Text -- 2 Kings 1:3 (NET)

1:3 But the Lord’s angelic messenger told Elijah the Tishbite, “Get up, go to meet the messengers from the king of Samaria. Say this to them: ‘You must think there is no God in Israel! That explains why you are on your way to seek an oracle from Baal Zebub the god of Ekron.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 1:3

Dost thou not cast contempt on the God of Israel, as if he were either ignorant of the event of thy disease, or unable to give thee relief; and as if Baal - zebub had more skill and power than he?

JFB: 2Ki 1:2-8

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."

JFB: 2Ki 1:2-8

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 (Zec 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].

JFB: 2Ki 1:3

Not an angel, but the angel, who carried on all communications between the invisible God and His chosen people [HENGSTENBERG]. This angel commissioned Elijah to meet the king's messengers, to stop them peremptorily on the idolatrous errand, and convey by them to the king information of his approaching death. This consultation of an idol, being a breach of the fundamental law of the kingdom (Exo 20:3; Deu 5:7), was a daring and deliberate rejection of the national religion. The Lord, in making this announcement of his death, designed that he should see in that event a judgment for his idolatry.

Defender: 2Ki 1:3

King Ahaziah, son of Ahab and Jezebel, reigned only two years and followed in the pagan idolatry of his parents. Although he certainly knew about the total defeat of the priests of Baal by Elijah at Carmel, as well as his father's death as predicted by the prophet Micaiah, he nevertheless chose to seek help from a heathen prophet instead of the God of Israel. The sin of modern Christendom is much greater even than this, as 2000 years of Christian witness are being everywhere rejected in deference to the evolutionism and occultism of the ancient pagan gods."

TSK: 2Ki 1:3

angel : 2Ki 1:15; 1Ki 19:5, 1Ki 19:7; Act 8:26, Act 12:7-11

Elijah : 2Ki 1:8; 1Ki 17:1

Arise : 1Ki 18:1

it : 2Ki 1:6, 2Ki 1:16, 2Ki 5:8, 2Ki 5:15; 1Sa 17:46; 1Ki 18:36; Psa 76:1

ye go : Jer 2:11-13; Jon 2:8; Mar 3:22

Commentary -- Word/Phrase Notes (per Verse)

Poole: 2Ki 1:3

Is it not because there is not a God in Israel? Dost thou not by this action cast contempt upon the God of Israel, as if he were either ignorant of the event of thy disease, or un able to give thee any relief, and as if Baal-zebub had more skill and power than he?

Gill: 2Ki 1:3

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:

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.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 1:3

¹ tn Heb “Is it because there is no God in Israel [that] you are going to inquire of Baal Zebub, the god of Ekron?” The translation seeks to bring out the sarcastic tone of the rhetorical question.

Geneva Bible: 2Ki 1:3

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, ^{( c )} [Is it] not because [there is] not a God in Israel, [that] ye go to enquire of Baalzebub the god of Ekron?

^{( c )} He shows that idolaters do not have the true God, or else they would seek none but him alone.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 1:1-18

1 Moab rebels.

2 Ahaziah, sending to Baal-zebub, hath his judgment by Elijah.

5 Elijah twice brings fire from heaven upon them whom Ahaziah sent to apprehend him.

13 He pities the third captain, and, encouraged by an angel, tells the king of his death.

17 Jehoram succeeds Ahaziah.

MHCC: 2Ki 1:1-8

When Ahaziah rebelled against the Lord, Moab revolted from him. Sin weakens and impoverishes us. Man's revolt from God is often punished by the rebellion of those who owe subjection to him. Ahaziah fell through a lattice, or railing. Wherever we go, there is but a step between us and death. A man's house is his castle, but not to secure him against God's judgments. The whole creation, which groans under the burden of 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. Those that will not inquire of the word of God for their comfort, shall hear it to their terror, whether they will or no.

Matthew Henry: 2Ki 1:1-8

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, 2Ki 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 (2Ki 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, 2Ki 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, 2Ki 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, 2Ki 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 (2Ki 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 (Zec 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, 2Ki 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, 2Ki 1:7, 2Ki 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 Zec 1:6; Heb 4:12.

Keil-Delitzsch: 2Ki 1:1-8

After the death of Ahab, Moab rebelled against Israel (2Ki 1:1). The Moabites, who had been subjugated by David (2Sa 8:2), had remained tributary to the kingdom of the ten tribes after the division of the kingdom. but when Israel was defeated by the Syrians at Ramoth in the time of Ahab, they took advantage of this defeat and the weakening of the Israelitish power in the country to the east of the Jordan to shake off the yoke of the Israelites, and very soon afterwards attempted an invasion of the kingdom of Judah, in alliance with the Edomite and other tribes of the desert, which terminated, however, in a great defeat, though it contributed to the maintenance of their independence. For further remarks, see at 2Ki 3:4.

