Ahaziah fell down through the lattice in his upper room that was in Samaria, and was sick. So he sent messengers, and said to them, “Go, inquire of Baal Zebub, the god of Ekron, whether I will recover of this sickness.”
But Yahweh’s angel said to Elijah the Tishbite, “Arise, go up to meet the messengers of the king of Samaria, and tell them, ‘Is it because there is no God in Israel, that you go to inquire of Baal Zebub, the god of Ekron? Now therefore Yahweh says, “You will not come down from the bed where you have gone up, but you will surely die.” ’ ” Then Elijah departed.
The messengers returned to him, and he said to them, “Why is it that you have returned?”
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, “Yahweh says, ‘Is it because there is no God in Israel, that you send to inquire of Baal Zebub, the god of Ekron? Therefore you will not come down from the bed where you have gone up, but you will surely die.’ ” ’ ”
He said to them, “What kind of man was he who came up to meet you, and told you these words?”
They answered him, “He was a hairy man, and wearing a leather belt around his waist.” He said, “It’s Elijah the Tishbite.”
Then the king sent a captain of fifty with his fifty to him. He went up to him; and behold, he was sitting on the top of the hill. He said to him, “Man of God, the king has said, ‘Come down!’ ”
Elijah answered to the captain of fifty, “If I am a man of God, then let fire come down from the sky, and consume you and your fifty!” Then fire came down from the sky, and consumed him and his fifty.
Again he sent to him another captain of fifty with his fifty. He answered him, “Man of God, the king has said, ‘Come down quickly!’ ”
Elijah answered them, “If I am a man of God, then let fire come down from the sky, and consume you and your fifty!” Then God’s fire came down from the sky, and consumed him and his fifty.
Again he sent the captain of a third fifty with his fifty. The third captain of fifty went up, and came and fell on his knees before Elijah, and begged him, and said to him, “Man of God, please let my life, and the life of these fifty of your servants, be precious in your sight. Behold, fire came down from the sky, and consumed the last two captains of fifty with their fifties. But now let my life be precious in your sight.”
Yahweh’s angel said to Elijah, “Go down with him. Don’t be afraid of him.” Then he arose, and went down with him to the king.
He said to him, “Yahweh says, ‘Because you have sent messengers to inquire of Baal Zebub, the god of Ekron, is it because there is no God in Israel to inquire of his word? Therefore you will not come down from the bed where you have gone up, but you will surely die.’ ”
So he died according to Yahweh’s word which Elijah had spoken. Jehoram began to reign in his place in the second year of Jehoram the son of Jehoshaphat king of Judah, because he had no son.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 6, 8, 9, 10, 11, 12, 13, 15, 17 So that he was punished for his idolatry after…
So that he was punished for his idolatry after two sorts: for the Moabites which were wont to pay him tribute, rebelled, and he fell down at a grate which was upon his house to give light beneath.
The Philistines which dwelt at Ekron, worshipped this idol, which figureth the god of flies, thinking that he could preserve them from the biting of flies: or else he was so called, because flies were engendered in great abundance of the blood of the sacrifices that were offered to that idol.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–17 2Ki 1:2 And Ahaziah fell down through a lattice…
2Ki 1:2 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.
Ver. 2. And Ahaziah fell down through a lattice.] So the Suffragan of Dover broke his neck, falling down a pair of stairs in Cardinal Peele’s lodgings at Greenwich, presently after he had received the cardinal’s blessing. {a} The fall of Blackfriars slew about a hundred massmongers, bruised and lamed many more. By such mischances, besides diseases, men may be taken as a bird with a bolt, while he gazeth at the bow; which made Augustine say, that he would not for the gain of a million of worlds be an atheist for one half-hour, lest in that time death should seize him.
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And was sick.] And so disabled to attempt anything against Moab.
Inquire of Baalzebub.] Which signifieth a fly lord. The Greeks called him Myiodes and Jupiter απομυιος, as driving away the flies that annoyed them {b} The Gentiles worshipped many strange gods, as Febris, Cloacina, Pavor and Pallor, &c. {c} These were devils, saith St Paul; and Beelzebub is called "the prince of devils." At Ekron he was chiefly worshipped; hence Acheron is taken for hell.
“ Flectere si nequeo superos, Acheronta movebo. ” - Virg.
Whether I shall recover.] Answers to such questions these idolaters had sometimes from Aesculapius and other like devils, that they might be further deceived, as Martyr observeth.
{a} Act. and Mon., 1902.
{b} Pausan., lib. v. Plin., lib. xxix. cap. 6.
{c} Aug., De Civ. Dei.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2, 3, 4, 5, 8, 9, 10, 11, 13, 15, 16, 17 In his upper chamber; in which the lattice might…
In his upper chamber; in which the lattice might be left to convey light into the lower room; which if it now seem to be absurd in a king’s palace, we must not think it was so then, when the world was not arrived to that height of curiosity and art in which now it is. But the words may be, and are by some, rendered, through the battlements (or through the lattice in the battlements) of the roof of the house; where being first walking, after the manner, and then standing and looking through, and leaning upon this lattice, which was grown infirm, it broke, and he fell into the court or garden belonging to the house.
