2 Kings 1:6

Translation
King James Version
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.
Ask
KJV (with Strong's)
And they said H559 unto him, There came H5927 a man H376 up H5927 to meet H7125 us, and said H559 unto us, Go H3212, turn again H7725 unto the king H4428 that sent H7971 you, and say H1696 unto him, Thus saith H559 the LORD H3068, Is it not because there is not a God H430 in Israel H3478, that thou sendest H7971 to enquire H1875 of Baalzebub H1176 the god H430 of Ekron H6138? therefore thou shalt not come down H3381 from that bed H4296 on which thou art gone up H5927, but shalt surely H4191 die H4191.
Ask
Complete Jewish Bible
They answered him, "A man came to meet us. He told us to go and return to the king who sent us, and tell him, 'Here is what ADONAI says: "Is it because there's no God in Isra'el that you're sending to consult Ba'al-Z'vuv the god of 'Ekron? Therefore you will never leave the bed you are lying on; you will certainly die."'"
Ask
Berean Standard Bible
They replied, “A man came up to meet us and said, ‘Go back to the king who sent you and tell him that this is what the LORD says: Is it because there is no God in Israel that you are sending these men to inquire of Baal-zebub, the god of Ekron? Therefore you will not get up from the bed on which you are lying. You will surely die.’”
Ask
American Standard Version
And they said unto him, There came up a man to meet us, and said unto us, Go, turn again unto the king that sent you, and say unto him, Thus saith Jehovah, Is it because there is no God in Israel, that thou sendest to inquire of Baal-zebub, the god of Ekron? therefore thou shalt not come down from the bed whither thou art gone up, but shalt surely die.
Ask
World English Bible Messianic
They said to him, “A man came up to meet us, and said to us, ‘Go, return to the king who sent you, and tell him, “Thus says the LORD, ‘Is it because there is no God in Israel, that you send to inquire of Baal Zebub, the god of Ekron? Therefore you shall not come down from the bed where you have gone up, but shall surely die.’”’”
Ask
Geneva Bible (1599)
And they answered him, There came a man and met vs, and saide vnto vs, Goe, and returne vnto the King which sent you, and say vnto him, Thus saith the Lord, Is it not because there is no God in Israel, that thou sendest to enquire of Baal-zebub the God of Ekron? Therefore thou shalt not come downe from the bed, on which thou art gone vp, but shalt die ye death.
Ask
Young's Literal Translation
And they say unto him, `A man hath come up to meet us, and saith unto us, Go, turn back unto the king who sent you, and ye have said unto him, Thus said Jehovah, Is it because there is not a God in Israel--thou art sending to inquire of Baal-Zebub god of Ekron? therefore, the bed whither thou hast gone up, thou dost not come down from it, for thou dost certainly die.'
Ask
See also
Psalms 16:41 Chronicles 10:131 Chronicles 10:14Isaiah 41:22Isaiah 41:232 Kings 1:22 Kings 1:4
In the KJVVerse 9,540 of 31,102

Study This Verse

SUMMARY

Second Kings 1:6 records the pivotal divine judgment delivered by the prophet Elijah through King Ahaziah's messengers. This pronouncement sternly rebukes Ahaziah for his profound spiritual apostasy in consulting Baalzebub, the pagan deity of Ekron, instead of Yahweh, the sovereign God of Israel, concerning his injury. The message unequivocally declares that due to this act of idolatry and distrust, the king would not recover from his illness but would surely die, underscoring the immediate and dire consequences of forsaking the one true God for false gods.

