TRV
Translation
King James Version
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.
Complete Jewish Bible
"He was a hairy man," they answered him, "with a leather belt around his waist." He said, "It was Eliyahu from Tishbe."
Berean Standard Bible
“He was a hairy man,” they answered, “with a leather belt around his waist.” “It was Elijah the Tishbite,” said the king.
American Standard Version
And they answered him, He was a hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite.
World English Bible Messianic
They answered him, “He was a hairy man, and wearing a leather belt around his waist.” He said, “It is Elijah the Tishbite.”
Geneva Bible (1599)
And they said vnto him, He was an hearie man, and girded with a girdle of lether about his loynes. Then sayde he, It is Eliiah the Tishbite.
Young's Literal Translation
And they say unto him, `A man--hairy, and a girdle of skin girt about his loins;' and he saith, `He is Elijah the Tishbite.'
In the KJVVerse 9,542 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
In 2 Kings 1:8, King Ahaziah, having sent messengers to inquire of the Philistine god Baal-zebub concerning his recovery from an injury, receives a dire message of impending death from an unidentified prophet. When the king questions his messengers about the identity of the one who delivered this message, they provide a distinctive description of the prophet's rugged appearance: "He was a hairy man, and girt with a girdle of leather about his loins." This unique and iconic description immediately prompts Ahaziah to recognize the messenger as the formidable and well-known prophet Elijah the Tishbite, confirming the divine origin and uncompromising nature of the judgment against his idolatry and rejection of Yahweh.
CONTEXT
Literary Context: This verse serves as a pivotal moment in the opening chapter of 2 Kings, directly following the conclusion of Elijah's active ministry in 1 Kings. King Ahaziah, the son of the notoriously idolatrous Ahab and Jezebel, has suffered a severe fall. Instead of seeking the Lord God of Israel, he sends messengers to consult Baal-zebub, the Philistine god of Ekron, about his recovery, an act of profound apostasy (2 Kings 1:2). This blatant rejection of Yahweh triggers an immediate divine response, as God dispatches Elijah to intercept the messengers and deliver a pronouncement of death upon the king (2 Kings 1:3-4). Upon their unexpected return, Ahaziah, puzzled by their sudden reversal and the dire message, inquires about the identity of the messenger. The precise description provided in 2 Kings 1:8 instantly reveals the prophet's identity, setting the stage for Elijah's final, dramatic confrontations with the king's forces before his ascension.
Historical & Cultural Context: King Ahaziah's brief reign (c. 850-849 BC) continued the pattern of aggressive Baal worship established by his parents, Ahab and Jezebel, who had actively promoted this foreign cult in Israel. The consultation of Baal-zebub of Ekron, a Philistine deity, was a direct violation of the Mosaic Law and a profound rejection of the covenant God of Israel. In this context of pervasive idolatry and royal corruption, prophets like Elijah served as God's primary spokesmen, often standing in stark, counter-cultural opposition to the prevailing norms. Their attire, as described here, was not merely a fashion choice but a deliberate and symbolic statement. The "hairy man" and "girdle of leather" evoked the image of a wilderness prophet, separated from the luxuries and compromises of societal norms, akin to desert ascetics. This rugged appearance would have immediately signaled a figure of divine authority, often associated with impending judgment, distinguishing him sharply from the court prophets or false prophets who typically wore more conventional or even deceptive attire.
Key Themes: The immediate identification of Elijah through his distinctive appearance powerfully underscores several key themes. Firstly, it highlights Prophetic Identity and Authority, where Elijah's rugged attire serves as a visual symbol of his separation from worldly power and his unwavering devotion to Yahweh, authenticating his divine commission. Secondly, it emphasizes God's Uncompromising Judgment against Idolatry. Elijah's very presence, known for his relentless confrontations with Baal worship, signifies God's direct and severe response to Ahaziah's sin of seeking a foreign god. Thirdly, the theme of Divine Sovereignty is powerfully conveyed, as God intervenes directly in the king's affairs, demonstrating that His authority transcends human kingship and pagan deities. Finally, the king's instant recognition speaks to Elijah's Enduring Influence and Reputation as a formidable prophet whose name was synonymous with divine truth and judgment throughout Israel, even among those who opposed him, as powerfully evidenced in his earlier confrontations with King Ahab on Mount Carmel.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent Literary Devices. Foremost is Symbolism, where Elijah's "hairy" attire and "girdle of leather" are not merely descriptive but deeply symbolic. They symbolize his prophetic identity, his ascetic lifestyle, his separation from the corrupt royal court, and the raw, unpolished, and uncompromising truth of God's word he delivered. This attire also functions as a form of Foreshadowing, powerfully anticipating the appearance of John the Baptist in the New Testament, who would wear strikingly similar clothing and fulfill a similar prophetic, wilderness-dwelling role. The king's immediate recognition of Elijah based on this description highlights Recognition as a device, emphasizing Elijah's well-established and formidable reputation in Israel. Furthermore, there is a subtle yet profound Irony in Ahaziah, who seeks counsel from a pagan god, being confronted by the very prophet who most vehemently champions Yahweh and condemns idolatry, underscoring the inescapable reach of God's judgment even in the face of human rebellion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Elijah's distinctive appearance and the king's immediate recognition underscore the biblical principle that true prophetic authority is not derived from human status, wealth, or outward pomp, but from a life consecrated to God and a willingness to speak His unvarnished truth. His attire served as a visual sermon, embodying his message of repentance and fidelity to Yahweh in a nation steeped in idolatry. This encounter highlights God's unwavering commitment to confront sin and idolatry, even in the highest echelons of power, demonstrating that no one is beyond His reach or judgment. It also reveals that God often chooses humble, unconventional, and counter-cultural means to deliver His most profound and challenging messages, ensuring that the focus remains on His power and sovereignty, not on the messenger's worldly credentials or appearance.