Baal-zebub; properly, the god of flies; an idol so called, because it was falsely supposed to deliver those people from flies, which were both vexatious and hurtful to them; as Jupiter and Hercules were called by a like name among the Grecians for thee same reason. And it is evident, both from sacred and profane histories, that the idol gods, being consulted by the heathens, did sometimes through God’s permission and just judgment give them answers, though they were generally observed, even by the heathens themselves to be dark and doubtful.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v9 Here, I. The king issues out a warrant for…
Here, I. The king issues out a warrant for the apprehending of Elijah. If the God of Ekron had told him he should die, it is probable he would have taken it quietly; but now that a prophet of the Lord tells him so, reproving him for his sin and reminding him of the God of Israel, he cannot bear it. So far is he from making any good improvement of the warning given him that he is enraged against the prophet; neither his sickness, nor the thoughts of death, made any good impressions upon him, nor possessed him with any fear of God. No external alarms will startle and soften secure sinners, but rather exasperate them. Did the king think Elijah a prophet, a true prophet? Why then durst he persecute him? Did he think him a common person? What occasion was there to send such a force, in order to seize him? Thus a band of men must take our Lord Jesus.
II. The captain that was sent with his fifty soldiers found Elijah on the top of a hill (some think Carmel), and commanded him, in the king's name, to surrender himself, Kg2 1:9. Elijah was now so far from absconding, as formerly, into the close recesses of a cave, that he makes a bold appearance on the top of a hill; experience of God's protection makes him more bold. The captain calls him a man of God, not that he believed him to be so, or reverenced him a such a one, but because he was commonly called so. Had he really looked upon him as a prophet, he would not have attempted to make him his prisoner; and, had he thought him entrusted with the word of God, he would not have pretended to command him with the word of a king.
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III. Elijah calls for fire from heaven, to consume this haughty daring sinner, not to secure himself (he could have done that some other way), nor to avenge himself (for it was not his own cause that he appeared and acted in), but to prove his mission, and to reveal the wrath of God from heaven against the ungodliness and unrighteousness of men. This captain had, in scorn, called him a man of God: "If I be so," says Elijah, "thou shalt pay dearly for making a jest of it." He valued himself upon his commission (the king has said, Come down), but Elijah will let him know that the God of Israel is superior to the king of Israel and has a greater power to enforce his commands. It was not long since Elijah had fetched fire from heaven, to consume the sacrifice (Kg1 18:38), in token of God's acceptance of that sacrifice as an atonement for the sins of the people; but, they having slighted that, now the fire falls, not on the sacrifice, but on the sinners themselves, Kg2 1:10. See here, 1. What an interest the prophets had in heaven; what the Spirit of God in them demanded the power of God effected. Elijah did but speak, and it was done. He that formerly had fetched water from heaven now fetches fire. O the power of prayer! Concerning the work of my hands, command you me, Isa 14:11. 2. What an interest heaven had in the prophets! God was always ready to plead their cause, and avenge the injuries done to them; kings shall still be rebuked for their sakes, and charged to do his prophets no harm; one Elijah is more to God than 10,000 captains and their fifties. Doubtless Elijah did this by a divine impulse, and yet our Saviour would not allow the disciples to draw it into a precedent, Luk 9:54. They were now not far from the place where Elias did this act of justice upon provoking Israelites, and would needs, in like manner, call for fire upon those provoking Samaritans. "No," says Christ, "by no means, you know not what manner of spirit you are of," that is, (1.) "You do not consider what manner of spirit, as disciples, you are called to, and how different from that of the Old Testament dispensation; it was agreeable enough to that dispensation of terror, and of the letter, for Elias to call for fire, but the dispensation of the Spirit and of grace will by no means allow it." (2.) "You are not aware what manner of spirit you are, upon this occasion, actuated by, and how different from that of Elias: he did it in holy zeal, you in passion; he was concerned for God's glory, you for your own reputation only." God judges men's practices by their principles, and his judgment is according to truth.
IV. This is repeated a second time; would one think it? 1. Ahaziah sends, a second time, to apprehend Elijah (Kg2 1:11), as if he were resolved not to be baffled by omnipotence itself. Obstinate sinners must be convinced and conquered, at last, by the fire of hell, for fire from heaven, it seems, will not subdue them. 2. Another captain is ready with his fifty, who, in his blind rage against the prophet, and his blind obedience to the king, dares engage in that service which had been fatal to the last undertakers. This is as impudent and imperious as the last, and more in haste; not only, "Come down quietly, and do not struggle," but without taking any notice of what had been done, he says, "Come down quickly, and do not trifle, the king's business requires haste; come down, or I will fetch thee down." 3. Elijah relents not, but calls for another flash of lightning, which instantly lays this captain and his fifty dead upon the spot. Those that will sin like others must expect to suffer like them; God is inflexibly just.
