TRV
Translation
King James Version
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?
KJV (with Strong's)
But the angel H4397 of the LORD H3068 said H1696 to Elijah H452 the Tishbite H8664, Arise H6965, go up H5927 to meet H7125 the messengers H4397 of the king H4428 of Samaria H8111, and say H1696 unto them, Is it not because there is not a God H430 in Israel H3478, that ye go H1980 to enquire H1875 of Baalzebub H1176 the god H430 of Ekron H6138?
Complete Jewish Bible
But an angel of ADONAI said to Eliyahu from Tishbe, "Get up, and intercept the messengers of the king of Shomron, and ask them, 'Is it because there's no God in Isra'el that you're on your way to consult Ba'al-Z'vuv the god of 'Ekron?
Berean Standard Bible
But the angel of the LORD said to Elijah the Tishbite, “Go up to meet the messengers of the king of Samaria and ask them, ‘Is it because there is no God in Israel that you are on your way to inquire of Baal-zebub, the god of Ekron?’
American Standard Version
But the angel of Jehovah said to Elijah the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them, Is it because there is no God in Israel, that ye go to inquire of Baal-zebub, the god of Ekron?
World English Bible Messianic
But the LORD’s angel said to Elijah the Tishbite, “Arise, go up to meet the messengers of the king of Samaria, and tell them, ‘Is it because there is no God in Israel, that you go to inquire of Baal Zebub, the god of Ekron?
Geneva Bible (1599)
Then the Angel of the Lord said to Eliiah the Tishbite, Arise, and goe vp to meete the messengers of the King of Samaria, and say vnto them, Is it not because there is no God in Israel, that ye goe to enquire of Baal-zebub the god of Ekron?
Young's Literal Translation
And a messenger of Jehovah hath spoken unto Elijah the Tishbite, `Rise, go up to meet the messengers of the king of Samaria, and speak unto them, Is it because there is not a God in Israel--ye are going to inquire of Baal Zebub god of Ekron?
In the KJVVerse 9,537 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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Ephrem the SyrianAD 373
ON THE SECOND BOOK OF KINGS 1:1
“Ahaziah falls from the gallery of his upper chamber in Samaria.” … Ahaziah is the son of Ahab, and after Ahab’s death he takes his place and reigns over his people. Now, he falls from the upper chambers of his palace, and his body is seriously injured. Therefore Ahaziah sends some messengers to the god of the Ekronites in order to question him about his injury. It seems that such a piece of advice was given to him by his mother, Jezebel, who for her entire life made her children, namely, Ahaziah and Joram, her slaves, just like Ahab, her husband, had been a slave to her. Ahaziah’s present action, as well as what his brother did after him—their shameful end and the hardness of their heart in the adoration of their idols until their death—are perfectly in keeping with the abominable actions and wicked will of their mother, Jezebel. So, Elijah, who had learned from a vigilant [i.e., an angel] what Ahaziah was doing, came out to meet his messengers and ordered them, by the word of the Lord, to return to their master and announce to him the news of his departure from this world, because he had rejected the Lord and had taken refuge in the god of Ekron, hoping that he would heal him.
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
This pivotal verse initiates a divine confrontation, as the Angel of the LORD commissions the prophet Elijah to intercept King Ahaziah's messengers. The king, gravely injured, had dispatched them to inquire of Baalzebub, the Philistine deity of Ekron, rather than seeking the LORD, the God of Israel. Elijah's divinely appointed message delivers a stinging rhetorical rebuke, exposing Ahaziah's profound spiritual apostasy and challenging the very core of Israel's covenant relationship with its sovereign God. The verse underscores the exclusivity of Yahweh's claim over His people and the severe consequences of idolatry.