2Ki 1:2

Ahaziah could not do anything to subjugate the Moabites any further, since he was very soon afterwards taken grievously ill. He fell through the grating in his upper room at Samaria. השּׂבכה , the grating, is either a window furnished with a shutter of lattice-work, or a door of lattice-work in the upper room of the palace, but hardly a grating in the floor of the Aliyah for the purpose of letting light into the lower rooms, as the Rabbins supposed. On account of this misfortune, Ahaziah resorted to the Ekronitish Baalzebub to obtain an oracle concerning the result of his illness. בּעל־זבוּב , i.e., Fly-Baal, was not merely the "averter of swarms of insects,"like the Ζεὺς ἀπομυῖος, μυίαγρος of Elis (Ges., Winer, Movers, Phöniz . i. p. 175), since "the Fly-God cannot have received his name as the enemy of flies, like lucus a non lucendo ,"but was Μυῖα θεός (lxx, Joseph.), i.e., God represented as a fly, as a fly-idol, to which the name Myiodes , gnat-like, in Plin. h. n. xxix. 6, clearly points, and as a god of the sun and of summer must have stood in a similar relation to the flies to that of the oracle-god Apollo, who both sent diseases and took them away (vid., J. G. Müller, Art. Beelzebub in Herzog's Cycl . i. p. 768, and Stark, Gaza , pp. 260,261). The latter observes that "these (the flies), which are governed in their coming and going by all the conditions of the weather, are apparently endowed with prophetic power themselves."This explains the fact that a special power of prophecy was attributed to this god.

(Note: The later Jews altered the name Beelzebub into Βεελζεβούλ , i.e., probably lord of the (heavenly) dwelling, as a name given to the ἄρχων τῶν δαιμονίων (Mat 10:25, etc.); and the later Rabbins finally, by changing זבוּל בּעל into זבל בּעל , made a fly-god into a dung-god, to express in the most intense form their abomination of idolatry (see Lightfoot, Horae hebr. et talm. in Mat 12:24, and my Bibl. Archäol. i. pp. 440,441).)

Ekron , now Akir , the most northerly of the five Philistine capitals (see at Jos 13:3).

2Ki 1:3-4

But the angel of the Lord, the mediator of the revelations made by the invisible God to the covenant nation (see Comm. on the Pentateuch , vol. i. pp. 185-191, transl.), had spoken to Elijah to go and meet the king's messengers, who were going to inquire of Baalzebub, and to ask them whether it was from the want of a God in Israel ( אין מבּלי as in Exo 14:11; see Ewald, §323, a .) that they turned to Baalzebub, and to announce to them the word of Jehovah, that Ahaziah would not rise up from his bed again, but would die. "And Elijah went,"sc. to carry out the divine commission.

2Ki 1:5-8

The messengers did not recognise Elijah, but yet they turned back and reported the occurrence to the king, who knew at once, from the description they gave of the habitus of the man in reply to his question, that it was Elijah the Tishbite . האישׁ משׁפּט מה : "what was the manner of the man?" משׁפּט is used here to denote the peculiarity of a person, that which in a certain sense constitutes the vital law and right of the individual personality; figura et habitus (Vulg.). The servants described the prophet according to his outward appearance, which in a man of character is a reflection of his inner man, as שׂער בּעל אישׁ , vir pilosus, hirsutus . This does not mean a man with a luxuriant growth of hair, but refers to the hairy dress, i.e., the garment made of sheep-skin or goat-skin or coarse camel-hair, which was wrapped round his body; the אדּרת (2Ki 2:8; 1Ki 19:13), or שׂער אדּרת (Zec 13:4, cf. Mat 3:4; Heb 11:37), which was worn by the prophets, not as mere ascetics, but as preachers of repentance, the rough garment denoting the severity of the divine judgments upon the effeminate nation, which revelled in luxuriance and worldly lust. And this was also in keeping with "the leather girdle," עור אזור , ζώνη δερματίνη (Mat 3:4), whereas the ordinary girdle was of cotton or linen, and often very costly.

Constable: 2Ki 1:1-18

3. Ahaziah's evil reign in Israel 1 Kings 22:51-2 Kings 1:1-18 (continued)

Second Kings begins with Ahaziah's reign that fell during the 33-year period of Israel and Judah's alliance (874-841 B.C.; -1 Kings 16:29-2 Kings 9:29). This period in turn fits within the larger context of the divided kingdom (931-722 B.C.; -1 Kings 12-2 Kings 17).²

"The typical Syrian upper balcony was enclosed with a jointed wood lattice-work that, while suitable for privacy, could easily be broken."³

One of the results of Ahaziah's decision to follow his father Ahab's idolatrous example (1 Kings 22:52-53) was that during his tenure Israel lost some of its control of Moab (v. 1; 3:5). It had held this since Omri's reign at least.⁴ King Mesha of Moab's rebellion was not completely effective at first, but later it proved successful.