V. The third captain humbled himself and cast himself upon the mercy of God and Elijah. It does not appear that Ahaziah ordered him to do so (his stubborn heart is as hard as ever; so regardless is he of the terrors of the Lord, so little affected with the manifestations of his wrath, and withal so prodigal of the lives of his subjects, that he sends a third with the same provoking message to Elijah), but he took warning by the fate of his predecessors, who, perhaps, lay dead before his eyes; and, instead of summoning the prophet down, fell down before him, and begged for his life and the lives of his soldiers, acknowledging their own evil deserts and the prophet's power (Kg2 1:13, Kg2 1:14): Let my life be precious in thy sight. Note, There is nothing to be got by contending with God: if we would prevail with him, it must be by supplication; if we would not fall before God, we must bow before him; and those are wise for themselves who learn submission from the fatal consequences of the obstinacy of others.
VI. Elijah does more than grant the request of this third captain. God is not so severe with those that stand it out against him but he is as ready to show mercy to those that repent and submit to him; never any found it in vain to cast themselves upon the mercy of God. This captain, not only has his life spared, but is permitted to carry his point: Elijah, being so commanded by the angel, goes down with him to the king, Kg2 1:15. Thus he shows that he before refused to come, not because he feared the king or court, but because he would not be imperiously compelled, which would lessen the honour of his master; he magnifies his office. He comes boldly to the king, and tells him to his face (let him take it as he may) what he had before sent to him (Kg2 1:16), that he shall surely and shortly die; he mitigates not the sentence, either for fear of the king's displeasure or in pity to his misery. The God of Israel has condemned him, let him send to see whether the god of Ekron can deliver him. So thunder-struck is Ahaziah with this message, when it comes from the prophet's own mouth, that neither he nor any of those about him durst offer him any violence, nor so much as give him an affront; but out of that den of lions he comes unhurt, like Daniel. Who can harm those whom God will shelter?
Lastly, The prediction is accomplished in a few days. Ahaziah died (v. 17), and, dying childless, left his kingdom to his brother Jehoram. His father reigned wickedly twenty-two years, he not two. Sometimes the wicked live, become old, yea, are mighty in power; but those who therefore promise themselves prosperity in impiety may perhaps find themselves deceived; for (as bishop Hall observes here), "Some sinners live long, to aggravate their judgment, others die soon, to hasten it;" but it is certain that evil pursues sinners, and, sooner or later, it will overtake them; nor will any thing fill the measure sooner than that complicated iniquity of Ahaziah - honouring the devil's oracles and hating God's oracles.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 15, 16 But the angel of the Lord said unto Elijah,....…
But the angel of the Lord said unto Elijah,.... One of the ministering spirits sent by the Lord to him:
arise, go up to meet the messengers of the king of Samaria: that is, the king of Israel, whose capital city was Samaria:
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is it not because there is not a God in Israel; known, acknowledged, and worshipped there, of whom there had been sufficient proof of his deity and divine perfections, as omniscience, omnipotence, &c.
that ye go to inquire of Baalzebub the god of Ekron? about future things, when they had God nigh unto them, fully acquainted with them, as this message shows.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2, 3, 5, 8, 9, 10, 11, 13, 16, 17 Chamber - In which, the lattess might be left…
Chamber - In which, the lattess might be left to convey light into the lower room. But the words may be rendered, through the battlements (or through the lattess in the battlements) of the roof of the house. Where, standing and looking through, and leaning upon this lattess, it broke, and he fell down into the court or garden. Baal-zebub - Properly, the God of flies; an idol so called, because it was supposed to deliver those people from flies; Jupiter and Hercules were called by a like name among the Grecians. And it is evident, both from sacred and prophane histories, That the idol-gods, did sometimes through God's permission, give the answers; though they were generally observed, even by the Heathens themselves, to be dark and doubtful.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 4, 8, 9, 10, 15, 17 Verse 2. Fell down through a lattice] Perhaps either…
Verse 2. Fell down through a lattice] Perhaps either through the flat root of his house, or over or through the balustrades with which the roof was surrounded.
Go, inquire of Baal-zebub] Literally, the fly-god, or master of flies. The Septuagint has βααλμυιαν, Baal the fly. He was the tutelary god of Ekron, and probably was used at first as a kind of telesm, to drive away flies. He became afterwards a very respectable devil, and was supposed to have great power and influence. In the New Testament Beelzebub is a common name for Satan himself, or the prince of devils. See Clarke on Mt 10:25.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 3, 5, 6, 8, 9, 10, 11, 13, 15, 17 2Ki 1:2. Ahaziah fell through a lattice in his…
2Ki 1:2. Ahaziah fell through a lattice in his upper chamber — Houbigant renders it, Through the lattice into his upper chamber. He thinks that as Ahaziah was walking upon the top of the house, the wooden lattice gave way, and he fell through. Go and inquire of Baal-zebub, the god of Ekron — The word Baal-zebub, properly means the god of flies. This idol was so called, because it was supposed to deliver the Ekronites from flies, with which they were much pestered, being situated on a moist and hot soil, near the sea. Jupiter and Hercules were called by a like name among the Greeks; and it is evident, both from sacred and profane histories, that the idol-gods, or, rather, Satan by them, did sometimes give answers, through God’s permission, though these answers were generally observed, even by the heathen themselves, to be dark and doubtful.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2, 4, 8, 9, 10, 17 A lattice - The “upper chamber” had probably a…
A lattice - The “upper chamber” had probably a single latticed window, through which Ahaziah fell. Windows in the East are to this day generally closed by lattices of interlaced wood, which open outward; so that, if the fastening is not properly secured, one who leans against them may easily fall out.