CONTEXT
Literary Context: This verse immediately follows King Ahaziah's severe fall, which left him incapacitated. Instead of seeking the LORD for healing, Ahaziah, son of the notoriously idolatrous King Ahab and Queen Jezebel, sends to a foreign deity. This act sets the stage for the dramatic confrontation that defines the opening chapter of 2 Kings. The narrative quickly moves from Ahaziah's injury and misguided inquiry to God's swift and decisive intervention through Elijah, echoing the prophet's previous zealous defense of Yahweh's sovereignty against Baal worship, particularly seen in 1 Kings 18. The Angel of the LORD's direct command to Elijah emphasizes the divine initiative in exposing and judging the king's egregious sin, foreshadowing the king's demise as a direct consequence of his idolatry, as detailed in 2 Kings 1:4-6.
Historical & Cultural Context: King Ahaziah ruled the Northern Kingdom of Israel, a region deeply entrenched in syncretistic practices, largely due to the pervasive influence of his parents, Ahab and Jezebel, who actively promoted Baal worship. Ekron was one of the five major Philistine city-states, located to the southwest of Israel. Philistine deities, including Baalzebub, were considered foreign and anathema to the worship of Yahweh, the covenant God of Israel. Consulting such a deity was a direct violation of the Mosaic Law, particularly the first commandment found in Exodus 20:3. In ancient Near Eastern cultures, it was common for rulers to consult oracles and gods for health and political guidance. Ahaziah's decision to bypass the God of Israel for a Philistine god demonstrated a profound contempt for the covenant and a complete spiritual bankruptcy within the royal house, reflecting the widespread apostasy of the time.
Key Themes: The central theme is Divine Sovereignty vs. Idolatry. Ahaziah's act of consulting Baalzebub is a direct challenge to the LORD's exclusive claim as the only true God in Israel, as powerfully articulated in the rhetorical question, "Is it not because there is not a God in Israel?" This highlights the LORD's omnipresence and omnipotence, rendering Ahaziah's actions not merely a mistake but a deliberate rejection of divine authority. Another key theme is Prophetic Confrontation and Authority. Elijah, the fiery prophet, consistently stands as God's unwavering voice against apostasy, demonstrating that God's word, delivered through His prophets, carries ultimate authority, even over kings. This confrontation underscores the Consequences of Unfaithfulness, as Ahaziah's turning away from the LORD inevitably leads to divine judgment and death, illustrating the principle that obedience to God's covenant brings life, while disobedience brings curses, as outlined in Deuteronomy 28.
EXPOSITION AND ANALYSIS
Key Word Analysis
Angel of the LORD (Hebrew, mălʼâk_ _Yᵉhôvâh', H4397): This recurring Old Testament figure (H4397, H3068) often represents a direct manifestation of God Himself or a divine messenger acting with supreme authority. In this context, the Angel of the LORD is not merely an ordinary angel but a powerful, authoritative agent of Yahweh, initiating the divine judgment against Ahaziah. This emphasizes that the confrontation is not merely between Elijah and the king, but between God and the king's idolatry, highlighting the divine initiative and the gravity of the king's offense.
Baalzebub (Hebrew, Baʻal_ _Zᵉbûwb', H1176): The name (H1176) is highly significant. While possibly a deliberate Israelite corruption, it is often translated as "Lord of Flies" or "Lord of Dung," a derogatory alteration of what might have originally been "Baal-Zebul" ("Baal the Prince" or "Baal of the Exalted Dwelling"). This mocking title reflects the Israelites' contempt for pagan deities, reducing a supposedly powerful god to something insignificant or even repulsive. This deity was worshipped in Ekron, a Philistine city, and consulting him was a blatant act of syncretism and apostasy. In the New Testament, the name "Beelzebul" is associated with the prince of demons, as seen in Matthew 12:24, underscoring its negative spiritual connotation and its representation of demonic power.
God in Israel (Hebrew, _ʼĕlôhîym b'Yisrâʼêl'_, H430): This phrase (H430, H3478) is central to the rhetorical question and the theological message of the verse. It asserts the undeniable reality of Yahweh's presence, power, and covenant relationship with His people. The question "Is it not because there is not a God in Israel?" is deeply ironic and accusatory, highlighting the absurdity and blasphemy of Ahaziah's actions. It implies that Ahaziah's consultation of a foreign god is tantamount to denying Yahweh's very existence or His ability to act within His own land and among His own people, challenging the very foundation of Israel's identity as God's chosen nation.