We can see Ahaziah's failure to acknowledge his position under Yahweh, Israel's true King, in his seeking advice from a false god (v. 2; cf. 1 Kings 22:8). Ekron was on the Philistine border southwest of Samaria. Why would Ahaziah send to Philistia to inquire of Baal since Baalism was rampant in Israel? He may have done so to keep his illness a secret from his political enemies. Furthermore the Baal religious center had a reputation for divination and soothsaying (cf. 1 Sam. 6:2, Isa. 2:6). In addition, Ekron was not far from Samaria.

The angel of the Lord here (v. 3) was perhaps the preincarnate Christ (Gen. 16:9; 1 Kings 19:7; 2 Kings 19:35; et al.). Premature death was God's punishment for the king's insubordination (v. 4; cf. Saul). The people in the courts of Samaria knew Elijah well, of course (v. 8).

Ahaziah showed complete contempt for God's prophet and Yahweh, whom he represented, by sending soldiers to arrest Elijah. He apparently wanted to get a reversal of the prophecy against him and resorted to massive force to secure it.⁵ "Man of God" means prophet (v. 9; et al.). Elijah replied that he was indeed a servant of God. For this reason the king should have submitted to him. The issue in this thrice-repeated confrontation was, who is in charge and has more power, Yahweh or Ahaziah (cf. 1 Kings 18)? Fire from heaven settled the controversy (v. 10; et al.; cf. 1 Kings 18:38; Luke 9:54-56). The third captain took the proper humble approach to God's prophet (vv. 13-14).

It is probable that Baal-zebub means "lord of the flies" bringing pestilence to mind.⁶ However it may mean "lord of the flame.⁷ If it means the latter, God may have been demonstrating His superiority to Baal as He had done previously on Mt. Carmel by sending fire from heaven. This time He did so to consume the soldiers (1 Kings 18:38).

"The issue is still the same as at Carmel."⁸

Ahaziah died as Elijah had announced as punishment for his failure to submit to Yahweh's authority over His people (v. 17). Since he had no son to succeed him--note the fertility motif--his brother Jehoram became Israel's next king (v. 18). There was also a contemporary king of Judah named Jehoram. The NIV translators have kept these two men distinct by spelling the Israelite king's name "Joram," a variant spelling, and the Judahite king's name "Jehoram."

God judged Ahaziah for his idolatry economically (1 Kings 22:47-48; cf. 2 Chron. 20:36-37), politically (v. 1), and personally (v. 2).

Guzik: 2Ki 1:1-18

2 Kings 1 - Ahaziah and Elijah

A. Ahaziah's injury.

1. (1-2) Ahaziah seeks Baal-Zebub.

Moab rebelled against Israel after the death of Ahab. Now Ahaziah fell through the lattice of his upper room in Samaria, and was injured; so he sent messengers and said to them, "Go, inquire of Baal-Zebub, the god of Ekron, whether I shall recover from this injury."

a. Moab rebelled against Israel after the death of Ahab: The reign of Ahab was a spiritual disaster for the northern kingdom, but it was a time of political security and economic prosperity. After his death the kingdom of Moab found a good opportunity to remove their nation from the domination of Israel.

i. "Their land was immediately east of the Dead Sea and shared an indefinite border with Israel to the north at approximately the point where the Jordan River enters the Dead Sea." (Dilday)

ii. Moab had been under Israelite domination since the days of David (2 Samuel 8:2 and 8:11-12). This rebellion of Moab in the days of Ahaziah is significant of the decline of Israel's power and the judgment of God.

b. Ahaziah fell through the lattice of his upper room in Samaria: This was surely an unexpected crisis. Such accidents happen to kings and peasants both.

i. "The king apparently leaned against the wooden screen and fell through from the second-floor balcony to the ground below." (Dilday)

c. Go, inquire of Baal-Zebub, the god of Ekron, whether I shall recover from this injury: Ahaziah showed that he was a true worshipper of the pagan god Baal-Zebub because he turned to this god in his time of trouble.

i. "This could suggest that Baal-Zebub was a god who warded off plagues that were brought on by flies. There are numerous references to 'fly gods' in classical literature." (Dilday)

ii. "He was the local god of Ekron, and probably was used at first to drive away flies. Afterwards, he became 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" (Adam Clarke)

iii. "Men love the gods that are most like unto themselves, so it is not surprising to see Ahaziah sending to this miserable Philistine god." (Knapp)

2. (3-4) Elijah's message to Ahaziah.

