1 Kings 14:2

KJV

And Jeroboam said to his wife, Arise, I pray thee, and disguise thyself, that thou be not known to be the wife of Jeroboam; and get thee to Shiloh: behold, there [is] Ahijah the prophet, which told me that [I should be] king over this people.

KJV (with Strong's)

And Jeroboam {H3379} said {H559} to his wife {H802}, Arise {H6965}, I pray thee, and disguise {H8138} thyself, that thou be not known {H3045} to be the wife {H802} of Jeroboam {H3379}; and get {H1980} thee to Shiloh {H7887}: behold, there is Ahijah {H281} the prophet {H5030}, which told {H1696} me that I should be king {H4428} over this people {H5971}.

Complete Jewish Bible

Yarov'am said to his wife, "Please come, and disguise yourself, so that you won't be recognized as Yarov'am's wife, and go to Shiloh. Achiyah the prophet is there, the one who said that I would be king over these people.

Berean Standard Bible

and Jeroboam said to his wife, “Now get up, disguise yourself so they will not recognize you as my wife, and go to Shiloh. For Ahijah the prophet is there; it was he who spoke about my kingship over this people.

American Standard Version

And Jeroboam said to his wife, Arise, I pray thee, and disguise thyself, that thou be not known to be the wife of Jeroboam; and get thee to Shiloh: behold, there is Ahijah the prophet, who spake concerning me that I should be king over this people.

Commentary

### SUMMARY
1 Kings 14:2 details King Jeroboam's desperate and deceptive attempt to seek divine counsel from the prophet Ahijah concerning his gravely ill son, Abijah. Despite having led the northern kingdom of Israel into widespread idolatry by establishing golden calves in Dan and Bethel, Jeroboam acknowledges Ahijah's legitimate prophetic authority, recalling the very prophecy that elevated him to kingship. His instruction for his wife to disguise herself reveals a profound hypocrisy and a futile effort to manipulate God's word by concealing his identity and the true state of his rebellious heart.

### CONTEXT
* **Literary Context:** This verse initiates a pivotal narrative within the book of 1 Kings, following the division of the united monarchy after Solomon's death. Chapters 11-12 establish Jeroboam's rise to power, his divine appointment by Ahijah, and his subsequent apostasy in establishing alternative worship sites and golden calves to prevent his people from returning to Jerusalem. Chapter 13 recounts a prophetic confrontation at Bethel, where a man of God from Judah denounces Jeroboam's altar and his idolatrous practices. Immediately preceding 1 Kings 14:2, the narrative has firmly established Jeroboam's spiritual rebellion and the consequences of his actions. The illness of his son, Abijah, serves as the catalyst for Jeroboam's hypocritical appeal to the very prophet whose God he has defied, setting the stage for a divine judgment that will unfold in the subsequent verses.
* **Historical & Cultural Context:** Jeroboam I reigned over the newly formed northern kingdom of Israel (c. 931-910 BC). His establishment of cultic centers in Dan and Bethel with golden calves was a deliberate political and religious strategy to consolidate his power and prevent his subjects from making pilgrimages to Jerusalem, the capital of the rival southern kingdom of Judah. This act directly violated the Mosaic Law's prohibition against idolatry and centralized worship. Prophets like Ahijah played a crucial role in ancient Israel, serving as God's direct spokespersons, often challenging kings and calling the nation to covenant faithfulness. Despite his apostasy, Jeroboam's turning to Ahijah in a personal crisis reflects a common ancient Near Eastern practice where rulers consulted diviners or prophets for insight into future events or solutions to problems, even if they generally disregarded the deity's commands. The act of disguise was also a known practice to avoid recognition, often for clandestine or deceptive purposes.
* **Key Themes:** This verse powerfully contributes to several overarching themes in 1 Kings. Firstly, it highlights the theme of **hypocrisy and deception**, as Jeroboam, despite leading his nation into idolatry, seeks genuine divine counsel under false pretenses. His attempt to hide his wife's identity underscores his desire to avoid the prophet's direct condemnation for his widespread rebellion against the God who had promised him a lasting dynasty if he obeyed ([1 Kings 11:38](/1_kings/11-38 "1 Kings 11:38 - God's Conditional Promise to Jeroboam")). Secondly, it emphasizes the theme of **God's unwavering sovereignty and prophetic authority**. Even in the midst of Israel's spiritual decline, God continues to speak through His prophets, and even rebellious kings like Jeroboam acknowledge this authority, however reluctantly, especially in times of personal crisis. This contrasts sharply with Jeroboam's earlier disregard for divine commands, as seen in his establishment of the golden calves ([1 Kings 12:28-30](/1_kings/12-28 "1 Kings 12:28-30 - Jeroboam's Idolatry")). Lastly, the verse foreshadows the **inevitable consequences of disobedience**. Jeroboam's actions have set a course for divine judgment, and his desperate, deceptive plea to Ahijah will not avert the severe pronouncements against his house and the kingdom of Israel that follow in the chapter ([1 Kings 14:7-16](/1_kings/14-7 "1 Kings 14:7-16 - Ahijah's Prophecy Against Jeroboam")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Disguise (Hebrew, _ḥāpaś'_):** This verb means to search, examine, or disguise oneself. In this context, it denotes a deliberate and active effort to conceal one's true identity, not merely a change of clothing. Jeroboam instructs his wife to become unrecognizable as the queen, indicating a calculated attempt to manipulate the prophetic encounter or to avoid the prophet's immediate, unvarnished condemnation that would surely come if his identity were known. This word highlights Jeroboam's strategic and deceptive intent, aiming to circumvent divine knowledge or judgment.
* **Known (Hebrew, _yādaʿ'_):** This verb signifies to know, perceive, or acknowledge. Here, it refers to being recognized or identified. Jeroboam's instruction "that thou be not known" underscores his fear of exposure—his fear that his true spiritual state, as the king who had led Israel into apostasy, would be revealed and would influence the prophetic word. This stands in stark contrast to God's omniscience, who knows all things, including Jeroboam's heart and intentions, regardless of human attempts at concealment.