Baal-zebub - literally, “Lord (i. e., averter) of flies.” Flies in the East constitute one of the most terrible of plages Psa 105:31; Exo 8:24; and Orientals would be as likely to have a “god of flies” as a god of storm fand thunder. To inquire 2Ki 1:3 of Baal-zebub was practically to deny Yahweh. Ahaziah cast aside the last remnant of respect for the old religion, and consulted a foreign oracle, as if the voice of God were wholly silent in his own country.
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For Ekron see the marginal reference.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 4, 5, 8, 9, 10, 11, 13, 17 Lattices, by a skylight, (Haydock) or trap-door, designed to…
Lattices, by a skylight, (Haydock) or trap-door, designed to give light to the room below, into which the king fell. The roofs are generally flat in the East, and covered with earth mixed with straw, with the light at the top, to prevent the excessive heats. --- Of. Hebrew, &c., "into." (Calmet) --- If the lattices be understood to mean the rails, which were ordered to be placed round the roof, (Deuteronomy xxii. 8.) Ochozias might fall into the street. (Menochius) --- Josephus thinks he fell from the staircase. At any rate, he was much hurt, (Haydock) and thus was made to feel the indignation of God. (Tirinus) --- God. Septuagint, "Baal, the god-fly;" (Calmet) the Jupiter of the Greeks, or their chief god; and the prince of devils, Matthew xii. --- Accaron. Hence Pliny ([Natural History?] viii. 29.) styles the god Achor, (Tirinus) and Myiodis, (B. xxxvi.) which is the name given to him by Josephus, ix. 2. (Haydock) --- He was supposed to free the people of the country from being infested with flies; or the many victims offered up to him, drew those insects together. (Vatable) --- Grotius supposes that the Phœnicians styled their god, Beelsemen, (Balssomin) "God of heaven;" and that the Hebrews called him, Balzobub, "god of flies," out of contempt. But perhaps his is too favourable to the idolaters. (Du Hamel) --- Selden is convinced that Ochozias gives the idol its real name. Scaliger rather thinks that Balzobeim, "the lord of victims," was the original title. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 4, 5, 8, 9, 10, 15, 17 AHAZIAH'S JUDGMENT BY ELIJAH. (Kg2 1:2-8)
AHAZIAH'S JUDGMENT BY ELIJAH. (Kg2 1:2-8)
Ahaziah fell down through a lattice in his upper chamber--This lattice was either a part of the wooden parapet, or fence, which surrounds the flat roofs of houses, and over which the king was carelessly leaning when it gave way; or it might be an opening like a skylight in the roof itself, done over with lattice-work, which, being slender or rotten, the king stepped on and slipped through. This latter supposition is most probably the true one, as Ahaziah did not fall either into the street or the court, but "in his upper chamber."
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inquire of Baalzebub--Anxious to learn whether he should recover from the effects of this severe fall, he sent to consult Baalzebub, that is, the god of flies, who was considered the patron deity of medicine. A temple to that idol was erected at Ekron, which was resorted to far and wide, though it afterwards led to the destruction of the place (Zac 9:5; Amo 1:8; Zep 2:4). "After visiting Ekron, 'the god of flies' is a name that gives me no surprise. The flies there swarmed, in fact so innumerably, that I could hardly get any food without these troublesome insects getting into it" [VAN DE VELDE].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2, 3, 8, 9, 10, 11, 12, 13, 15, 17 2. A lattice in his upper chamber — That…
2. A lattice in his upper chamber — That is, the latticed window of an upper room. Compare Son_2:9. The windows of ancient Eastern houses had no glass. “They were only latticed, and thus gave free passage to the air and admitted light, while birds and bats were excluded. In winter the cold air was kept out by vails over the windows, or by shutters, with openings in them sufficient to admit light.” — Kitto.
And was sick — The consequence of his fall is thus told, but the particulars of his fall are not stated, and conjecture is here useless.