Verse Breakdown
"But the angel of the LORD said to Elijah the Tishbite": This opening clause establishes divine initiative and authority. God, through His authoritative messenger, intervenes directly in the affairs of the Northern Kingdom. Elijah, consistently portrayed as God's faithful prophet, is once again chosen as the instrument of divine communication and judgment, underscoring his unique and unwavering role in confronting idolatry in Israel. This highlights that the ensuing confrontation is not merely a human dispute but a divinely ordained encounter.
"Arise, go up to meet the messengers of the king of Samaria": This is a direct, urgent command, emphasizing the immediacy and importance of Elijah's mission. The prophet is to intercept the king's envoys before they can complete their idolatrous quest, demonstrating God's active opposition to Ahaziah's sin. "Samaria" refers to the capital city of the Northern Kingdom, highlighting that the king's apostasy is not merely a personal failing but a national issue, reflecting the spiritual state of the royal house and, by extension, the kingdom.
"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?": This is the core of the divine message, delivered as a powerful rhetorical question. It is a scathing indictment of Ahaziah's faithlessness and spiritual rebellion. The question is not seeking information but asserting a profound truth: Ahaziah's action implies a denial of Yahweh's omnipresence and omnipotence in Israel. By seeking a foreign god, the king effectively declares that the true God is absent or insufficient, which is a profound blasphemy and a direct violation of the covenant. The specificity of "Baalzebub the god of Ekron" underscores the precise nature of the king's idolatry and the depth of his spiritual compromise.
Literary Devices
The verse employs several potent literary devices to convey its message with striking force. The most prominent is the Rhetorical Question ("Is it not because [there is] not a God in Israel...?"). This device is not meant to elicit an answer but to emphasize the absurdity, blasphemy, and profound spiritual blindness of King Ahaziah's actions. It serves as a sharp rebuke, highlighting the king's implicit denial of Yahweh's sovereignty and active presence. There is also strong Irony present: the king of God's chosen people, residing in the land promised by God, turns to a foreign, pagan deity for help, effectively implying that the true God is either non-existent or powerless within His own domain. This creates a stark Contrast between the living, active God of Israel and the impotent, false god Baalzebub. Finally, the direct intervention of the Angel of the LORD signifies divine agency and underscores the gravity of the situation, showing that God Himself is directly confronting the king's apostasy, elevating the conflict beyond a mere political or personal matter to a cosmic spiritual battle.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully articulates the foundational theological truth of God's absolute sovereignty and His exclusive claim over His people, Israel. Ahaziah's act of consulting Baalzebub is not merely a lapse in judgment but a direct affront to Yahweh's covenantal demands for singular worship. It demonstrates a profound spiritual crisis where the king, representing the nation, denies the sufficiency and presence of the very God who delivered Israel from slavery and established them in the land. The rhetorical question exposes the king's spiritual blindness and the nation's deep-seated idolatry, reminding them that the LORD is indeed present and active, making their turning to foreign gods utterly inexcusable. This act of apostasy carries severe consequences, highlighting God's righteous judgment against those who forsake Him and underscore the enduring principle that God will not share His glory with idols.
REFLECTION AND APPLICATION
The story of King Ahaziah serves as a timeless mirror for our own spiritual lives. In moments of crisis, fear, or uncertainty, where do we instinctively turn for help, comfort, and guidance? Do we, like Ahaziah, seek solutions from "gods" of our own making—whether literal idols, the pursuit of wealth, power, human approval, self-reliance, or even secular ideologies and worldly wisdom—instead of faithfully turning to the living God? This verse challenges us to examine our hearts and identify any "Baalzebubs" that might subtly or overtly compete for our ultimate trust and allegiance. True spiritual health is found in acknowledging God's omnipresence and sufficiency, believing that He is indeed "a God in Israel," fully capable and willing to meet our needs and provide wisdom. Our response to life's challenges reveals the true object of our worship and trust. It calls us to a radical dependence on the One who is truly sovereign, rather than seeking solace or solutions from empty sources.
