◄ 2 Kings 1:15 ►
Then the angel of the LORD said to Elijah, "Go down with him. Do not be afraid of him." So Elijah got up and went down with him to the king.
Study Bible
Then the angel of the LORD said to Elijah
The "angel of the LORD" is often seen as a divine messenger, sometimes interpreted as a theophany or a pre-incarnate appearance of Christ. This phrase indicates divine intervention and guidance, emphasizing God's direct involvement in the events. Elijah, a major prophet in Israel, often received direct communication from God, highlighting his role as a mediator between God and the people.

Go down with him
This command signifies a change in Elijah's previous stance, as he had initially resisted the king's messengers. The directive to "go down" implies submission to God's will and a readiness to confront the king. It also reflects the geographical movement from the highlands where Elijah was, down to the king's location, possibly in Samaria, the capital of the Northern Kingdom of Israel.

Do not be afraid of him
This reassurance addresses the potential fear of King Ahaziah, who had sent soldiers to capture Elijah. The king's hostility towards Elijah was due to the prophet's pronouncements against his idolatry and sin. The command not to fear underscores God's protection over Elijah, a theme consistent throughout Scripture, where God often tells His servants not to fear when they are in His will (e.g., Joshua 1:9, Isaiah 41:10).

So Elijah got up and went down with him to the king
Elijah's obedience to God's command demonstrates his faith and trust in God's protection. This act of obedience is significant, as it shows Elijah's willingness to confront the king despite the danger. It also prefigures Christ's obedience to the Father, even unto death. Elijah's journey to the king can be seen as a type of Christ's mission to confront sin and bring God's message to humanity.

Persons / Places / Events
1. The Angel of the LORD
A divine messenger who communicates God's will to Elijah. In the Old Testament, the "Angel of the LORD" often represents God's direct intervention and guidance.

2. Elijah
A prophet of God known for his boldness and faithfulness. He is a central figure in this account, demonstrating obedience to God's command.

3. The King
Refers to King Ahaziah of Israel, who had sent messengers to consult Baal-Zebub, the god of Ekron, instead of seeking the LORD.

4. The Captain and His Fifty Men
The captain and his men were sent by King Ahaziah to bring Elijah to him. This is the third group sent, as the previous two were consumed by fire from heaven due to their disrespect.

5. Samaria
The capital of the Northern Kingdom of Israel, where King Ahaziah reigned and where Elijah was summoned.
Teaching Points
Divine Guidance and Protection
God provides guidance and protection to His servants. Elijah's obedience to the angel's command demonstrates trust in God's protection, even in potentially dangerous situations.

Fearlessness in Obedience
The command "do not be afraid" emphasizes the importance of trusting God over fearing man. Believers are called to act in faith, knowing that God is with them.

God's Sovereignty Over Kings and Nations
The account shows God's authority over earthly rulers. Despite Ahaziah's attempts to control the situation, God's will prevails, reminding us of His ultimate sovereignty.

The Role of Angels
Angels are messengers and servants of God, playing a crucial role in His plans. This passage encourages believers to recognize the unseen spiritual realm working for God's purposes.
Bible Study Questions
1. How does Elijah's response to the angel's command demonstrate his faith and trust in God? How can we apply this in our own lives when facing fear or uncertainty?

2. In what ways does this passage illustrate God's sovereignty over human authority? Can you think of other biblical examples where God demonstrates His power over kings and rulers?

3. How does the role of the angel in this passage compare to other instances in the Bible where angels are sent by God? What does this teach us about the nature of angels?

4. Reflect on a time when you felt God's guidance in a difficult situation. How did you respond, and what was the outcome?

5. How can we cultivate a fearless obedience to God in our daily lives, especially when faced with opposition or challenges? What scriptures can we meditate on to strengthen our faith in these times?
Connections to Other Scriptures
1 Kings 19:5-8
Elijah is also visited by an angel in this passage, providing sustenance and encouragement during his flight from Jezebel, showing God's care and provision.

Matthew 17:1-3
Elijah appears with Moses during the Transfiguration of Jesus, highlighting his significance as a prophet and his role in God's redemptive history.

Hebrews 1:14
Discusses the role of angels as ministering spirits sent to serve those who will inherit salvation, connecting to the angel's role in guiding Elijah.
Sermons
Fire from HeavenC.H. Irwin 2 Kings 1:5-16
Destructive Forces in the Hand of GodDean Farrar.2 Kings 1:9-16
Man in Three AspectsHomilist2 Kings 1:9-16
On Tolerance of ErrorF. S. Webster, M. A.2 Kings 1:9-16
The Captains of Ahazian Destroyed by FireJ. S. M. Anderson, M. A.2 Kings 1:9-16
The Destruction of the Two Captains with Their CompaniesOutlines of Sermons by a London Minister2 Kings 1:9-16
The Prophet of FireJ. Orr 2 Kings 1:9-16
Man in Three AspectsD. Thomas 2 Kings 1:9-18
The Old Courage AgainF. B. Meyer, B. A.2 Kings 1:15-16
People
Ahab, Ahaziah, Baalzebub, Elijah, Jehoram, Jehoshaphat, Joram
Places
Ekron, Moab, Samaria
Topics
Afraid, Angel, Elijah, Eli'jah, Fear, Got, Messenger, Riseth, Speaketh
Dictionary of Bible Themes
2 Kings 1:15

     4140   angel of the Lord

2 Kings 1:1-18

     5366   king

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

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

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

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

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

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

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

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

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