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 to them, 'Is it because there is no God in Israel that you are going to inquire of Baal-Zebub, the god of Ekron?' Now therefore, thus says the LORD: 'You shall not come down from the bed to which you have gone up, but you shall surely die.'" So Elijah departed.

a. Is it because there is no God in Israel: There is little doubt that King Ahaziah believed that Yahweh lived, but he lived as if there were no God in Israel. He was a practical atheist, and the way he sought Baal-Zebub instead of the LORD demonstrated this.

b. You shall not come down from the bed to which you have gone up, but you shall surely die: Ahaziah did not seek help from the real God; therefore he will get no real help. Instead this will be an occasion for the real God to send a message of judgment to King Ahaziah.

i. According to Wiseman, when ancients sought their gods about medical issues, "The result was usually given in medical prognostic texts is 'he will live/die' as in verses 6, 16 (you will certainly die)." This means that Elijah's words but you shall surely die were phrased as a medical diagnosis. It was as if Elijah said, "Here's your diagnosis Ahaziah: You condition is fatal and irreversible."

ii. In fact, this was a mercy to Ahaziah. God told him something that few people know - that his death was imminent and that he had time to repent and prepare to meet God.

iii. This prophetic announcement might also explain why Ahaziah did not want to seek an answer from the LORD: he knew what the answer would be. In seeking Baal-Zebub for an answer, Ahaziah may have wanted to find a god to tell him what he wanted to hear.

3. (5-8) The messengers return to Ahaziah.

And when the messengers returned to him, he said to them, "Why have you come back?" So they said to him, "A man came up to meet us, and said to us, 'Go, return to the king who sent you, and say to him, "Thus says the LORD: 'Is it because there is no God in Israel that you are sending to inquire of Baal-Zebub, the god of Ekron? Therefore you shall not come down from the bed to which you have gone up, but you shall surely die.' " ' " Then he said to them, "What kind of man was it who came up to meet you and told you these words?" So they answered him, "A hairy man wearing a leather belt around his waist." And he said, "It is Elijah the Tishbite."

a. A man came up to meet us: Though they were sent to seek a word from the pagan priests of Baal-Zebub, the word from Elijah persuaded them so much that they didn't follow through on their original mission.

i. "This official delegation from the king would certainly not have turned back from their royal assignment just because some anonymous wayfarer asked them to. There must have been an irresistible quality to Elijah's personality, a forceful spiritual presence, that compelled them to obey this stranger even though they didn't know who he was." (Dilday)

b. What kind of man was it who came up to meet you: Ahaziah clearly suspected it was the Prophet Elijah who spoke this word. His suspicion was confirmed when the man was described as a hairy man wearing a leather belt around his waist.

i. The Hebrew words translated hairy man literally mean, "possessor of hair." "This description more than likely refers to the hairy animal skins he wore clinched around his waist with a leather belt." (Dilday)

ii. Identifying Elijah by his clothes also connected him to the ministry of John the Baptist, who dressed in hairy skins from animals (Matthew 3:4). When the priests and Levites saw him they asked, "Are you Elijah?" (John 1:19-21)

iii. "Either because Elijah had much hair on his dead and face, or because, as a prophet, he wore a rough garment (Zechariah 13:4), as a pattern of repentance." (Trapp)

B. Elijah appears before Ahaziah.

1. (9-10) Judgment comes upon the arresting soldiers.

Then the king sent to him a captain of fifty with his fifty men. So he went up to him; and there he was, sitting on the top of a hill. And he spoke to him: "Man of God, the king has said, 'Come down!'" So Elijah answered and said to the captain of fifty, "If I am a man of God, then let fire come down from heaven and consume you and your fifty men." And fire came down from heaven and consumed him and his fifty.

a. The king sent to him a captain of fifty with his fifty men: This should have been plenty of men to capture one prophet. Clearly, Ahaziah sent more men than were normally required.

b. Man of God, the king has said, "Come down!": The captain here admitted the righteousness of Elijah when he called him "Man of God." Therefore they were wrong in doing this, even though they were on orders from their king.

i. The Bible clearly teaches that we owe submission to the government and governing authorities (Romans 13:1-2). Yet in the human sphere, the Biblical command to submit is never absolute, but always conditioned by the greater responsibility to submit to God (Acts 5:29). This commander should have resisted the ungodly and immoral command from King Ahaziah and obeyed God instead. His fifty men should have refused to obey the ungodly and immoral command of their captain.

c. If I am a man of God, then let fire come down from heaven: Elijah put the issue in stark contrast. If he really were a man of God, then the captain and his men were on an ungodly and immoral mission. Since Elijah could not bring down fire from heaven without Divine approval, he asked God to evaluate these men and their rightness of their actions against God's prophet.

i. "Either they did not hold him to be a prophet, or they gloried in putting the power of their master above that of Jehovah. In any case, the insult was less against Elijah than Elijah's God." (Meyer)

ii. Elijah did not say, "You bet I am a man of God." Instead, he answered If I am a man of God. Essentially Elijah said, "You say I am a man of God even though you are not acting like it. Maybe I am and maybe I am not. Let's let God decide by fire."

