2 Kings 1:6
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.'"
They replied, “A man came up to meet us and said,
This phrase indicates a direct encounter with a prophet, who is later identified as Elijah. In the biblical narrative, prophets often served as messengers of God, delivering His words directly to the people or leaders of Israel. Elijah's sudden appearance and authoritative message underscore his role as a true prophet of God, contrasting with the false prophets of Baal.

‘Go back to the king who sent you and tell him that this is what the LORD says:
The instruction to return to the king emphasizes the authority of the message. The phrase "this is what the LORD says" is a common prophetic formula, asserting that the message is not of human origin but divinely inspired. This underscores the sovereignty of God over the affairs of Israel, and the importance of heeding His word.

Is it because there is no God in Israel that you are sending these men to inquire of Baal-zebub, the god of Ekron?
This rhetorical question highlights the spiritual apostasy of King Ahaziah, who sought guidance from a foreign deity rather than the God of Israel. Baal-zebub, meaning "lord of the flies," was a Philistine god worshiped in Ekron, a city in the Philistine pentapolis. This act of seeking a pagan god reflects a lack of faith and trust in Yahweh, the covenant God of Israel, and is a direct violation of the first commandment (Exodus 20:3).

Therefore you will not get up from the bed on which you are lying.
The pronouncement of judgment is direct and unequivocal. The bed symbolizes Ahaziah's current state of helplessness and impending death. This serves as a reminder of the consequences of disobedience and idolatry, consistent with the covenant curses outlined in Deuteronomy 28.

You will surely die.’”
The certainty of Ahaziah's death is a fulfillment of divine judgment. This phrase echoes the language of Genesis 2:17, where God warns Adam of the consequences of disobedience. It serves as a sobering reminder of the seriousness of sin and the ultimate authority of God over life and death. The prophetic word is fulfilled later in the chapter, affirming the reliability of God's word through His prophets.

Persons / Places / Events
1. Elijah
A prophet of God who delivers the message of judgment to King Ahaziah. Known for his boldness and faithfulness to God.

2. King Ahaziah
The king of Israel who seeks guidance from Baal-zebub, demonstrating a lack of faith in the God of Israel.

3. Baal-zebub
A pagan deity worshiped in Ekron, representing a false god and idolatry.

4. Ekron
A Philistine city known for its worship of Baal-zebub, highlighting the spiritual conflict between the God of Israel and pagan deities.

5. The Messengers
Sent by King Ahaziah to inquire of Baal-zebub, they encounter Elijah and return with God's message.
Teaching Points
The Danger of Idolatry
Ahaziah's choice to seek Baal-zebub highlights the spiritual peril of idolatry. Believers must guard against placing anything above God in their lives.

God's Sovereignty
Elijah's message underscores God's ultimate authority and the futility of seeking guidance outside His will.

Faithfulness in Witness
Elijah's boldness in delivering God's message serves as a model for believers to stand firm in their faith, even in the face of opposition.

The Consequences of Disobedience
Ahaziah's impending death is a sobering reminder of the consequences of turning away from God.

Seeking God First
Believers are encouraged to seek God's wisdom and guidance in all circumstances, trusting in His provision and direction.
Bible Study Questions
1. What does Ahaziah's decision to consult Baal-zebub reveal about his spiritual state, and how can we avoid similar pitfalls in our own lives?

2. How does Elijah's response to the messengers demonstrate his faithfulness to God, and what can we learn from his example about standing firm in our beliefs?

3. In what ways does the account of Ahaziah challenge us to examine the "idols" in our own lives that may be competing for our devotion to God?

4. How do the consequences faced by Ahaziah serve as a warning for us today about the importance of obedience to God's commands?

5. Reflect on a time when you sought guidance from sources other than God. How can James 1:5 encourage you to seek God's wisdom in future decisions?
Connections to Other Scriptures
Exodus 20:3
The commandment against having other gods before the LORD, which Ahaziah violates by seeking Baal-zebub.

Deuteronomy 18:10-12
Condemns seeking guidance from pagan practices, reinforcing the sin of Ahaziah's actions.

1 Kings 18:21
Elijah's challenge to Israel to choose between God and Baal, paralleling the choice Ahaziah faces.

Psalm 115:4-8
Describes the futility of idols, emphasizing the foolishness of Ahaziah's reliance on Baal-zebub.

