2 Kings 1:3

KJV

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?

Commentary

### 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](/2_kings/1 "2 Kings 1 - Ahaziah's Idolatry and Elijah's Confrontation"). 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](/1_kings/18 "1 Kings 18 - Elijah on Mount Carmel"). 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](/2_kings/1-4-6 "2 Kings 1:4-6 - Ahaziah's Death Prophesied").

* **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](/exodus/20-3 "Exodus 20:3 - The First Commandment"). 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](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Angel of the LORD (Hebrew, _mălʼâk Yᵉhôvâh'_):** 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'_):** 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](/matthew/12-24 "Matthew 12:24 - Beelzebul, Prince of Demons"), underscoring its negative spiritual connotation and its representation of demonic power.

* **God in Israel (Hebrew, _ʼĕlôhîym b'Yisrâʼêl'_):** 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.

* [Exodus 20:3](/exodus/20-3 "Exodus 20:3 - The First Commandment"): "Thou shalt have no other gods before me." This foundational commandment, the bedrock of Israel's covenant, is directly violated by Ahaziah's actions.
* [Deuteronomy 6:4](/deuteronomy/6-4 "Deuteronomy 6:4 - The Shema"): "Hear, O Israel: The LORD our God is one LORD." This declaration of monotheism, the Shema, stands in stark contrast to Ahaziah's syncretistic practices and underscores the singular devotion demanded by Yahweh.
* [1 Kings 18:21](/1_kings/18-21 "1 Kings 18:21 - Elijah's Challenge"): "How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him." Elijah's challenge on Mount Carmel echoes the same call for exclusive devotion to Yahweh, a call that Ahaziah, tragically, fails to heed, demonstrating the persistent struggle between fidelity and apostasy in Israel.

### 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
* **In times of personal crisis or uncertainty, what are the "Baalzebubs" (false sources of hope or security) that I am tempted to turn to instead of God?**
* **How does my daily life demonstrate my belief that there *is* a God in my "Israel" (my life, my circumstances, my nation), actively present and powerfully at work?**
* **What practical steps can I take to cultivate a deeper, more consistent habit of seeking the LORD first in all situations, acknowledging His sufficiency and authority?**
* **How can I better embody the truth that God is sufficient, even when circumstances seem dire or answers are not immediately apparent, resting in His sovereign care?**

### 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](/1_kings/22-51 "1 Kings 22:51 - Ahaziah's Reign Begins") and concluding in [2 Kings 1](/2_kings/1 "2 Kings 1 - Ahaziah's Death"), 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](/exodus/20-3 "Exodus 20:3 - The First Commandment")); 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](/matthew/12-24 "Matthew 12:24 - Beelzebul and Demonic Power"), 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](/1_kings/18 "1 Kings 18 - Elijah's Challenge to Baal"). 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](/isaiah/7-14 "Isaiah 7:14 - The Sign of Immanuel") and definitively fulfilled in [Matthew 1:23](/matthew/1-23 "Matthew 1:23 - Jesus, Immanuel"). 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](/matthew/12-24-28 "Matthew 12:24-28 - Jesus and Beelzebul")). 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), 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](/john/14-6 "John 14:6 - Jesus is the Way, Truth, Life")).

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

1 Kings 17:1

¶ And Elijah the Tishbite, [who was] of the inhabitants of Gilead, said unto Ahab, [As] the LORD God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.

Jonah 2:8

They that observe lying vanities forsake their own mercy.

Jeremiah 2:11

Hath a nation changed [their] gods, which [are] yet no gods? but my people have changed their glory for [that which] doth not profit.

Jeremiah 2:13

For my people have committed two evils; they have forsaken me the fountain of living waters, [and] hewed them out cisterns, broken cisterns, that can hold no water.

Acts 12:7

And, behold, the angel of the Lord came upon [him], and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from [his] hands.

Acts 12:11

And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and [from] all the expectation of the people of the Jews.

Psalms 76:1

¶ To the chief Musician on Neginoth, A Psalm [or] Song of Asaph. In Judah [is] God known: his name [is] great in Israel.