iii. "Some have blamed the prophet for destroying these men, by bringing down fire from heaven upon them. But they do not consider that it was no more possible for Elijah to bring down fire from heaven, than for them to do it. God alone could send the fire; and as he is just and good, he would not have destroyed these men had there not been a sufficient cause to justify the act." (Clarke)

d. Fire came down from heaven and consumed him and his fifty: God brought judgment on these men who acted as if Yahweh was not a real God and as if Elijah was not truly His servant.

i. The captain commanded Elijah to "Come down!" The man of God didn't come down, but the fire of God did.

ii. "It must be noted that the demand made of Elijah were wrong. A king had no right to ask such allegiance and his actions should always be subordinate to God's word. God was protecting his word and his servant." (Wiseman)

2. (11-12) Judgment also comes upon a second captain.

Then he sent to him another captain of fifty with his fifty men. And he answered and said to him: "Man of God, thus has the king said, 'Come down quickly!' " So Elijah answered and said to them, "If I am a man of God, let fire come down from heaven and consume you and your fifty men." And the fire of God came down from heaven and consumed him and his fifty.

a. Man of God, thus has the king said: The second captain repeated the same error as the first captain, but with even more guilt because he knew what happened to the first captain. The judgment upon the first group should have warned this second captain and his fifty men.

i. The specific request of the second captain (Come down quickly!) shows that the second captain made his request even more bold and demanding.

ii. The people and leaders of Israel had gone after pagan gods so long that they could not distinguish between the imaginary, impotent gods of the pagan world and Yahweh, the LORD God of Israel. They thought that Yahweh was just as powerless as their own useless gods.

b. If I am a man of God, let fire come down from heaven and consume you and your fifty men: Elijah left the matter in God's hands, and God again responded in dramatic judgment.

3. (13-15) The third captain comes in humility and Elijah goes with him.

Again, he sent a third captain of fifty with his fifty men. And the third captain of fifty went up, and came and fell on his knees before Elijah, and pleaded with him, and said to him: "Man of God, please let my life and the life of these fifty servants of yours be precious in your sight. Look, fire has come down from heaven and burned up the first two captains of fifties with their fifties. But let my life now be precious in your sight." And the angel of the LORD said to Elijah, "Go down with him; do not be afraid of him." So he arose and went down with him to the king.

a. Fell on his knees before Elijah, and pleaded with him: The third captain approached his mission in a completely different manner. He came to Elijah humbly, recognizing that he really was a Man of God. Perhaps the third captain looked at the two blackened spots of scorched earth nearby before he spoke to Elijah.

b. Go down with him; do not be afraid of him: It wasn't that God did not want Elijah to go to King Ahaziah; it was that Ahaziah, his captains, and their soldiers all acted as if there were no God in Israel. When the request was made wisely and humbly, Elijah went.

i. There were many reasons why Ahaziah wanted to arrest Elijah, even though he already heard the prophecy through Elijah. Perhaps he wanted Elijah to reverse his word of doom and would use force to compel him to do it. Perhaps he just wanted to show his rage against this prophet who had troubled him and his father Ahab for so long. Perhaps he wanted to dramatically silence Elijah to discourage future prophets from speaking boldly against the King of Israel. God assured Elijah that he had nothing to fear from Ahaziah.

4. (16) Elijah delivers the same message to Ahaziah.

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.'"

a. Is it because there is no God in Israel to inquire of His word? This was the same message Elijah gave to the men Ahaziah sent to inquire of Baal-Zebub. The message from God did not change just because Ahaziah didn't want to hear it the first time.

5. (17-18) Ahaziah dies and leaves no successor.

So Ahaziah died according to the word of the LORD which Elijah had spoken. Because he had no son, Jehoram became king in his place, in the second year of Jehoram the son of Jehoshaphat, king of Judah. 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?

a. So Ahaziah died according to the word of the LORD which Elijah had spoken: The proof was in the result. Elijah was demonstrated to be a man of God because his prophecy was fulfilled just as spoken. Ahaziah did not recover from his fall through the lattice.

i. "Everything he did was weak, faithless, and miserable; he achieved nothing but ruin and failure. He let Moab rebel. He hurt himself in a clumsy accident. He foolishly attempted to use military force against Elijah. And worse, he sought help in the wrong place - in Philistia at the altar of a pagan god." (Dilday)

b. Because he had no son, Jehoram became king: This Jehoram was also the son of Ahab (2 Kings 3:1) and therefore the brother of Ahaziah. Ahaziah had no descendent to pass the kingdom to, so the throne went to his brother after the brief reign of Ahaziah.

i. The account becomes a little confusing here, because there the King of Judah at that time was also named Jehoram (the son of Jehoshaphat).