#### Verse Breakdown
* **"And Jeroboam said to his wife, Arise, I pray thee":** This opening sets the scene for a private, urgent, and highly significant conversation. The phrase "Arise, I pray thee" (קוּם־נָא, _qûm-nāʾ_) is a common Hebrew idiom conveying a polite but firm and immediate command. It signals the initiation of a crucial, albeit deceptive, mission driven by the king's personal crisis—the illness of his son.
* **"and disguise thyself, that thou be not known to be the wife of Jeroboam":** This clause reveals the core of Jeroboam's deception. He fears that his identity, specifically as the king who has led the northern kingdom into widespread idolatry, will prejudice the prophet Ahijah's message or provoke a direct, unfavorable prophecy. His attempt to hide his wife's royal status is a futile effort to control the divine message, demonstrating his profound spiritual blindness and hypocrisy.
* **"and get thee to Shiloh: behold, there [is] Ahijah the prophet, which told me that [I should be] king over this people":** Jeroboam directs his wife to Shiloh, a historically significant religious site and now Ahijah's residence. The mention of Ahijah as "the prophet, which told me that I should be king" is deeply ironic. Jeroboam implicitly acknowledges Ahijah's legitimate prophetic authority and the divine origin of his own kingship, yet he has consistently defied the very God who established him. This highlights the king's selective faith—trusting God's word when it brought him power, but attempting to manipulate it when seeking a favorable outcome in a personal crisis, despite his ongoing rebellion.

#### Literary Devices
The passage employs several potent literary devices. **Irony** is paramount, as Jeroboam, the architect of Israel's apostasy, turns to a true prophet of Yahweh for help, implicitly acknowledging the prophet's genuine connection to the divine while simultaneously attempting to deceive him. This highlights the king's spiritual inconsistency and the futility of trying to outwit God. **Foreshadowing** is also evident; Jeroboam's deceptive act hints at the negative and severe judgment that Ahijah will soon pronounce, suggesting that his attempts at concealment will not avert God's decree. Furthermore, there is a strong **contrast** between Jeroboam's human efforts to hide and manipulate, and God's divine omniscience, which sees through all pretense. The narrative implicitly critiques Jeroboam's actions by showcasing the inevitable failure of human deception against divine knowledge.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This passage profoundly illustrates the human tendency to seek God's favor or intervention in times of crisis while simultaneously attempting to hide or justify ongoing sin. Jeroboam's actions expose the hypocrisy of those who desire divine blessings without genuine repentance or obedience. It underscores the truth that God cannot be deceived or manipulated; His knowledge is perfect, and His judgment is righteous. The narrative also reaffirms the consistent theme throughout the Old Testament that God raises up prophets as His spokespersons, and their word, whether of blessing or judgment, is ultimately God's own word, regardless of human attempts to circumvent it.

