2 Kings 1 16

2 Kings 1:16 kjv

And he 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? therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die.

2 Kings 1:16 nkjv

Then he said to him, "Thus says the LORD: '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 shall not come down from the bed to which you have gone up, but you shall surely die.' "

2 Kings 1:16 niv

He told the king, "This is what the LORD says: Is it because there is no God in Israel for you to consult that you have sent messengers to consult Baal-Zebub, the god of Ekron? Because you have done this, you will never leave the bed you are lying on. You will certainly die!"

2 Kings 1:16 esv

and said to him, "Thus says the LORD, '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 shall not come down from the bed to which you have gone up, but you shall surely die.'"

2 Kings 1:16 nlt

And Elijah said to the king, "This is what the LORD says: Why did you send messengers to Baal-zebub, the god of Ekron, to ask whether you will recover? Is there no God in Israel to answer your question? Therefore, because you have done this, you will never leave the bed you are lying on; you will surely die."

2 Kings 1 verses

2 Kings 1 16 Meaning

This verse contains the Lord's direct and absolute judgment delivered through the prophet Elijah to King Ahaziah of Israel. Because Ahaziah sought healing and counsel from Baal-zebub, the Philistine god of Ekron, instead of turning to the one true God of Israel, the Lord declared that Ahaziah would not recover from his injury but would certainly die. It underscores God's singular sovereignty and the severe consequences of idolatry and faithlessness among His covenant people.

2 Kings 1 16 Context

King Ahaziah, son of Ahab and Jezebel, inherited a kingdom where Baal worship was deeply entrenched. Chapter 1 begins with Ahaziah falling through a lattice in his upper room, sustaining a serious injury. His immediate and telling reaction, without seeking the God of Israel, was to send messengers to Ekron, a Philistine city, to inquire of Baal-zebub about whether he would recover. This action demonstrated a profound spiritual betrayal and contempt for the covenant relationship with YHWH, whose prophets had consistently demonstrated His power over Baal. Elijah, who had confronted Baal worship during Ahab's reign, intercepts the messengers at divine command. He delivers a stark message from the Lord, condemning the king's act of consulting a foreign deity as a direct denial of God's presence and power in Israel. This verse, therefore, represents the prophetic pronouncement of divine judgment as a direct consequence of Ahaziah's idolatrous choice and lack of faith.

2 Kings 1 16 Word analysis

• "And he said": Refers to the prophet Elijah. This phrase consistently introduces Elijah's words, underscoring his role as God's designated messenger in this confrontation (see 2 Kgs 1:9, 11, 13).
• "to him": Refers to the king's messengers (previously mentioned in 2 Kgs 1:2), who were intercepted by Elijah and would now carry God's severe message back to King Ahaziah.
• "Thus says the LORD" (כֹּה אָמַר יְהוָה – koh amar YHWH): This is the authoritative prophetic formula, consistently used in the Old Testament to preface divine utterances (e.g., Exod 4:22, Judg 6:8, Isa 30:15). It establishes that the subsequent message is not merely Elijah's personal opinion but the very word of God, carrying absolute divine authority and inevitability.
• "Because" (יַעַן – ya'an): Indicates the direct reason or cause for the divine judgment. Ahaziah's action is the specific impetus for God's sentence.
• "you have sent messengers" (אֲשֶׁר שָׁלַחְתָּ מַלְאָכִים – asher shalach'ta mal'akhim): Emphasizes Ahaziah's deliberate, intentional, and public act of seeking counsel from a foreign god. It was not a casual act but a calculated diplomatic/religious mission.
• "to inquire of" (לִדְרֹשׁ – lid'rosh): From the root darash, meaning "to seek," "to consult," or "to inquire of" (e.g., for advice, for healing). This term is often used for seeking the Lord's counsel or instruction (Deut 4:29, 1 Chr 28:9). Its application to a pagan deity highlights the profound spiritual betrayal by the king.
• "Baal-zebub" (בְּבַעַל זְבוּב – Be'ba'al Zevuv): Meaning "Lord of the flies." This is likely a pejorative Hebrew modification of an original Philistine name like "Baal-zebul" (Lord of the Exalted House/Prince) or "Baal-zebach" (Lord of Sacrifice). He was the local deity worshipped in Ekron, likely associated with oracular consultation or healing, possibly specifically against pestilences (flies often represented disease or corruption in the ancient Near East). The contemptuous "flies" reflects the Israelites' rejection and disdain for pagan deities. In the New Testament, "Beelzebub" refers to a prince of demons (Matt 12:24).
• "the god of Ekron" (אֱלֹהֵי עֶקְרוֹן – elohei Eqron): Specifies the foreign, localized, and thus limited nature of this deity, explicitly contrasting with the omnipresent and omnipotent God of Israel. Ekron was one of the five major Philistine city-states (Josh 13:3, 1 Sam 6:17).
• "is it not because there is no God in Israel?" (הֲמִבְּלִי אֵין אֱלֹהִים בְּיִשְׂרָאֵל – ha'mi'beli ein Elohim b'Yisrael): A powerful rhetorical question functioning as a scathing rebuke and accusation. It challenges Ahaziah's rationale, implying his action fundamentally denied YHWH's existence, power, or active presence within His own covenant land and among His chosen people. It highlights his spiritual blindness and overt faithlessness.
• "to inquire of His word?" (לִדְרֹשׁ בִּדְבָרוֹ – lid'rosh bid'varo): Reinforces that YHWH, the God of Israel, is the one true source of guidance, wisdom, and divine revelation, who communicates His will and provides direction. It contrasts God's living, active word with the silent or deceptive utterances of idols.
• "therefore" (לָכֵן – laken): A key transitional word indicating the logical and inevitable consequence of the preceding offense. It introduces the divine judgment that directly flows from Ahaziah's sin.
• "you shall not come down from the bed to which you have gone up": A solemn pronouncement of non-recovery. "Gone up" suggests being confined to a sickbed, potentially an elevated one for a king. "Not come down" means no descent to health, normal life, or walking again. It signifies remaining permanently confined, leading directly to death.
• "but you shall surely die" (כִּי מוֹת תָּמוּת – ki mot tamut): An emphatic Hebrew idiom employing the infinitive absolute with the finite verb. It translates as "dying, you will die," "you shall most certainly die," or "you shall surely die." This strong phrasing leaves no doubt about the absolute certainty and irrevocability of Ahaziah's impending death, making it an unescapable divine decree for his specific act of apostasy.