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Baal-zebub the god of Ekron — The Fly-god was worshipped by the Philistines at Ekron, and the plague of flies in hot climates serves to account for the worship of a deity of this name. The word Baal in the composition of this idol’s name, taken in connexion with the fact that the king of Israel, who had adopted the Baal worship of Tyre, sends to Ekron to inquire, shows that there was a close relationship between the idolatry of Phenicia and Philistia; and on a silver coin of the Phenician town Aradus (Eze_27:8, Arvad) is engraved the figure of a fly — a device having, probably, some reference to this same idol Baal-zebub. 1Sa_6:5, shows how the Philistines of Ekron hastened, in time of suffering, to make images of the things that plagued them. On Ekron, see at 1 Samuel 5:20. It was the chief seat of the worship of this god. The probable reason of Ahaziah’s sending to inquire of the god of Ekron was because of some special fame of this oracle.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 13, 14, 15, 17 2. And Ahaziah fell down through a [R.V. the]…
2. And Ahaziah fell down through a [R.V. the] lattice] From the use of the word rendered ‘lattice’ elsewhere (cf. Job_18:8), it must mean some kind of net or trellis-work put in front of an open space, a window or a balcony. As it is said the king fell through it, we may most probably conclude that an Oriental window space with its trellis-work is intended. The description of it as ‘in his upper chamber’ shews that it cannot have been a palisade round the flat roof of the house, as some have thought, which broke away as he was leaning on it, and let him fall down. Josephus (Ant. IX. 2. 1) represents the king as having fallen as he was coming down from the housetop.
and was sick] The verb is employed, as here, of sickness caused by wounds, and also of ordinary disease (cf. 2Ki_13:14) as in the case of Elisha. It is also used metaphorically (cf. Son_2:5; Son_5:8).
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inquire of Baal-zebub the god of Ekron] The son of Jezebel follows his mother’s example in his adherence to false gods. It was probably because Ekron was the nearest shrine of such a divinity that Ahaziah was sending thither. Ekron was the most northern of the five great Philistine cities, and so most easily within reach from Samaria. It is not possible to say, from the form of the two Hebrew words which make up the name Baal-zebub, whether they are in construction or in apposition. The latter word signifies ‘a fly’, and the LXX. taking them as in apposition rendered ‘Baal, the fly’, as though the image of the god had been in that form, just as Dagon’s image, in the neighbouring Ashdod, was in part at least like a fish. But it seems more natural to regard the words as in construction, so that ‘the Baal (or lord) of flies’ would be an epithet implying that the god was supposed to be an averter of flies, these insects being, especially in hot countries, a very serious pest. Such among the Greeks was Ζεὺς ἀπόμυιος (Paus. v. 14. 2), and among the Romans a deity supposed to possess this fly-dispelling power was named ‘Myiagrus’ and ‘Myiodes’ = the fly catcher. (Plin. x. 28. 40; xxix. 6. 34.)
whether I shall recover of this disease] R.V. sickness. The noun is from the same root as the verb rendered ‘was sick’, just before. There must have been some oracle at Ekron, for it was an answer that Ahaziah sought. He did not send his messengers to make supplication for his recovery. The LXX. adds at the close of this verse ‘and they went to inquire concerning him’.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–17 (2) Through a lattice.—Rather, the lattice, i.e., the latticed…
(2) Through a lattice.—Rather, the lattice, i.e., the latticed window of the chamber on the palace roof, looking into the court below. The word rendered “through” (bĕ‘ad) implies that Ahaziah was leaning out over the window-sill. (Comp. 2Ki_9:30; Psa_14:2.) He perhaps fell into a gallery underneath, as the palace would be several storeys high, and he was not killed by his fall. The word sĕbâkhâh means “net” in Job_18:8, and decorative “network” in metal in 1Ki_7:18; 2Ch_4:12. The Rabbis explain it here as a sort of skylight to the chamber beneath the upper chamber, or a spiral stairway; both improbable.
He sent messengers.—By Jezebes advice. (S Ephrem.)
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Baal-zebub.—Here only in the Old Testament. “Lord of Flies” is generally compared with the Greek Ζϵὺς ὰπομυῖος, or μυίαγρος, the “fly-averting Zeus” of the Eleans (Paus., viii. 26, 4), and it is no doubt true that flies are an extraordinary pest in the East. But when we remember that “myiomancy,” or divination by watching the movements of flies, is an ancient Babylonian practice, we can hardly doubt that this is the true significance of the title “Baal-zebub.” In the Assyrian deluge tablet the gods are said to have gathered over Izdubar’s sacrifice “like flies” (kîma zumbie). The later Jewish spelling (Βεελζεβοὺλ) probably contains an allusive reference to the Talmudic woras zébel (“dung”), zibbûl (“dunging”).
Ekron.—Akir (Jos_13:3). Of the five Philistine cities it lay farthest north, and so nearest to Samaria.
Recover.—Literally, live from, or after.