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 1 (Chapter Introduction)

Overview

2Ki 1:1, Moab rebels; 2Ki 1:2, Ahaziah, sending to Baal-zebub, hath his judgment by Elijah; 2Ki 1:5, Elijah twice brings fire from heaven upon them whom Ahaziah sent to apprehend him; 2Ki 1:13, He pities the third captain, and, encouraged by an angel, tells the king of his death; 2Ki 1:17, Jehoram succeeds Ahaziah.

Poole: 2 Kings 1 (Chapter Introduction)

SECOND BOOK OF THE KINGS COMMONLY CALLED ,

THE FOURTH BOOK OF THE KINGS

2 KINGS CHAPTER 1

Moab rebelleth against Israel, 2Ki 1:1 . Ahaziah being sick sendeth to Baal-zebub; Elijah foretelleth his death, 2Ki 1:2-4 . Ahaziah hearing it, sendeth twice captains of fifty, to bring Elijah to him; upon whom he bringeth fire from heaven, 2Ki 1:5-12 . The third captain entreateth Elijah; who, encouraged by an angel, goeth and telleth the king of his death, 2Ki 1:13-16 . Jehoram succeedeth him, 2Ki 1:17,18 .

Moab which had been subdued by David, 2Sa 8:2 , as Edom was; and upon the division of this kingdom into two Moab was adjoined to that of Israel, and Edom to that of Judah, each to that kingdom upon which it bordered. And when the kingdoms of Israel and Judah were weak and forsaken by God, they took that opportunity to revolt from them; Moab here, and Edom a little after it.

MHCC: 2 Kings 1 (Chapter Introduction)

(2Ki 1:1-8) The revolt of Moab-Sickness of Ahaziah, king of Israel.

(2Ki 1:9-18) Fire called from heaven by Elijah-Death of Ahaziah.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 1 (Chapter Introduction)

We here find Ahaziah, the genuine son and successor of Ahab, on the throne of Israel. His reign continued not two years; he died by a fall in his own house, of which, after the mention of the revolt of Moab (2Ki 1:1), we have here an account. I. The message which, on that occasion, he sent to the god of Ekron (2Ki 1:2). II. The message he received from the God of Israel (2Ki 1:3-8). III. The destruction of the messengers he sent to seize the prophet, once and again (2Ki 1:9-12). IV. His compassion to, and compliance with, the third messenger, upon his submission, and the delivery of the message to the king himself (2Ki 1:13-16). IV. The death of Ahaziah (2Ki 1:17, 2Ki 1:18). In the story we may observe how great the prophet looks and how little the prince.

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

Bibliography

Ackroyd, Peter R. "An Interpretation of the Babylonian Exile: A Study of 2 Kings 20, Isaiah 38-39." Scottish Journal of Theology 27:3:(August 1974):329-52.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "Seal of Eliakim." Journal of Biblical Literature 51 (1932):77-106.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology From Solomon to Zedekiah." Bibliotheca Sacra 127:502 (July-September 1970):195-211.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Auld, A. Graeme. I & II Kings. Daily Study Bible series. Philadelphia: Westminster Press, 1986.

_____. "Prophets and Prophecy in Jeremiah and Kings." Zeitschrift für die Alttestamentliche Wissenschaft 96:1 (1984):66-82.

B., J. G. Short Meditations on Elisha. New York: Loizeaux Brothers, n.d.

Baillie, Rebecca A., and Eugene Baillie. "Biblical Leprosy as Compared to Present-Day Leprosy." Christian Medical Society Journal 14:3 (Fall 1983):27-29.

Baker, Walter L. "Obadiah." In The Bible Knowledge Commentary: Old Testament, pp. 1453-59. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Battenfield, James R. "YHWH's Refutation of the Baal Myth through the Actions of Elijah and Elisha." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 19-37. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Beek, M. A. "The Meaning of the Expression The Chariots and the Horsemen of Israel' (II Kings ii 12)." Oudtestamentische Studiën 17 (1972):1-10.

Begg, Christopher T. "The Reading at 1 Kings XX 13." Vetus Testamentum 36:3 (July 1986):339-41.

Blake, Ian M. "Jericho (Ain es-Sultan): Joshua's Curse and Elisha's Miracles--One Possible Explanation." Palestine Exploration Quarterly 99 (1967):86-97.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brinkman, J. A. "Additional Texts from the Reigns of Shalmaneser III and Shamshi-Adad V." Journal of Near Eastern Studies 32 (1973):40-46.

Bronner, Leah. The Stories of Elijah and Elisha. Leiden, Netherlands: E. J. Brill, 1968.

Buccellali, Giorgio. Cities and Nations of Ancient Syria. Rome: Universita Di Roma, 1966.

