| Barnes' Notes on the Bible 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 Psalm 105:31; Exodus 8:24; and Orientals would be as likely to have a "god of flies" as a god of storm fand thunder. To inquire 2 Kings 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. For Ekron see the marginal reference.
Clarke's Commentary on the BibleFell 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 βααλ μυιαν, 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 my notes on Matthew 10:25 (note).
Gill's Exposition of the Entire BibleAnd Ahaziah fell down a lattice in his upper chamber that was in Samaria,.... Which was either a window or lattice in the form of network, to let in light; or rather were the rails of a balcony or battlement on the roof of his palace, in this form, on which leaning, it broke down, and he fell into the garden or court yard; or walking on the roof of his house, and treading unawares on a sky light, which let in light into a room underneath, he fell through it into it: and was sick; the fall perhaps threw him into a fever, and which seemed threatening, being violent: and he sent messengers, and said unto them, go inquire of Baalzebub, the god of Ekron, whether I shall recover of this disease; not to heal him of it, but to know the issue of it; a vain curiosity this! Ekron was one of the principalities of the Philistines, and this idol was the god they worshipped, which signifies a master fly: which some think was a large metallic fly; made under a planet that rules over flies; and the Heathens had deities they called Myiodes, Myagros, and which signifies a driver away of flies; as Jupiter and Hercules were called by the Eleans and Romans, and worshipped and sacrificed to by them on that account (a); and so the Cyreneans, a people of Lybia, worshipped the god Achor, which seems to be a corruption of the word Ekron, because he freed them from flies, after they had been infested with a pestilence through them (b); and Ekron being a place near the sea, and both hot and moist, might be much infested with those creatures. Within the haven of Ptolemais, or Acco, was formerly a temple of Baalzebub, called in later times "the tower of flies", and used as a Pharus (c). (a) Pausan. Eliac. 1. sive, l. 5. p. 313. & Arcadica, sive, l. 8. p. 491. Clement. Alex. Admon. ad Gentes, p. 24. (b) Plin. Nat. Hist. l. 10. c. 27. Vid. Chartarii Imagines Deorum, p. 151. & Alex. ab Alex. Genial. Dier. l. 6. c. 26. (c) Adrichom. Theatrum Ter. Sanct. fol. 6. 1.
Keil and Delitzsch Biblical Commentary on the Old TestamentAhaziah 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, Phniz. 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. Mller, 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 (Matthew 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 Matthew 12:24, and my Bibl. Archol. i. pp. 440,441).) Ekron, now Akir, the most northerly of the five Philistine capitals (see at Joshua 13:3).
Geneva Study BibleAnd {a} 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 {b} Baalzebub the god of Ekron whether I shall recover of this disease. (a) So that he was punished for his idolatry in two ways: for the Moabites which were wont to pay him tribute rebelled and he fell out a window which was high in his house to give light beneath. (b) The Philistines who lived at Ekron worshipped this idol, the god of flies, thinking that he could preserve them from the biting of flies: or else he was so called, because flies were drawn in great abundance by the blood of the sacrifices that were offered to that idol.
Wesley's Notes 1:2 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.
Jamieson-Fausset-Brown Bible Commentary2Ki 1:2-8. Ahaziah's Judgment by Elijah. 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." 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 (Zec 9:5; Am 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].
Matthew Henry's Concise Commentary1:1-8 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's Whole Bible CommentaryAn 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. Chapter 1 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 (v. 1), we have here an account. I. The message which, on that occasion, he sent to the god of Ekron (v. 2). II. The message he received from the God of Israel (v. 3-8). III. The destruction of the messengers he sent to seize the prophet, once and again (v. 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 (v. 13-16). IV. The death of Ahaziah (v. 17, 18). In the story we may observe how great the prophet looks and how little the prince. Verses 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, v. 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 (ch. 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, ch. 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, v. 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, 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, v. 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 (Mt. 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 (v. 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, 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, v. 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, v. 7, 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, Mt. 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. |