Disease.—Sickness, viz., that occasioned by his fall. The LXX. adds, “and they went to inquire of him.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 13, 15, 16, 17 Ahaziah fell down through a lattice; rather, through the…
Ahaziah fell down through a lattice; rather, through the lattice. It is implied that the upper chamber had a single window, which was closed by a single lattice, or shutter of interlaced woodwork. The shutter may have been insufficiently secured; or the woodwork may have been too weak to bear his weight, Compare the fall of Eutychus, (Act_20:9) where, however, there is no mention of a "lattice." Was sick; i.e. "was so injured that he had to take to his bed." Inquire of Baal-zebub the god of Ekron. As a worshipper of Baal, bent on walking in the evil way of his father and of his mother, (1Ki_22:52) Ahaziah would naturally inquire of some form of the Baal divinity. Why he chose "Baal-zebub the god of Ekron," it is impossible to say. Perhaps Baal-zebub had at the time a special reputation for giving oracular responses. Perhaps the Ekron temple was, of all the ancient sites of the Baal-worship, the one with which he could most readily communicate. Philistia lay nearer to Samaria than Phoenicia did, and of the Philistine towns Ekron (now Akir) was the most northern, and so the nearest. "Baal-zebub" has been thought by some to be equivalent to "Beel-samen," "the lord of heaven a divine title well known to the Phoenicians; but this view is etymologically unsound, since zebub cannot possibly mean "heaven." "Baal-zebub" is "the lord of flies either the god who sends them as a plague on any nation that offends him (Exo_8:21-31) or the god who averts them from his votaries and favorites, an equivalent of the Greek Zeumuiov, or the Roman "Jupiter Myiagrus," flies being in the East not infrequently a terrible plague. The Septuagint translation, Baal muian, though inaccurate, shows an appreciation of the true etymology. Of this disease; rather, of this illness (ejk thv ajrrwstiav mou tauthv, LXX).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv9, 13, 15 Then the king sent unto him a captain of…
2Ki_1:9-16
Then the king sent unto him a captain of fifty.
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The destruction of the two captains with their companies
Consider--
I. The steps which led up to this miracle.
1. Seeking help where it was not to be found, in direct violation of the law of God. If a member of a family were to break his arm, and instead of applying to the family surgeon who had in the past given full proof of his skill, were to seek the advice of a quack, he would be sinning against himself, and insulting the man who was able and willing to cure him. This was the conduct of Ahaziah towards the God of his nation.
2. A Divine rebuke (2Ki_1:3). God does not leave transgressors to pursue their way without remonstrance.
3. A message to take Elijah prisoner.
II. The miracle itself.
1. The fire, if not miraculous in itself, was miraculous in its manner of executing the will of God. It came from heaven at the call of Elijah.
2. It was in keeping with the recent proof of Elijahs Divine commission given on Mount Carmel (1Ki_18:38).
3. The miracle was arrested, and the prophet was arrested by a force not sent by the king (2Ki_1:13-15).
Lessons.
1. Help must be sought where God has appointed that it shall be found (Joh_14:6; Act_4:12).
2. The responsibility of the individual man.
3. When God has spoken He cannot change His word unless the sinner changes his way.
4. The only strength that can conquer heaven is the strength of supplication. (Outlines of Sermons by a London Minister.)
Man in three aspects
I. Man ruined through the conduct of others. This awful judgment came upon them not merely on their own account, but as messengers of the king. Throughout the human race there are found millions groaning under the trials and sufferings brought on them by the conduct of others.
II. Man employed as the executor of Divine justice. Gods plan in this world is to punish as well as to save man by man.
III. Man stepping into the place of the dead. The King Ahaziah dies, Jehoram steps into his place. One generation cometh, and another passeth away. Places, positions, and the various offices of life are no sooner vacated by death than they are stepped into by others. (Homilist.)
On tolerance of error
Now, it is obvious that, terrible as this judgment seems to us, it was not contrary to Gods will. It is easy to say that the captain was only executing the kings orders, and that the fifty soldiers had no responsibility save that of obeying their leader. But we have still more right to say that He, who would have spared Sodom if ten righteous had been found in it, would not have consumed these two bands of fifty men if any God-fearing men had been amongst them. The kings attempt to seize the prophet was an open defiance of God, and, moderate as the wording of the captains summons seems, the tone may easily have shown utter contempt both for God and for Elijah. We may well believe, therefore, that Elijah on this occasion, as when he destroyed the priests of Baal, knew that he was fulfilling Gods purpose of judgment. But now, thank God, all judgment has been committed to Him who died for sinners and prayed for His murderers. The Cross of Christ has completely changed the attitude of Christian people towards the enemies of God. How dare we treat as reprobate those for whom Christ died! While the day of grace lasts there is hope for the very worst. There is little fear, however, of Elijahs example being followed in the present day. Protestants, at any rate, have given up issuing excommunications and hurling anathemas at the heads of notorious offenders. We are all for toleration now, and any attempt to restrain mens liberty of thought and action is hotly resented. Surely the pendulum has swung too far. We need not in our dread of religious intolerance lull into religious indifference, and regard all errors in faith and practice with complacent apathy. Truth must always be intolerant of error. Nine times nine are eighty-one, and you would not tolerate a teacher who said they were eighty. Truth cannot tolerate error without denying itself. Where personal comfort and safety are concerned society is absolutely intolerant. Few would tolerate having a smallpox patient in their house. Is it reasonable to be so intolerant of infection for the body and so careless as to moral infection for the mind and soul! Shall the authorities step in and strip off the very paper from the walls in their zeal for sanitation? and shall we allow men of known impurity of life and those who scoff at prayer to mix freely with our sons and daughters? The zeal of the Crusader who gloried in slaying the infidel is surely more righteous than the indifference of the modern Laodicean, who has not a single truth that he thinks worth fighting for. We want more hatred of evil in these days. The popular novelist delights in confusing the issues, and making sin seem right and beautiful. There is sacred liberty of thought which is the dearest right of Protestants, but it is not to be made a cloak of maliciousness. We have no right to think wrong thoughts. While all the progress in the world is due to freedom of thought, it is the correctness of the thought, not the freedom of it, which has achieved the good. Loose thinking is as bad as loose living. The man who is filled with the Spirit will witness plainly and fearlessly against both. (F. S. Webster, M. A.)