James 1:5
Encourages seeking wisdom from God, contrasting Ahaziah's decision to seek a pagan deity.
AhaziahT. Cain.2 Kings 1:1-6
Elijah and the God of EkronH. T. Howat.2 Kings 1:1-6
False Religious AppealsJ. Parker, D. D.2 Kings 1:1-6
Prayer Through FearQuiver.2 Kings 1:1-6
Religion Only Needed in Trouble2 Kings 1:1-6
Worldly Royalty and Personal GodlinessHomilist2 Kings 1:1-6
Ahaziah's SicknessJ. Orr 2 Kings 1:1-8
Worldly Royalty and Personal GodlinessD. Thomas 2 Kings 1:1-8
Fire from HeavenC.H. Irwin 2 Kings 1:5-16
People
Ahab, Ahaziah, Baalzebub, Elijah, Jehoram, Jehoshaphat, Joram
Places
Ekron, Moab, Samaria
Topics
Baal, Baalzebub, Baal-zebub, Ba'al-ze'bub, Bed, Certainly, Consult, Death, Die, Ekron, Enquire, Hast, Inquire, Leave, Lying, Meet, Meeting, Question, Reason, Replied, Return, Says, Sendest, Sending, Surely, Thus, Turn, Whither, Zebub
Dictionary of Bible Themes
2 Kings 1:6

     1429   prophecy, OT fulfilment
     1690   word of God

2 Kings 1:1-6

     8616   prayerlessness
     8747   false gods

2 Kings 1:1-14

     5092   Elijah

2 Kings 1:1-18

     5366   king

Library
Whether the Sin of those who Crucified Christ was Most Grievous?
Objection 1: It would seem that the sin of Christ's crucifiers was not the most grievous. Because the sin which has some excuse cannot be most grievous. But our Lord Himself excused the sin of His crucifiers when He said: "Father, forgive them: for they know not what they do" (Lk. 23:34). Therefore theirs was not the most grievous sin. Objection 2: Further, our Lord said to Pilate (Jn. 19:11): "He that hath delivered Me to thee hath the greater sin." But it was Pilate who caused Christ to be crucified
Saint Thomas Aquinas—Summa Theologica

Whether it is Lawful to Curse an Irrational Creature?
Objection 1: It would seem that it is unlawful to curse an irrational creature. Cursing would seem to be lawful chiefly in its relation to punishment. Now irrational creatures are not competent subjects either of guilt or of punishment. Therefore it is unlawful to curse them. Objection 2: Further, in an irrational creature there is nothing but the nature which God made. But it is unlawful to curse this even in the devil, as stated above [2960](A[1]). Therefore it is nowise lawful to curse an irrational
Saint Thomas Aquinas—Summa Theologica

Answer to the Jewish Rabby's Letter.
WE Are now come to the letter of Mr. W's Jewish Rabby, whom Mr. W. calls his friend, and says his letter consists of calm and sedate reasoning, p. 55. I on the other hand can see no reason in it. But the reader than not need to rely upon my judgment. Therefore I will transcribe some parts of it, and then make some remarks. The argument of the letter is, that the story of Lazarus's being raised is an imposture; or else the Jews could not have been so wicked, as to be on that account provoked against
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

An Address to a Soul So Overwhelmed with a Sense of the Greatness of Its Sins, that it Dares not Apply Itself to Christ with Any
1-4. The case described at large.--5. As it frequently occurs.--6. Granting all that the dejected soul charges on itself.--7. The invitations and promises of Christ give hope.--8. The reader urged, under all his burdens and fears, to an humble application to him. Which is accordingly exemplified in the concluding Reflection and Prayer. 1. I have now done with those unhappy creatures who despise the Gospel, and with those who neglect it. With pleasure do I now turn myself to those who will hear me
Philip Doddridge—The Rise and Progress of Religion in the Soul

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join
Hugh Binning—The Works of the Rev. Hugh Binning

The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

A Prayer when one Begins to be Sick.
O most righteous Judge, yet in Jesus Christ my gracious Father! I, wretched sinner, do here return unto thee, though driven with pain and sickness, like the prodigal child with want and hunger. I acknowledge that this sickness and pain comes not by blind chance or fortune, but by thy divine providence and special appointment. It is the stroke of thy heavy hand, which my sins have justly deserved; and the things that I feared are now fallen upon me (Job iii. 25.) Yet do I well perceive that in wrath
Lewis Bayly—The Practice of Piety

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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