CONTEXT

  • Literary Context: This verse serves as the climactic divine pronouncement within the opening narrative of 2 Kings, immediately following King Ahaziah's injury and his subsequent decision to inquire of Baalzebub in 2 Kings 1:2. The messengers' initial return without delivering the message, and Elijah's interception and direct divine commission to them in 2 Kings 1:3-5, sets the stage for the dramatic revelation of God's judgment in verse 6. This prophetic word then triggers Ahaziah's attempts to apprehend Elijah, leading to the powerful encounters with the captains and their companies in 2 Kings 1:9-16. The chapter culminates in Ahaziah's death in 2 Kings 1:17, directly fulfilling the prophecy delivered in this verse, thereby establishing the immediate and undeniable authority of God's word spoken through His prophet.
  • Historical & Cultural Context: King Ahaziah was the son of the infamously idolatrous King Ahab and Queen Jezebel, who had aggressively promoted Baal worship throughout the Northern Kingdom of Israel. Following a fall through a lattice in his upper chamber, Ahaziah, instead of seeking the Lord God of Israel, sent messengers to inquire of Baalzebub, the pagan god of Ekron, regarding his recovery. This act was a profound spiritual offense, a direct violation of the First Commandment against having other gods before Yahweh. Ekron was one of the five Philistine city-states, and Baalzebub (meaning "lord of flies" or "lord of the dwelling") was a prominent deity there, often associated with healing or divination. Ahaziah's decision underscored the deep spiritual apostasy prevalent in Israel during this period, despite the continued presence and powerful ministry of prophets like Elijah, who consistently challenged the nation's idolatry, as seen in his confrontation with the prophets of Baal on Mount Carmel.
  • Key Themes: The core message of 2 Kings 1:6 powerfully asserts God's exclusive claim over Israel and His righteous indignation at their turning to foreign deities, emphasizing His divine sovereignty and jealousy. Ahaziah's faithlessness, encapsulated in the rhetorical question, "Is it not because there is not a God in Israel, that thou sendest to enquire of Baalzebub?", highlights God's sufficiency and omnipresence, negating any perceived need to seek answers elsewhere. Consequently, the verse vividly illustrates the severe consequences of idolatry and spiritual unfaithfulness: Ahaziah's choice results in an immediate and irreversible divine judgment – he "shalt not come down from that bed...but shalt surely die." This serves as a clear warning against syncretism and highlights the spiritual and physical ramifications of turning away from the true God. Furthermore, the episode underscores the vital role of prophetic authority, as Elijah, though unnamed in this specific verse, acts as God's direct mouthpiece, delivering a message of judgment that would soon be fulfilled, demonstrating God's active involvement in the affairs of His people and His unwavering commitment to His covenant.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Baalzebub (Hebrew, Baʻal_ _Zᵉbûwb', H3068): This name, derived from "Baal of (the) Fly," likely represents a derogatory Israelite alteration of a Philistine deity's name, possibly "Baal-zebul" ("Baal the Prince" or "Baal of the High Place"). The shift to "flies" was a deliberate mockery, associating the idol with impurity, disease, and insignificance, sharply contrasting with the majesty and purity of Yahweh (H3068). Ahaziah's act of inquiring of such a deity was a profound affront to the God of Israel.
  • enquire (Hebrew, dârash', H1176): This primitive root means "to tread or frequent," and by implication, "to seek or ask," and specifically "to worship." Ahaziah's act of sending messengers to "enquire" of Baalzebub (H1176) was not merely a casual consultation but an act of seeking guidance and, implicitly, worship from a false god. This term highlights the king's deliberate and active pursuit of a pagan deity, which was a direct violation of God's covenant with Israel (H3478).
  • die (Hebrew, mûwth', H4191): This primitive root signifies "to die" literally or figuratively, and causatively, "to kill." In this verse, the emphatic repetition ("shalt surely die") underscores the certainty and finality of the divine judgment. It is not merely a prediction of a natural death, but a direct consequence of Ahaziah's idolatry, demonstrating God's ultimate authority over life and death and His severe response to spiritual rebellion.

Verse Breakdown

  • "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": This opening clause establishes the divine authority and origin of the message. The messengers, having encountered Elijah, are now faithfully relaying his exact words to King Ahaziah. The phrase "Thus saith the LORD" is a classic prophetic formula, unequivocally marking the subsequent words as a direct oracle from Yahweh, not merely human opinion or a curse from a pagan deity. It highlights the prophet's role as a direct conduit for God's word.
  • "[Is it] not because [there is] not a God in Israel, [that] thou sendest to enquire of Baalzebub the god of Ekron?": This is a powerful rhetorical question, designed to expose the absurdity and profound sinfulness of Ahaziah's actions. It implies the obvious answer: there is a God in Israel, a living, powerful, and sovereign God. By seeking a foreign deity, Ahaziah effectively denies Yahweh's existence, sufficiency, or willingness to act on behalf of His people, thereby committing an act of profound apostasy and distrust that strikes at the heart of the covenant relationship.
  • "therefore thou shalt not come down from that bed on which thou art gone up, but shalt surely die.": This is the direct, irreversible, and severe divine judgment. The "therefore" links the consequence directly to the king's sin of seeking Baalzebub. The phrase "shalt not come down from that bed" is a euphemism for not recovering from his illness. Instead of healing, the king is condemned to an inevitable and certain death, a clear and immediate consequence of his spiritual rebellion and rejection of Yahweh's authority and sufficiency.

Literary Devices

The verse is rich in Rhetorical Question, most notably in "Is it not because there is not a God in Israel, that thou sendest to enquire of Baalzebub the god of Ekron?" This question is not posed to elicit information but to make a forceful statement, highlighting the absurdity and spiritual offense of Ahaziah's actions. It serves to emphasize God's omnipresence and omnipotence within Israel, making the king's inquiry of a pagan deity utterly indefensible. The passage also employs powerful Divine Judgment, a direct pronouncement of consequence ("thou shalt not come down... but shalt surely die") that underscores God's sovereignty and His intolerance for idolatry. This direct, uncompromising declaration serves as a stark Foreshadowing of Ahaziah's imminent demise, which is fulfilled later in the chapter, validating the prophet's authority and the truth of God's word. The use of Euphemism ("shalt not come down from that bed") softens the bluntness of death while still conveying its certainty.

