2 Kings 1:2

KJV

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.

KJV (with Strong's)

And Ahaziah {H274} fell down {H5307} through a lattice {H7639} in his upper chamber {H5944} that was in Samaria {H8111}, and was sick {H2470}: and he sent {H7971} messengers {H4397}, and said {H559} unto them, Go {H3212}, enquire {H1875} of Baalzebub {H1176} the god {H430} of Ekron {H6138} whether I shall recover {H2421} of this disease {H2483}.

Complete Jewish Bible

When Achazyah fell through a latticed window of his upper room in Shomron and lay injured, he sent messengers and said to them, "Go, consult Ba'al-Z'vuv the god of 'Ekron, and ask whether I will recover from this injury."

Berean Standard Bible

Now Ahaziah had fallen through the lattice of his upper room in Samaria and injured himself. So he sent messengers and instructed them: “Go inquire of Baal-zebub, the god of Ekron, whether I will recover from this injury.”

American Standard Version

And Ahaziah fell down through the lattice in his upper chamber that was in Samaria, and was sick: and he sent messengers, and said unto them, Go, inquire of Baal-zebub, the god of Ekron, whether I shall recover of this sickness.

Commentary

### SUMMARY
King Ahaziah of Israel, having suffered a severe fall in his upper chamber in Samaria, finds himself gravely ill. Instead of seeking the Lord, the God of Israel, he dispatches messengers to Ekron, a Philistine city, to consult Baalzebub, their pagan deity, inquiring whether he will recover from his disease. This act immediately exposes his profound idolatry and rejection of the covenant God, setting the stage for swift divine judgment and highlighting the spiritual apostasy pervasive in the Northern Kingdom.

### CONTEXT
* **Literary Context:** This verse immediately follows the brief account of King Ahab's death and the succession of his son, Ahaziah, establishing the new monarch of the Northern Kingdom of Israel. It serves as the narrative's pivotal inciting incident, directly setting in motion the dramatic events of [2 Kings 1](/2_kings/1 "2 Kings 1 - Ahaziah's Idolatry and Elijah's Confrontation"). Ahaziah's illness and his decision to consult Baalzebub directly precipitate the re-entry of the prophet Elijah into the narrative, who is divinely commissioned to confront the king's blatant idolatry and pronounce God's unreserved judgment upon him. The subsequent verses detail Elijah's encounter with Ahaziah's messengers and then with the king himself, culminating in Ahaziah's death as a direct consequence of his unfaithfulness, thereby powerfully underscoring God's absolute sovereignty over false gods and the unwavering authority of His prophetic word.
* **Historical & Cultural Context:** King Ahaziah ruled the Northern Kingdom of Israel (c. 853-852 BC) from its capital, Samaria, a city that had become a deeply entrenched center of Baal worship under the pernicious influence of his parents, Ahab and Jezebel. The "lattice" (שְׂבָכָה, *sebhakhah*) refers to an openwork window, balcony railing, or possibly a skylight in an upper room, typical of ancient Near Eastern homes designed for essential ventilation and light. Such an accidental fall, though seemingly mundane, could result in life-threatening injuries, as it tragically did for Ahaziah. Ekron was one of the five major Philistine city-states, and Baalzebub was their local deity. Consulting foreign gods for divination, especially regarding health or future events, was a common pagan practice in the ancient world but was explicitly and strictly forbidden for Israelites by God's covenant law, as powerfully articulated in [Deuteronomy 18:10-12](/deuteronomy/18-10-12 "Deuteronomy 18:10-12 - Prohibition Against Divination and Child Sacrifice"). Ahaziah's choice to bypass the Lord and turn to a Philistine idol underscores the pervasive spiritual apostasy and syncretism that characterized Israel during this period.
* **Key Themes:** The verse immediately introduces the profound central theme of **idolatry and apostasy**, as Ahaziah, despite being the king of God's chosen people, defiantly turns to a pagan deity for help rather than the Lord. This act serves as a stark reflection of the spiritual decline of the Northern Kingdom, a consistent and tragic theme woven throughout the books of [1 Kings](/1_kings/1 "1 Kings - The Divided Kingdom") and [2 Kings](/2_kings/1 "2 Kings - The Divided Kingdom and Exile"). His decision directly sets the stage for swift and decisive **divine judgment**, which is powerfully delivered by the prophet Elijah, emphasizing God's absolute intolerance for unfaithfulness and His ultimate authority over all other gods, as vividly seen in [2 Kings 1:3-4](/2_kings/1-3-4 "2 Kings 1:3-4 - Elijah's Prophecy Against Ahaziah"). Furthermore, the narrative implicitly highlights the **impotence of false gods** contrasted with the **sovereignty and omnipotence of the living God**, demonstrating unequivocally that true healing, wisdom, and deliverance come only from Him, and that His prophetic word is supreme and unchallengeable.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Baalzebub (Hebrew, בַּעַל זְבוּב, _Baʻal Zᵉbûwb_):** From H1176, this name literally translates to "Baal of (the) Fly." Scholars widely believe this was a deliberate, derogatory alteration by Israelite scribes and prophets of an original Philistine name, possibly "Baal-zebul" (meaning "Lord of the Exalted Dwelling" or "Prince Baal") or "Baal-zebach" (meaning "Lord of Sacrifice"). The alteration to "flies" or "dung" was a powerful act of mockery, designed to demean a pagan deity by associating him with decay, impurity, and insignificance, thereby reinforcing the Israelites' contempt for false gods. This name later appears in the New Testament as "Beelzebub," a title associated with Satan or a chief demon, indicating the deep-seated spiritual opposition and revulsion the Israelites held for this false god.
* **enquire (Hebrew, דָּרַשׁ, _dârash_):** H1875, a primitive root meaning "to tread or frequent; usually to follow (for pursuit or search); by implication, to seek or ask; specifically to worship." Ahaziah's act of "enquiring" signifies a deliberate act of seeking counsel, guidance, or revelation. In the context of ancient Near Eastern religion, this often involved divination or consulting an oracle. For an Israelite king to "enquire" of a pagan deity was an act of worship and an explicit rejection of the Lord, who alone was to be sought for guidance and truth.
* **sick (Hebrew, חָלָה, _châlâh_ and חֳלִי, _chŏlîy_):** The text uses two related terms. The verb "was sick" (H2470, _châlâh_) means "to be weak, sick, afflicted; or (causatively) to grieve, make sick." The noun "disease" (H2483, _chŏlîy_) refers to "malady, anxiety, calamity; disease, grief, (is) sick(-ness)." The combination emphasizes the severity of Ahaziah's condition, indicating a debilitating and potentially fatal illness resulting from his fall. His sickness is not merely a physical ailment but becomes the catalyst for a spiritual crisis, revealing his profound spiritual sickness and apostasy.