Burney, C. F. Judges and Kings. Reprint ed. New York: KTAV Publishing House, 1970.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas Seminary Press, 1947-48.

Chisholm, Robert B., Jr. "Joel." In The Bible Knowledge Commentary: Old Testament, pp. 1409-24. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "2 Kings." In The Bible Knowledge Commentary: Old Testament, pp. 537-88. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Cogan, M., and H. Tadmor. II Kings. Anchor Bible series. Garden City, N.Y.: Doubleday, 1988.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Day, John. "The Problem of So, King of Egypt' in 2 Kings 17:4." Vetus Testamentum 42:3 (July 1992):289-301.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Eslinger, Lyle. "Josiah and the Torah Books: Comparison of 2 Kgs 22:1-23:28 and 2 Chr 34:1-35:19." Hebrew Annual Review 10 (1986):37-62.

Farrar, F. W. The Second Book of Kings. Reprint ed. Minneapolis: Klock and Klock, 1981.

Fass, David E. "Elisha's Locks and the She-Bears." Journal of Reform Judaism 34:3 (Summer 1987):23-29.

Fensham, F. Charles. "A Possible Explanation of the Name Baal-Zebub of Ekron." Zeitschrift für die Alttestamentliche Wissenchaft 79 (1967):361-64.

Frangipane, Francis. The Three Battlegrounds. Cedar Rapids, Iowa: Arrow Publications, 1989.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1974.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gates, John T., and Harold Stigers. "First and Second Kings." In The Wycliffe Bible Commentary, pp. 307-66. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Gilchrist, Paul R. "Israel's Apostasy: Catalyst of Assyrian World Conquest." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 99-113. Edited by Avraham Gilendi. Grand Rapids: Baker Book House, 1988.

Gray, John. I & II Kings. Old Testament Library series. London: SCM Press, 1964; revised ed., Philadelphia: Westminster Press, 1970.

Green, Alberto R. W. "The Identity of King So of Egypt--An Alternative Interpretation." Journal of Near Eastern Studies 52:2 (April 1993):99-108.

_____. "Regnal Formulas in the Hebrew and Greek Texts of the Books of Kings." Journal of Near Eastern Studies 42 (1983):167-80.

Hallo, W. W., and W. K. Simpson. The Ancient Near East: A History. New York: Harcourt, Brace, Jovanovich, 1971.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Hendricks, Howard G. Taking A Stand. Portland: Multnomah Press, 1983.

Herrmann, Siegfried. A History of Israel in Old Testament Times. Philadelphia: Fortress Press, 1975.

Hickman, D. "The Chronology of Israel and Judah." Catastrophism and Ancient History 7:2 (July 1985):57-70; 8:1 (January 1986):5-23.

Hobbs, T. R. 2 Kings. Word Biblical Commentary series. Waco: Word Books, 1985.

House, Paul R. 1, 2 Kings. New American Commentary series. N.c.: Broadman & Holman Publishers, 1995.

Hubbard, R. L., Jr. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1991.

Hurowitz, Victor. "Another Fiscal Practice in the Ancient Near East: 2 Kings 12:5-17 and a Letter to Esarhaddon (Las 277)." Journal of Near Eastern Studies 45:4 (October 1986):289-94.

Jones, Gwilym H. 1 and 2 Kings. 2 vols. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Hard Sayings of the Old Testament. Downers Grove, Ill.: InterVarsity Press, 1988.

Keil, C. F. The Books of the Kings. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kenyon, Kathleen. Jerusalem. New York: McGraw-Hill, 1967.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 4 The Twin Kingdoms, Judah and Assyria (c. 930-640 BC)." Theological Students' Fellowship Bulletin 62 (1972):2-10.

_____. "The Old Testament in its Context: 5 Judah, Exile and Return." Theological Students' Fellowship Bulletin 63 (1972):1-5.

Krummacher, F. W. Elijah the Tishbite. Reprint ed. Grand Rapids: Zondervan Publishing House, n.d.

_____. Elisha. Reprint ed. Grand Rapids: Baker Book House, 1976.

Lemaire, Andre. "Name of Israel's Last King Surfaces in a Private Collection." Biblical Archaeology Review 21:6 (November-December 1995):49-52.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-- Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

LaSor, William Sanford. "The Prophets during the Monarchy: Turning Points in Israel's Decline." In Israel's Apostasy and Restoration, pp. 59-70. Edited by Avraham Gilendi. Grand Rapids: Baker Book House, 1988.

Livingston, J. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Long, B. O. 2 Kings. Forms of Old Testament Literature series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1991.

Luckenbill, Daniel David, ed. Ancient Records of Assyria and Babylonia. 2 vols. Chicago: University of Chicago Press, 1926-27.

Lundbom, Jack R. "Elijah's Chariot Ride." Journal of Jewish Studies 24:1 (Spring 1973):39-50.