THEOLOGICAL AND THEMATIC CONNECTIONS

The core theological message of 2 Kings 1:6 is God's exclusive claim over His covenant people and His righteous jealousy against idolatry. Ahaziah's act of seeking Baalzebub was not merely a cultural misstep but a profound theological betrayal, a direct assault on the uniqueness and sufficiency of Yahweh. It highlights the principle that seeking other "gods"—whether literal idols, worldly systems, or self-reliance—is an implicit denial of the true God's presence, power, and care. This passage affirms God's sovereignty and His unwavering commitment to His own honor, demonstrating that He will not share His glory with another. The swift and fatal judgment serves as a stark reminder of the serious consequences of spiritual apostasy and the imperative to place one's full trust in the Lord alone, recognizing Him as the sole source of life, healing, and guidance.

REFLECTION AND APPLICATION

2 Kings 1:6 serves as a timeless reminder of the critical importance of seeking God first in all circumstances, especially in times of crisis, fear, or uncertainty. Ahaziah's fatal error was not just seeking help, but seeking it from a source other than the living God of Israel, effectively questioning Yahweh's presence and power. For modern believers, this passage cautions against placing our ultimate trust in anything or anyone other than the Lord – whether it be worldly wisdom, financial security, human institutions, superstitious practices, or even self-reliance – when facing life's challenges. The penetrating question, "Is it not because there is not a God in Israel?" challenges us to deeply examine where our ultimate trust and hope truly lie. It encourages us to cultivate a profound and exclusive reliance on God's sovereignty, provision, and wisdom, remembering that He is always present, always sufficient, and always worthy of our complete devotion. Our response to life's difficulties reveals the true object of our worship, and this verse calls us to ensure that our worship is directed solely to the One who truly holds all power and authority.

Questions for Reflection

  • In what areas of your life are you tempted to "inquire of Baalzebub" – seeking answers or security outside of God's revealed will or presence?
  • How does your immediate reaction to crisis or uncertainty reveal the true object of your trust and the depth of your reliance on God?
  • What practical steps can you take to cultivate a deeper, more exclusive reliance on God's sovereignty and provision in your daily life, especially when faced with difficult choices?
  • How does the swift and severe judgment on Ahaziah underscore the seriousness of idolatry in all its forms, even subtle ones, in the eyes of God?

FAQ

Why did King Ahaziah inquire of Baalzebub instead of the God of Israel?

Answer: King Ahaziah, as the son of Ahab and Jezebel, inherited and continued the spiritual apostasy that plagued the Northern Kingdom of Israel. His parents had aggressively promoted Baal worship, leading the nation away from Yahweh, the covenant God. When Ahaziah suffered an injury, his default response, influenced by his upbringing and the prevalent idolatry, was to consult a foreign deity, Baalzebub of Ekron, rather than the God of his covenant people. This act was a profound spiritual offense, demonstrating a lack of faith in Yahweh's power or willingness to intervene, and implicitly denying His unique status as the only true God in Israel. It reflected the deep spiritual decline of the kingdom, where the worship of false gods had become normalized, despite the continued presence of Yahweh's prophets like Elijah, who consistently challenged this apostasy, as seen in 1 Kings 18. Ahaziah's choice revealed a heart that had turned away from the Lord.

CHRIST-CENTERED FULFILLMENT

The narrative of King Ahaziah's fatal idolatry in 2 Kings 1:6, where he seeks a false god for healing, powerfully foreshadows humanity's inherent tendency to turn away from the true God in times of need and to seek life and healing in futile places. Ahaziah's rhetorical question, "Is it not because there is not a God in Israel?", exposes the very lie that humanity believes when it rejects its Creator. Yet, the New Testament reveals that there is a God in Israel, and He has come to us in the person of Jesus Christ. Jesus is the ultimate "God with us" (Matthew 1:23), the true Healer who not only healed physical ailments but also offered spiritual healing from the sickness of sin (Matthew 9:6). Unlike Baalzebub, a powerless idol associated with decay, Jesus is the Lord of all, the one to whom all authority in heaven and on earth has been given (Matthew 28:18). Ahaziah's death was a direct consequence of his turning away from God, but in Christ, we find eternal life through turning to Him, for He is the resurrection and the life, the one who conquered death itself. He is the true King, unlike Ahaziah, who perfectly embodies God's presence and power, inviting all to seek Him alone for ultimate salvation and restoration.

Copy as

Commentary on 2 Kings 1 verses 1–8

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.
Copy as
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.
Copy as

Continue studying 2 Kings 1:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.