#### Verse Breakdown
* **"And Ahaziah fell down through a lattice in his upper chamber that [was] in Samaria, and was sick":** This initial clause describes the precipitating event of the narrative: King Ahaziah (H274, _ʼĂchazyâh_) suffers a severe, accidental fall (H5307, _nâphal_) within his royal residence in Samaria (H8111, _Shômᵉrôwn_), the capital of the Northern Kingdom. The "upper chamber" (H5944, _ʻălîyâh_) likely refers to a room on the second floor or a rooftop structure, common in ancient Near Eastern architecture, often featuring a "lattice" (H7639, _sᵉbâkâh_) for ventilation or as a railing. The result is a debilitating illness (H2470, _châlâh_), indicating a life-threatening injury rather than a minor ailment, which prompts a desperate search for a prognosis or cure.
* **"and he sent messengers, and said unto them, Go, enquire of Baalzebub the god of Ekron whether I shall recover of this disease":** This second, pivotal clause reveals Ahaziah's immediate and profoundly misguided response to his crisis. Instead of turning to the Lord, the God of Israel, he dispatches (H7971, _shâlach_) envoys (H4397, _mălʼâk_) to Ekron (H6138, _ʻEqrôwn_), a Philistine city, to consult (H1875, _dârash_) Baalzebub (H1176, _Baʻal Zᵉbûwb_), their pagan deity (H430, _ʼĕlôhîym_). This act is a blatant and public display of idolatry and apostasy, demonstrating his utter disregard for the covenant God and his willingness to seek guidance from a foreign, pagan deity. His specific question—"whether I shall recover (H2421, _châyâh_) of this disease (H2483, _chŏlîy_)"—underscores his fear and desperation, yet his choice of consultant exposes the spiritual bankruptcy of his reign and the nation.

#### Literary Devices
The verse employs several potent literary devices to convey its profound theological message. **Irony** is starkly present, as Ahaziah, the king of Israel whose very identity and authority are rooted in the worship of the one true God, defiantly turns to a Philistine idol for help—a people historically antagonistic to Israel. This highlights the profound spiritual decay and apostasy prevalent under the Omride dynasty. **Foreshadowing** is also powerfully evident; Ahaziah's act of blatant idolatry immediately sets the stage for the swift divine judgment that follows, signaling that his reign will be short and marked by God's severe displeasure. The specific mention of "Baalzebub" serves as a potent **symbol** of spiritual blindness, the utter futility of pagan worship, and the pervasive nature of apostasy that had gripped the Northern Kingdom. The entire narrative functions as a **cautionary tale**, vividly illustrating the dangers and ultimate futility of seeking help and guidance from sources other than the living God, particularly in moments of crisis.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse serves as a powerful theological statement on the nature of true kingship in Israel and the devastating consequences of apostasy. Ahaziah's immediate turn to Baalzebub, rather than the Lord, reveals a profound spiritual brokenness and a rejection of the covenant relationship. It underscores that even in moments of extreme vulnerability and fear, the heart's true allegiance is exposed. This act is not merely a personal failing but a reflection of the systemic idolatry that plagued the Northern Kingdom, a wicked legacy inherited from his parents, Ahab and Jezebel. It highlights God's demand for exclusive worship and His intolerance for syncretism, setting the stage for divine intervention through His prophet Elijah to reassert His sovereignty and demonstrate the impotence of false gods.

