TRV
Translation
King James Version
And when the messengers turned back unto him, he said unto them, Why are ye now turned back?
Complete Jewish Bible
The messengers returned to Achazyah, and he asked them, "Why have you come back?"
Berean Standard Bible
When the messengers returned to the king, he asked them, “Why have you returned?”
American Standard Version
And the messengers returned unto him, and he said unto them, Why is it that ye are returned?
World English Bible Messianic
The messengers returned to him, and he said to them, “Why is it that you have returned?”
Geneva Bible (1599)
And the messengers returned vnto him, to whome he said, Why are ye nowe returned?
Young's Literal Translation
And the messengers turn back unto him, and he saith unto them, `What is this--ye have turned back!'
In the KJVVerse 9,539 of 31,102
Study This Verse
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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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 1:5 captures King Ahaziah's profound bewilderment as his royal messengers return unexpectedly and prematurely, having been intercepted by the prophet Elijah. This pivotal moment underscores the abrupt divine intervention that disrupts the king's idolatrous consultation with Baal-zebub, setting the stage for a dramatic confrontation between the sovereign God of Israel and the reigning apostasy of the Northern Kingdom, ultimately sealing Ahaziah's fate.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs Dramatic Irony, as King Ahaziah's question, "Why are ye now turned back?", is posed in complete ignorance of the divine encounter that has just taken place, a fact already known to the reader. This irony heightens the tension and underscores the king's spiritual blindness and his profound misjudgment of the true power at play. Furthermore, the unexpected return of the messengers serves as Foreshadowing, signaling that their mission was not fulfilled as intended and that negative, divinely ordained news is imminent. The Repetition of the phrase "turned back" emphasizes the abrupt and significant nature of their return, drawing attention to this pivotal moment of divine interruption and the immediate consequence of Ahaziah's idolatrous choice.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the principle of divine sovereignty, where God actively intervenes in human affairs, even when humans attempt to bypass Him or defy His will. Ahaziah's turn to Baal-zebub was a direct affront to the covenant God of Israel, and God's immediate response through Elijah demonstrates His unwavering commitment to His covenant and His absolute intolerance for idolatry. The unexpected return of the messengers is a tangible manifestation of God's control, showing that no human plan can stand against His purpose. It highlights that God's word, delivered through His chosen prophets, carries ultimate authority and is effective in accomplishing His will, whether for blessing or judgment.
REFLECTION AND APPLICATION
2 Kings 1:5 serves as a profound spiritual mirror, challenging us to examine where we turn for help and guidance, especially in moments of crisis or uncertainty. King Ahaziah, facing a life-threatening injury, chose to consult a pagan deity rather than the living God of Israel. His question, born of ignorance, reveals a spiritual blindness that is a cautionary tale for us. When we face our own "falls" or challenges, do we instinctively seek worldly solutions, human wisdom, or false comforts, or do we turn first and foremost to the Lord? This passage reminds us that God is not a distant observer but an active participant in our lives, and He responds to our choices. Our ultimate hope, healing, and direction must always be rooted in Him, for He alone is the source of true life and wisdom. To ignore Him is to invite spiritual blindness and, potentially, divine correction, urging us to cultivate a heart that instinctively seeks His presence and guidance above all else.
Questions for Reflection
FAQ
Why did Ahaziah send messengers to Baal-zebub instead of the God of Israel?
Answer: Ahaziah's decision to consult Baal-zebub, the Philistine god of Ekron, was a continuation of the widespread idolatry that plagued the Northern Kingdom of Israel, particularly under the influence of his parents, King Ahab and Queen Jezebel. Despite the powerful demonstrations of Yahweh's supremacy through Elijah (e.g., 1 Kings 18), Ahaziah chose to follow the apostate religious practices of his predecessors. This act was a direct rejection of the covenant God of Israel, who had repeatedly warned His people against worshipping foreign deities (Deuteronomy 6:14). It reflected a deep-seated spiritual rebellion and a lack of faith in the one true God.
What does the unexpected return of the messengers signify?
Answer: The unexpected and premature return of Ahaziah's messengers signifies a direct and dramatic divine intervention that completely disrupted the king's idolatrous plan. Before they could reach Ekron, they were intercepted by the prophet Elijah, who delivered a message from the Lord declaring that Ahaziah would die because he had sought a false god (2 Kings 1:4). Their return, therefore, is a tangible sign that God's will cannot be circumvented by human schemes or the consultation of pagan deities. It highlights God's sovereignty and His active involvement in the affairs of kings and nations, even when they defy Him.
CHRIST-CENTERED FULFILLMENT
2 Kings 1:5, with its depiction of a king's bewildered ignorance in the face of divine intervention, powerfully foreshadows the ultimate confrontation between human rebellion and God's sovereign authority, fully realized in Christ. Ahaziah's turning to a false god for healing contrasts sharply with Jesus, who is the true source of all healing and life, the Great Physician who heals not only physical ailments but also the spiritual sickness of sin, as He Himself declared in Matthew 9:12. While Ahaziah's messengers returned with a message of death from a prophet, the "messengers" of the New Covenant, the apostles and disciples, were sent out by Christ with a message of eternal life and salvation, as commanded in Mark 16:15. Jesus Himself is the ultimate Prophet, greater than Elijah, whose authoritative word does not merely pronounce judgment but brings light, truth, and the very presence of God, for He is the Word made flesh, as beautifully articulated in John 1:1-14. Unlike Ahaziah, who was spiritually blind to God's presence, those who turn to Christ find their eyes opened to the truth, recognizing Him as the Lamb of God who takes away the sin of the world (John 1:29) and the King whose kingdom is eternal and whose word stands forever, as affirmed in Hebrews 1:8.