REFLECTION AND APPLICATION
Elijah's appearance in 2 Kings 1:8 serves as a powerful reminder that genuine spiritual authority and impact are rooted in authenticity, separation, and unwavering obedience to God, rather than conformity to societal norms or the pursuit of worldly approval. In a world often obsessed with external appearances, status, and charisma, Elijah's rugged simplicity challenges us to look beyond the superficial and discern the true messengers of God. His life and attire were a consistent witness to his identity and mission, teaching us that our lives, character, and priorities should reflect the God we serve. We are called to prioritize spiritual truth and integrity, even when it means standing apart, speaking uncomfortable truths, or embracing a path of humility that contrasts sharply with the prevailing culture. This passage encourages us to cultivate an inner character that authentically aligns with our faith, allowing our lives to be a visible testimony to God's transformative power, rather than merely adopting outward religious displays or seeking worldly validation.
Questions for Reflection
FAQ
Why was Elijah's appearance so distinctive?
Answer: Elijah's appearance, described as "a hairy man, and girt with a girdle of leather," was distinctive because it signified his prophetic calling, ascetic lifestyle, and separation from worldly opulence. The "hairy" aspect likely referred to a garment made of animal hair, a common attire for wilderness prophets, symbolizing humility, a life set apart for God, and often, a connection to the untamed, uncorrupted natural world. This simple, rugged dress contrasted sharply with the luxurious clothing of the royal court and served as a visual testament to his divine authority and his uncompromising message.
What is the significance of King Ahaziah's immediate recognition of Elijah?
Answer: King Ahaziah's immediate recognition of Elijah based solely on the messengers' description highlights the prophet's formidable reputation and the pervasive impact of his ministry throughout Israel. Elijah was not just a prophet; he was a well-known figure associated with powerful divine interventions, confrontations with idolatry, and pronouncements of judgment against the wicked kings of Israel, including Ahaziah's father, Ahab. His distinct appearance was an iconic symbol of God's direct and often challenging presence in the nation, making him instantly identifiable even to those who opposed him, as seen in earlier confrontations like that described in 1 Kings 18:17-19.
Does "hairy man" mean he was literally very hairy, or something else?
Answer: While Elijah may have been a physically hairy man, the Hebrew phrase ba'al se'ar (בַּעַל שֵׂעָר) literally translates to "master of hair" or "owner of hair." In this context, it is widely understood by scholars to refer to a garment made of animal hair, such as camel or goat hair. This rough, coarse clothing was a common symbol of a prophet's asceticism, humility, and detachment from worldly comforts, often associated with those who lived in the wilderness or were set apart for God's service. This interpretation is supported by similar descriptions of prophetic attire elsewhere in Scripture, such as in Zechariah 13:4, which speaks of prophets wearing "a hairy garment."
CHRIST-CENTERED FULFILLMENT
Elijah, with his distinctive appearance and uncompromising message, serves as a powerful type of Christ and a significant forerunner to Him. His rugged attire, signifying separation from worldly systems and singular devotion to God, powerfully foreshadows Jesus' own humble origins and His ministry that stood in stark contrast to the religious and political establishments of His day. Just as Elijah confronted the idolatry of Israel and proclaimed God's judgment, Jesus, the ultimate Prophet, came to confront the sin and spiritual blindness of humanity, declaring the truth of God's kingdom and calling all to repentance (Mark 1:15). The New Testament explicitly links Elijah to John the Baptist, who wore "raiment of camel's hair, and a leathern girdle about his loins" (Matthew 3:4), thereby fulfilling the prophecy of Elijah's return before the great and dreadful day of the Lord (Malachi 4:5-6). John the Baptist's divinely appointed role was to prepare the way for the Messiah, pointing to the Lamb of God who takes away the sin of the world. Ultimately, Elijah's authority and the divine source of his message find their perfect and complete fulfillment in Jesus Christ, who is the very Word of God made flesh (John 1:1, John 1:14), the one through whom God has spoken His final and most comprehensive revelation to humanity (Hebrews 1:1-2). Jesus' authority was not derived from outward show but from His inherent divine nature and perfect obedience to the Father, embodying the ultimate truth and judgment that Elijah merely foreshadowed.