* [Proverbs 15:3](/proverbs/15-3 "Proverbs 15:3 - God's Omniscience")
* [Jeremiah 17:9-10](/jeremiah/17-9 "Jeremiah 17:9-10 - The Deceitfulness of the Heart")
* [Hebrews 4:13](/hebrews/4-13 "Hebrews 4:13 - All Things Open to God")

### REFLECTION AND APPLICATION
Jeroboam's desperate and deceptive act serves as a timeless warning against spiritual hypocrisy. It challenges us to examine our own hearts: do we seek God only when we are in trouble, hoping for a favorable outcome, while simultaneously clinging to our own ways or unconfessed sins? The passage reminds us that God sees beyond our outward appearances and knows our true intentions. We cannot "disguise" ourselves from Him. True reconciliation and peace with God come not from attempts to manipulate or hide, but from genuine repentance, humble confession, and a sincere commitment to obedience. Living authentically before God means acknowledging His omniscience and responding to His truth with integrity, trusting that His grace is sufficient for our confessed weaknesses, rather than attempting to conceal them.

#### Questions for Reflection
* **In what areas of my life might I be tempted to "disguise myself" from God or others, seeking to hide my true motives or spiritual state?**
* **How does Jeroboam's selective faith—trusting God for kingship but defying Him in practice—challenge my own approach to God's commands and promises?**
* **When faced with personal crises, do I seek God's help with genuine humility and a willingness to obey, or with a desire to manipulate outcomes?**
* **What does this passage teach me about the futility of trying to deceive God, and how can I cultivate a more authentic and transparent relationship with Him?**

### FAQ
**Why did Jeroboam want his wife to disguise herself?**

Answer: Jeroboam wanted his wife to disguise herself to conceal her identity as the queen. He likely feared that if Ahijah knew she was the wife of the king who had led Israel into widespread idolatry, the prophet would deliver an unfavorable, perhaps even harsher, prophecy concerning their son's illness. Jeroboam sought to manipulate the encounter, perhaps hoping that an anonymous inquiry would yield a more palatable response, or simply to avoid the public shame and direct confrontation that revealing his identity would entail. He was trying to get a word from God without having to face the consequences of his actions or acknowledge his rebellion.

**Did Jeroboam truly believe in Ahijah's prophetic authority, given his idolatry?**

Answer: Yes, Jeroboam clearly believed in Ahijah's prophetic authority, at least in a pragmatic sense. The text explicitly states that Jeroboam remembered Ahijah as the one "which told me that I should be king over this people." This indicates a recognition of Ahijah's past accuracy and divine connection. His turning to Ahijah in a moment of personal crisis, despite his general apostasy, suggests that he still acknowledged Ahijah as a legitimate spokesperson for God. However, this belief was selective and self-serving, demonstrating a profound spiritual inconsistency where he would seek God's word for personal benefit while simultaneously defying God's commands for national policy ([1 Kings 12:28-30](/1_kings/12-28 "1 Kings 12:28-30 - Jeroboam's Idolatry")).

### CHRIST-CENTERED FULFILLMENT
The narrative of Jeroboam's deceptive plea to Ahijah finds its profound Christ-centered fulfillment in the person and work of Jesus. Jeroboam sought a word from a prophet while attempting to hide his true identity and the state of his rebellious heart, a futile exercise given God's omniscience. In stark contrast, Jesus Christ is the ultimate Prophet, Priest, and King, who came not in disguise but in full revelation of God's truth and grace. He is the one who perfectly knows the heart of humanity, yet He came to bear our sins, not to condemn us for them ([John 3:17](/john/3-17 "John 3:17 - God Sent His Son Not to Condemn")). Unlike Jeroboam, who tried to manipulate a divine encounter, Jesus willingly laid down His life, fully known and fully exposed, as the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). His identity was never hidden, but rather fully proclaimed and demonstrated through His life, death, and resurrection, inviting all to come to Him openly and honestly, for He is the way, the truth, and the life ([John 14:6](/john/14-6 "John 14:6 - Jesus is the Way, Truth, and Life")). In Christ, there is no need for disguise or pretense, for He offers true reconciliation and forgiveness to those who approach Him in faith, knowing that He sees us fully and loves us unconditionally.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Samuel 28:8

And Saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine unto me by the familiar spirit, and bring me [him] up, whom I shall name unto thee.

2 Samuel 14:2

And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead:

1 Kings 11:29

And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two [were] alone in the field:

1 Kings 11:38

And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do [that is] right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee.

2 Chronicles 18:29

And the king of Israel said unto Jehoshaphat, I will disguise myself, and will go to the battle; but put thou on thy robes. So the king of Israel disguised himself; and they went to the battle.

Luke 12:2

For there is nothing covered, that shall not be revealed; neither hid, that shall not be known.

1 Kings 14:5

And the LORD said unto Ahijah, Behold, the wife of Jeroboam cometh to ask a thing of thee for her son; for he [is] sick: thus and thus shalt thou say unto her: for it shall be, when she cometh in, that she shall feign herself [to be] another [woman].