with their soldiers by means of fire brought down from heaven?” How justly and mercifully this was done, dearly beloved, we want to indicate briefly to your hearts. In the days of the Old Testament, any crimes or offenses committed among the people were ordered to be physically punished. Thus it is written, “Eye for eye, tooth for tooth.” Indeed, some were punished in order that the rest might fear bodily punishment and refrain from sins and offenses. Now, in the time of the prophet, blessed Elijah, all the Jewish people had abandoned God and were sacrificing to idols, not only refusing to honor God’s prophets but even very frequently trying to kill them. For this reason blessed Elijah was aroused with zeal for God and caused some to be punished physically, so that those who had neglected the salvation of their souls might be healed in heart by fearing bodily death. We should consider that not so much blessed Elijah as the Holy Spirit did this. We know that the same thing was done through blessed Peter in the case of Ananias and Sapphira, for through him they incurred the destruction of death themselves in order that an example might be given to the rest. Therefore, as it is written, “Great fear seized all who heard of this.” Examples are given to everyone whenever punishments are inflicted on sinners. Because the Jews thought only of their body and refused to be solicitous for the salvation of their soul, with God as judge they suffered punishment in the very body to which they had devoted so much care.
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
2 Kings 1:13 presents a pivotal moment in the confrontation between King Ahaziah and the prophet Elijah, dramatically contrasting defiant arrogance with life-saving humility. Following two previous royal expeditions that met with divine judgment by fire, this verse introduces a third captain who, unlike his predecessors, approaches Elijah not with a royal command but with a posture of profound reverence and a desperate, humble plea for mercy, thereby securing his own life and the lives of his fifty soldiers from impending divine wrath.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage masterfully employs several literary devices to heighten its impact and convey its profound theological message. Contrast is the most prominent, starkly highlighting the difference between the first two captains' arrogant demands and the third captain's humble supplication. This contrast powerfully underscores the theme of divine judgment for pride versus divine mercy for humility. Repetition of the phrase "captain of fifty with his fifty" emphasizes the king's persistent but futile attempts and the consistent number of men sent, making the third captain's divergent approach all the more striking and impactful. Symbolism is also present, with the "fire from heaven" symbolizing God's swift and consuming judgment against defiance and disrespect for His prophet, while the act of "falling on his knees" profoundly symbolizes genuine humility, reverence, and desperate petition. The narrative structure itself builds intense suspense, leading the reader to anticipate a similar fiery fate for the third group, only to resolve it with an unexpected act of grace, thereby emphasizing the transformative power of a changed heart and posture before God.
THEOLOGICAL AND THEMATIC CONNECTIONS
This passage profoundly illustrates the multifaceted character of God, who, while just and holy in His judgment against defiance, idolatry, and disrespect for His anointed, is also merciful and responsive to genuine humility and contrite supplication. It serves as a powerful reminder that human power, military might, or royal decrees are utterly insignificant and ultimately futile when confronted with the absolute sovereignty of God. The fate of the first two captains demonstrates that God "resists the proud but gives grace to the humble," while the third captain's actions provide a vivid model for how humanity ought to approach the divine: not with demands or defiance, but with reverent submission, acknowledging God's supreme authority, and humbly appealing for His mercy. This principle is foundational to a right relationship with God, emphasizing that true wisdom begins with the fear of the Lord and a recognition of our utter dependence on His grace and compassion.
REFLECTION AND APPLICATION
The narrative of the three captains offers a timeless and potent lesson for our own lives, particularly in how we approach divine authority and respond to God's revealed will. The first two captains represent the pervasive human tendency towards arrogance, self-reliance, and outright defiance when confronted with divine truth or correction. Their demand for Elijah to "come down" was, in essence, a demand for God's power to submit to human will, a posture that inevitably leads to destruction. In stark contrast, the third captain's humble posture, his profound recognition of Elijah as a "man of God," and his earnest plea for life exemplify the path to grace and preservation. This challenges us to deeply examine our own hearts: Do we approach God with demands, expecting Him to conform to our desires and plans, or do we come with a humble and contrite spirit, acknowledging His absolute sovereignty and seeking His mercy? In moments of divine conviction, challenging circumstances, or when faced with God's commands, the default human response can often be resistance, rationalization, or pride. This passage calls us to actively cultivate a spirit of genuine humility, recognizing our utter dependence on God, valuing His word above all else, and understanding that true life, favor, and spiritual flourishing are found not in defiance, but in humble submission and earnest supplication before the Almighty.
Questions for Reflection
FAQ
Why did God spare the third captain and his fifty men when the first two groups were consumed by fire?
Answer: The stark difference in outcome is directly tied to the radical change in the captain's attitude and approach. The first two captains approached Elijah with arrogance, issuing commands from King Ahaziah and demanding Elijah's immediate submission. Their words and posture demonstrated a profound disrespect for God's prophet and, by extension, for God Himself. In contrast, the third captain "fell on his knees before Elijah," a posture of deep humility, reverence, and desperate supplication. He addressed Elijah as "O man of God," acknowledging his divine authority, and "besought him," pleading for mercy rather than making a demand. God responds to a humble and contrite heart, showing grace to those who acknowledge His sovereignty and seek His favor, while actively resisting the proud, as affirmed in 1 Peter 5:5. This passage vividly illustrates God's justice against defiance and His profound mercy towards genuine humility.
What is the significance of the title "man of God" in this context?
Answer: The title "man of God" ('îsh hā'ĕlōhîm in Hebrew) is a highly significant designation in the Old Testament, primarily reserved for prophets who serve as direct messengers and authoritative representatives of Yahweh. It signifies that the individual's authority, power, and words are not their own, but are derived directly from God Himself. When the third captain addresses Elijah as "O man of God," it is a profound acknowledgment of Elijah's divine commission and the true, supernatural source of his extraordinary power. Unlike the previous captains who treated Elijah as a mere rebel to be apprehended, this captain recognized Elijah's true identity as one through whom God Himself was acting. This recognition of divine authority and reverence for God's messenger was crucial to his humble appeal and God's subsequent decision to grant mercy. It underscores that proper reverence for God begins with honoring His chosen instruments.
CHRIST-CENTERED FULFILLMENT
The dramatic encounter in 2 Kings 1:13, where profound humility triumphs over arrogant defiance and secures life, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. Elijah, as a "man of God," wielded divine power and served as an agent of both God's judgment and His mercy. Yet, he was but a foreshadowing of the ultimate "Man of God," Jesus Christ, who is not merely a prophet but God incarnate, the Word made flesh dwelling among us (John 1:14). The captain's desperate plea for his life and the lives of his men to be "precious in thy sight" echoes humanity's universal and profound need for salvation and spiritual life, a need that only Christ can perfectly meet. While the captain sought physical preservation from a prophet's word, Christ offers eternal life and spiritual reconciliation through His atoning sacrifice. He is the ultimate Lamb of God, who takes away the sin of the world (John 1:29), making our lives truly precious in the sight of God the Father by reconciling us to Him through His blood. Furthermore, the humility displayed by the third captain profoundly points to the supreme humility of Christ Himself, who, "though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). Unlike the arrogant kings and captains who defiantly challenged God's authority, Christ perfectly embodied obedience and submission to the Father's will, even to the point of death on a cross (Philippians 2:8). Through His humble, obedient sacrifice, He provides the only way for us to approach God's throne of grace with confidence, knowing that our lives are indeed precious in His sight, secured by the blood of the One who perfectly fulfilled the law and the prophets (Hebrews 4:16).