The captains of Ahazian destroyed by fire
1. See, here, the power of God, revealing His wrath from heaven against all ungodliness and unrighteousness of men. In all, and each, of these cases, the authority was that of God, the power was that of God. Let no man, therefore, wrest this Scripture to his own destruction, nor look upon it as furnishing any precedent, or encouragement to persecute, in our own day, the enemies of the Lord.
2. Our duty is to confess Christ before men, and neither by word, nor deed, to compromise any, the minutest parts, of His gracious counsels. We must rebuke the gainsayers, recall the erring, confirm the wavering, and instruct the ignorant; but, in doing this, we must not take a single step in our own strength, or wisdom, we must look ever unto Him, who in this, as in every other case, hath left us an example that we should follow His steps; not rendering evil for evil, or railing for railing; but contrariwise blessing, knowing that we are thereunto caned, that we should inherit a blessing.
3. Elijahs history furnishes us with fresh motives to prayer and perseverance. If God hath spoken, here, in the accents of terror, He hath spoken, also, in the accents of compassion; if the destruction of two of Ahaziahs captains, with their companies, points out the danger of persecuting the saints of God, and the speedy death of Ahaziah exposes, no less clearly, the wretched presumption of the rebel creature, when he attempts to set at nought Gods counsels; yet, the withholding punishment from the third captain, who fell on his knees before Elijah, and entreated that the life of himself and of his followers might be precious in his sight, proves no less clearly that, in His wrath, the Lord remembers mercy! What greater encouragement to well-doing can the faithful servant of God receive, than the protection here vouchsafed to the Tishbite?
4. Assuredly, the records of Elijahs ministry have placed this blessed truth plainly and palpably before us; may they lead us more heartily to obey the will of Him who revealed it! May the lustre which the Gospel pours upon those records, reveal more distinctly the weakness of our own nature, and the glorious hope of redemption, set before us through Christ! May this guide our footsteps in peace along the course of the life that now is! (J. S. M. Anderson, M. A.)
Destructive forces in the hand of God
The Bible does occasionally lift the veil, and shows us how the destructive forces of nature have been the servants of the will of a moral God. It was so when the waters of the Red Sea returned violently on the Egyptian pursuers of Israel. It was so when at the prayer of Elijah the messengers of Ahaziah were struck dead by lightning. It was so when Jonah was fleeing to Tarshish from the presence of the Lord: The Lord sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken. It was so when there arose a great storm on the Sea of Galilee, that the disciples might learn to trust the power of their sleeping Master. And it was so when St. Paul, bound on his Romeward voyage, was wrecked on the shore of Malta. In all these cases we see the wind and the storm fulfilling His word; because the Bible enables us to see exactly how in each case Gods word or will was fulfilled. But there is much in modem history, perhaps in our own lives and experience, which seems to us to illustrate the matter scarcely less vividly. Our ancestors saw Gods hand in the storm which scattered the great Armada; and a century later the wind which buried the intruding successor of the saintly Ken beneath the chimneys of his own palace at Wells, seemed to pious Churchmen of the day to be not improbably a mark of the Divine displeasure. There are obvious difficulties which our Lord points to in His allusion to the loss of life at the fall of the Tower of Siloam; there are obvious difficulties in pressing such inferences too confidently or too far. But we may see enough, and we may have reason to suspect more that enables us to be certain of this, that nature is in the hand of the Ruler of the moral world, and that we may be sure of a moral purpose, whether we can exactly make it out or not, in the use which He makes of it. (Dean Farrar.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv3, 15 (See Scofield "Heb 1:4").
angel
(See Scofield "Heb 1:4").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v9 The Punishment of Ahaziah’s Servants and his Death
The Punishment of Ahaziah’s Servants and his Death
v. 9. Then the king sent unto him, Elijah, a captain of fifty with his fifty, some act of violence being intended. And he, the captain, went up to him; and, behold, he sat on the top of an hill, where he lived. And he spake unto him, in a tone and form of harsh command, Thou man of God, the king hath said, Come down. It was not a respectful address, but a haughty, contemptuous, and scoffing insult.