2 Kings 1 16 Bonus section

• Legacy of Apostasy: Ahaziah's action is deeply rooted in the persistent idolatry established by his parents, Ahab and Jezebel, illustrating the tragic consequences of intergenerational sin and the deep spiritual corruption prevalent in the Northern Kingdom's leadership. This specific judgment foreshadows the ultimate end of the House of Ahab.
• Prophetic Authority: The confrontation highlights the supremacy of God's prophetic word over royal authority. Even a king's life is subject to divine judgment announced by a prophet. Elijah, the persistent foe of Baal worship, once again embodies YHWH's power against paganism.
• Divine Jealously and Covenant Faithfulness: This incident is a vivid display of God's "jealousy" for His unique relationship with Israel (Exod 34:14; Deut 4:24), emphasizing that His covenant demanded exclusive loyalty and abhorred syncretism. Ahaziah's turning away broke the covenant terms, triggering divine judgment.
• From "Lord of the Dwelling" to "Lord of Flies": The transformation of Baal-zebul/Baal-zebach to Baal-zebub is not just phonetic, but theological. It satirizes the pagan god, turning a deity invoked for strength or healing into a "lord of corruption" (flies associated with decay and pestilence). This denigration was likely intended to strip the pagan deity of any perceived power or dignity.
• NT Connection: The transformation of Baal-zebub's name also explains its later appearance in the New Testament as "Beelzebub," a chief demon or even Satan himself (Matt 12:24; Mark 3:22; Luke 11:15). This reflects the Jewish understanding that pagan gods were, in reality, demonic entities, further validating God's stern judgment in 2 Kings 1:16.

2 Kings 1 16 Commentary

This verse stands as a severe prophetic indictment and divine judgment against King Ahaziah for his egregious act of idolatry and unbelief. Ahaziah's turning to Baal-zebub, a Philistine deity, rather than the omnipresent God of Israel for healing was not merely a personal misstep; it was a profound public denial of YHWH's exclusive sovereignty within His chosen land. The rhetorical question, "is it not because there is no God in Israel to inquire of His word?", perfectly encapsulates the gravity of Ahaziah's sin. It challenges the king's fundamental theology and faith, highlighting his active disregard for YHWH despite God's previous mighty works and sustained prophetic presence through Elijah. The immediate and unyielding sentence of death, emphasized by the powerful Hebrew idiom "you shall surely die," demonstrates that God will not tolerate such a blatant rejection. This serves as a stark warning not only to Ahaziah but also to the nation of Israel that seeking false gods results in inevitable divine judgment and ultimately death, both spiritually and physically. The verse firmly asserts YHWH's supreme authority over life and death and His unyielding jealousy for His worship among His people, reinforcing the essential truth that "there is no God but the Lord in Israel."