* [Deuteronomy 18:10-12](/deuteronomy/18-10-12 "Prohibition Against Divination")
* [1 Samuel 28:6-7](/1_samuel/28-6-7 "Saul's Consultation with a Medium")
* [Psalm 115:3-8](/psalm/115-3-8 "The Impotence of Idols")

### REFLECTION AND APPLICATION
Ahaziah's desperate act in [2 Kings 1:2](/2_kings/1-2 "2 Kings 1:2 - Ahaziah Seeks Baalzebub") holds profound relevance for believers today. When faced with our own "falls"—whether physical illness, emotional distress, financial crisis, or spiritual struggles—where do we instinctively turn for help? Do we, like Ahaziah, seek solutions from worldly sources, popular opinions, or even "spiritual" practices that are not rooted in God's truth? Or do we, first and foremost, run to the Lord, the true source of healing, wisdom, and comfort? This passage challenges us to examine our default responses in times of vulnerability. It reminds us that God desires our complete trust and exclusive devotion, not merely when things are going well, but especially when we are at our weakest. Our ultimate recovery, whether from physical ailment or spiritual malaise, comes from Him alone, and seeking Him first is an act of profound faith and obedience that honors His sovereignty and acknowledges His supreme power over all circumstances and false gods.

#### Questions for Reflection
* **In moments of personal crisis or fear, what is my immediate instinct or first recourse for help and guidance?**
* **How might I be tempted to seek "Baalzebubs" in my own life—sources of comfort, advice, or perceived control that are not aligned with God's will and Word?**
* **What does it mean practically to "enquire of the Lord" when facing sickness, uncertainty, or difficult decisions, and how can I cultivate this habit of immediate, prayerful dependence on Him?**

### FAQ
**Why was it so significant that Ahaziah consulted Baalzebub instead of the Lord?**

Answer: Ahaziah's decision to consult Baalzebub, the god of Ekron, was a profound act of apostasy and a direct violation of God's covenant with Israel. As king of God's chosen people, Ahaziah was expected to lead the nation in exclusive worship of the Lord, who had delivered them and established them in the land. Turning to a foreign, pagan deity, especially one associated with Israel's historical enemies like the Philistines, demonstrated a complete rejection of God's sovereignty and His exclusive claim on Israel's allegiance. This act was not merely a personal sin but a public declaration of disloyalty, signaling that he, like his parents Ahab and Jezebel, had fully embraced idolatry. It effectively denied the Lord's power and presence, seeking a false god for a prognosis that only the true God could genuinely provide, as seen in the subsequent divine judgment delivered by Elijah in [2 Kings 1:3-4](/2_kings/1-3-4 "2 Kings 1:3-4 - Elijah's Prophecy Against Ahaziah"). This choice underscored the spiritual bankruptcy of his reign and the nation.

### CHRIST-CENTERED FULFILLMENT
Ahaziah's misguided consultation of Baalzebub strikingly illustrates humanity's inherent tendency to seek life and healing from "broken cisterns" rather than the "fountain of living waters," a theme powerfully explored in [Jeremiah 2:13](/jeremiah/2-13 "Jeremiah 2:13 - Broken Cisterns"). His turning to a false god for physical recovery highlights the spiritual sickness that afflicts all humanity, a sickness that no idol, worldly solution, or human wisdom can truly cure. In profound contrast, Jesus Christ is revealed as the true "Lord of Life" and the ultimate Healer. Unlike Baalzebub, who could offer no genuine help, Jesus not only healed countless physical ailments during His earthly ministry, as seen in passages like [Matthew 8:16-17](/matthew/8-16-17 "Matthew 8:16-17 - Jesus Heals Many"), but also demonstrated His divine authority over sickness, death, and the very forces of evil, ultimately conquering sin itself through His atoning sacrifice on the cross. He is the one to whom all people, in their brokenness and desperation, are invited to turn for true recovery—not just from physical disease, but from the spiritual disease of sin and eternal death. His gracious invitation, "Come to me, all who labor and are heavy laden, and I will give you rest" ([Matthew 11:28](/matthew/11-28 "Matthew 11:28 - Jesus' Invitation")), stands in stark opposition to Ahaziah's futile quest, offering eternal life and spiritual healing that no false god could ever provide. Jesus, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), is the only true source of recovery, hope, and salvation for a fallen humanity.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Kings 1:16

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.

Mark 3:22

¶ And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.

Matthew 10:25

It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more [shall they call] them of his household?

2 Kings 8:7

¶ And Elisha came to Damascus; and Benhadad the king of Syria was sick; and it was told him, saying, The man of God is come hither.

2 Kings 8:10

And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the LORD hath shewed me that he shall surely die.

Isaiah 37:19

And have cast their gods into the fire: for they [were] no gods, but the work of men's hands, wood and stone: therefore they have destroyed them.

Luke 11:15

But some of them said, He casteth out devils through Beelzebub the chief of the devils.