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v. 10. And Elijah answered and said to the captain of fifty, If I be a man of God, then let fire come down from heaven and consume thee and thy fifty. This has been transcribed as follows: "If I be a man of God, as thou sayest, but dost not think, then I am not bound to obey the king, but God, nor am I subject to his power, but to God’s, who will make thee know that He judges in the earth. " And there came down fire from heaven and consumed him and his fifty.
v. 11. Again, also, he sent unto him another captain of fifty with his fifty, he persisted in his stubborn willfulness. And he answered and said unto him, sharing the king’s contempt for the prophet, as the first captain had, O man of God, thus hath the king said, Come down quickly. His command was even more peremptory than that of the first messenger.
v. 12. And Elijah answered and said unto them, If I be a man of God, let fire come down from heaven and consume thee and thy fifty. And the fire of God came down from heaven and consumed him and his fifty. In either case the men were guilty of a deliberate mockery of the prophetical office in the person of Elijah, and therefore of the Lord Himself, hence the quick and terrible punishment, similar to those which are occasionally meted out by the Lord in our day, and which the infidels vainly try to explain away.
v. 13. And he, the king, still determined to carry out his will, sent again a captain of the third fifty with his fifty. And the third captain of fifty went up, but in an entirely different spirit, so far as his own person was concerned, and came and fell on his knees before Elijah, and besought him, and said unto him, with all humility, O man of God, I pray thee, let my life and the life of these fifty, thy servants, be precious in thy sight, namely, by not calling down God’s punishment upon them.
v. 14. Behold, there came fire down from heaven and burned up the two captains of the former fifties with their fifties; therefore let my life now be precious in thy sight. He acknowledged the righteous punishment of God and begged to be spared.
v. 15. And the Angel of the Lord, the same who had directed him to deliver the message to the king’s ambassadors,
v. 3. said unto Elijah, Go down with him; be not afraid of him, that is, of the king. And he arose and went down with him unto the king.
v. 16. And he, without giving Ahaziah an opportunity to heap maledictions upon him, said unto him, Thus saith the Lord, Forasmuch as thou hast sent messengers to enquire of Baalzebub, the god of Ekron, is it not because there is no God in Israel to enquire of His Word, this being the standard to which all appeals should be made at all times? Therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die.
v. 17. So he died according to the word of the Lord which Elijah had spoken. And Jehoram, his brother, reigned in his stead, in the second year of Jehoram, the son of Jehoshaphat, king of Judah, who was probably made coregent by his father at the time when the latter joined in the campaign against the Syrians with Ahab, because he had no son.
v. 18. Now, the rest of the acts of Ahaziah which he did, are they not written in the Book of the Chronicles of the Kings of Israel? The story of Elijah’s punishment of the blasphemous captains and their bands is referred to in the New Testament, Luk 9:54 ff. As God had a great deal of patience with the godless kings of Israel, so He, in the New Testament, much prefers using His mercy; for it is His purpose to seek and to save lost sinners. Nevertheless, when men persist in rejecting and blaspheming Christ and His salvation, they must expect the well-earned damnation to come upon them.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 5, 7, 9, 11, 13, 15, 17 This is the name of God that he revealed…
Yahweh
This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this.
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the Tishbite
This refers to someone from the city of Tishbe. (See: How to Translate Names)
Is it because there is no God in Israel that you are going to consult with Baal-Zebub, the god of Ekron?
This rhetorical question is asked as a rebuke for consulting Baal-Zebub. This may be written as a statement. This is irony because they are definitely aware of the God of Israel. AT: "You fools! You know there is a God in Israel, but you were acting as though you did not know when you sent men to consult Baal-Zebub, the god of Ekron!" (See: Rhetorical Question and Irony)
consult with Baal-Zebub
The word "consult" means to get the opinion of someone about a question.
Therefore Yahweh says
This is Yahweh's message to King Ahaziah. AT: "Therefore Yahweh says to King Ahaziah" (See: Assumed Knowledge and Implicit Information)
You will not come down from the bed to where you have gone up
When King Ahaziah was injured, he was placed in a bed. Yahweh said that he will never become well and be able to get out of the bed. AT: "You will not recover and you will not get up from the bed on which you are lying" (See: Assumed Knowledge and Implicit Information)
translationWords
angel
Yahweh
Elijah
king
God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 3, 9, 11, 13, 15, 16, 17 1:2 An upper room or balcony enclosed with latticework…
1:2 An upper room or balcony enclosed with latticework was common; it allowed for the free flow of air and a degree of privacy, but latticework was easily broken. • Baal-zebub (lord of flies) may be a parody of a Canaanite deity named Baal-zebul (Baal is prince). The name of this deity was later used for Satan (see study note on Matt 10:25). Ahaziah followed his father Ahab in worshiping Baal.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.