Malamat, A. "The Last Kings of Judah and the Fall of Jerusalem." Israel Exploration Journal 18:3 (1968):137-56.

Margalit, Baruch. "Why King Mesha of Moab Sacrificed His Oldest Son." Biblical Archaeology Review 12:6 (November-December 1986):62-63, 76.

Martin, John A. "Isaiah." In The Bible Knowledge Commentary: Old Testament, pp. 1029-1121. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McFall, Leslie. "A Translation Guide to the Chronological Data in Kings and Chronicles." Bibliotheca Sacra 148:589 (January-March 1991):3-45.

McNeely, Richard I. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

Meyer, F. B. Elijah and the Secret of His Power. Chicago: Fleming H. Revell, n.d.

Miller, J. M. "The Fall of the House of Arab." Vetus Testamentum 17 (1967):307-24.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Montgomery, James A. A Critical and Exegetical Commentary on the Books of Kings. International Critical Commentary series. Edited by Henry Snyder Gehman. Edinburgh: T. and T. Clark, 1967.

_____. "Archival Data in the Books of Kings." Journal of Biblical Literature 53 (1934):46-52.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Na'aman, Nadav. "Historical and Chronological Notes on the Kingdoms of Israel and Judah in the Eighth Century B.C." Vetus Testamentum 36 (1986):83-91.

Nelson, Richard D. "The Altar of Ahaz: A Revisionist View." Hebrew Annual Review 10 (1986):267-76.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Oded. B. "The Historical Background of the Syro-Ephraimitic War Reconsidered." Catholic Biblical Quarterly 34:2 (April 1972):153-65.

Olyan, Saul M. "2 Kings 9:31--Jehu as Zimri." Harvard Theological Review 78:1-2 (January-April 1985):203-7.

Oppenheim, A. L. "A Fiscal Practice of the Ancient Near East." Journal of Near Eastern Studies 6 (1947):116-20.

Parker, S. "Jezebel's Reception of Jehu." Maarav 1 (1978):67-78

Parrot, Andre. Babylon and the Old Testament. New York: Philosophical Library, 1956.

Patterson, Richard D., and Hermann J. Austel. "1, 2 Kings." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Payne, J. Barton. "The Relationship of the Reign of Ahaz to the Accession of Hezekiah." Bibliotheca Sacra 125:501 (January-March 1969):40-52.

_____. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Piper, John. Desiring God: Meditations of a Christian Hedonist. Portland: Multnomah Press, 1986.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. Princeton: Princeton University Press, 1969.

Rainey, Anson F. "The Saga of Eliashib." Biblical Archaeology Review 13:2 (March-April 1987):36-39.

Rendsburg, Gary. "A Reconstruction of Moabite-Israelite History." Journal of the Ancient Near Eastern Society of Columbia University 13 (1981):67-73.

Robertson, O. Palmer. The Christ of the Covenants. Grand Rapids: Baker Book House, 1980.

Robinson, J. The Second Book of Kings. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1976.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Skinner, J. I and II Kings. Century Bible series. Edinburgh: T. C. & E. C. Jack, 1904.

Slotki, I. W. Kings. London: Soncino Press, 1950.

Smith, James E. "Prolegomena to the Study of Kings." Seminary Review 21:3 (September 1975):77-115.

Steinmann, Andrew E. "The Chronology of 2 Kings 15-18." Journal of the Evangelical Theological Society 30:4 (December 1987):391-97.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

_____. "Coregencies and Overlapping Reigns Among the Hebrew Kings." Journal of Biblical Literature 93:2 (1974):174-200.

_____. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Viviano, Pauline A. "2 Kings 17: A Rhetorical and Form-Critical Analysis." Catholic Biblical Quarterly 49 (October 1987):548-59.

Walvoord, John F. The Holy Spirit. Findlay, Ohio: Dunham Publishing Co., 1958.

Wiseman, Donald J. 1 and 2 Kings: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1993.

Wood, Leon J. Elijah, Prophet of God. Des Plaines, Ill.: Regular Baptist Press, 1968.

_____. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 1 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 1

This chapter begins with the rebellion of Moab against Israel, 2Ki 1:1, relates a fall of the king of Israel in his house, which brought on him a sickness, about which he sent messengers to inquire of the god of Ekron, who were stopped by Elijah, and bid to return, as they did; and upon the king's examination of them about the cause of their return, he perceived it was Elijah that forbad them, 2Ki 1:2, upon which the king sent to him two captains, with fifty men each, one after another, to bring him to him, but fire came down from heaven and consumed them, 2Ki 1:9, but a third with fifty men sent to him were spared, and he is bid to go along with them with a message to the king, as he did, 2Ki 1:13 and the chapter is closed with the death of Ahaziah, 2Ki 1:17.