Questions for Reflection
FAQ
Who was King Ahaziah and what was his significance?
Answer: King Ahaziah was the son of the infamous King Ahab and Queen Jezebel, ruling the Northern Kingdom of Israel. His reign, though short (2 years), continued the spiritual apostasy that characterized his parents' rule, particularly their promotion of Baal worship. His significance lies in his blatant act of idolatry—seeking healing from Baalzebub, a Philistine deity, rather than the LORD God of Israel—which triggered a direct divine judgment delivered by the prophet Elijah. His story, beginning in 1 Kings 22:51 and concluding in 2 Kings 1, serves as a stark warning about the consequences of rejecting God's sovereignty and the perils of persistent national apostasy.
What was the significance of Baalzebub, the god of Ekron?
Answer: Baalzebub was a Philistine deity worshipped in Ekron. His name, likely a derogatory alteration by the Israelites, possibly meant "Lord of Flies" or "Lord of Dung," mocking what might have originally been "Baal-Zebul" ("Baal the Prince" or "Baal of the Exalted Dwelling"). The significance of Ahaziah's inquiry to this specific god is multifaceted: it was a direct violation of the first commandment against having other gods (Exodus 20:3); it demonstrated a profound spiritual blindness and contempt for the covenant God of Israel; and it connected to the broader Baal worship that plagued Israel during the time of Elijah and Elisha. Later, in the New Testament, "Beelzebul" became associated with the prince of demons, as seen in Matthew 12:24, further solidifying its negative spiritual connotation as a symbol of demonic power and idolatry, representing the very antithesis of divine truth and power.
Why did the Angel of the LORD send Elijah to intercept the messengers?
Answer: The Angel of the LORD sent Elijah to intercept the messengers as a direct divine intervention to confront King Ahaziah's blatant idolatry and to deliver God's judgment. This act underscored several key points: First, it affirmed God's active presence and sovereignty in Israel, despite the king's implicit denial ("Is it not because there is not a God in Israel?"). Second, it demonstrated God's intolerance for syncretism and His commitment to the covenant, which demanded exclusive worship and fidelity. Third, it highlighted Elijah's continued role as God's faithful prophet, His chosen messenger to expose spiritual apostasy and pronounce divine decrees, much like his earlier, dramatic confrontation with the prophets of Baal on Mount Carmel in 1 Kings 18. The interception ensured that the king received a direct, unmistakable message from the LORD before his messengers could complete their idolatrous mission, leaving no doubt about the divine source of the judgment that followed.
CHRIST-CENTERED FULFILLMENT
The rhetorical question, "Is it not because [there is] not a God in Israel, [that] ye go to enquire of Baalzebub the god of Ekron?" finds its ultimate Christ-centered fulfillment in the person and work of Jesus. Ahaziah's sin was a profound denial of God's active presence and sufficiency within Israel, turning instead to a powerless idol. Jesus, however, is the ultimate manifestation of "God in Israel," indeed, "God with us" (Immanuel), as prophesied in Isaiah 7:14 and definitively fulfilled in Matthew 1:23. Where Ahaziah sought healing from a false god, Jesus is the true healer, who not only cured physical ailments but also demonstrated absolute authority over all spiritual darkness, including the very "prince of demons" (Beelzebul) with whom He was falsely accused of being in league (Matthew 12:24-28). The confrontation between Elijah and Ahaziah foreshadows Christ's ultimate victory over all false gods and spiritual powers. Jesus, the Lamb of God, takes away the sin of the world (John 1:29), offering true healing, redemption, and eternal life to those who turn from their "Baalzebubs" and place their trust in Him alone. He is the ultimate Prophet, Priest, and King, the one to whom all people should turn in times of crisis, for in Him dwells the fullness of God, and He alone is the Way, the Truth, and the Life (John 14:6).