1 Kings 14:3

KJV

And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child.

KJV (with Strong's)

And take {H3947} with thee {H3027} ten {H6235} loaves {H3899}, and cracknels {H5350}, and a cruse {H1228} of honey {H1706}, and go {H935} to him: he shall tell {H5046} thee what shall become of the child {H5288}.

Complete Jewish Bible

Take with you ten loaves of bread, some cakes and a jug of honey; and go to him. He will tell you what will happen to the boy."

Berean Standard Bible

Take with you ten loaves of bread, some cakes, and a jar of honey, and go to him. He will tell you what will become of the boy.”

American Standard Version

And take with thee ten loaves, and cakes, and a cruse of honey, and go to him: he will tell thee what shall become of the child.

Commentary

### SUMMARY
This verse opens a poignant scene where King Jeroboam, despite his profound spiritual rebellion and establishment of idolatry in Israel, sends his wife in disguise to consult the prophet Ahijah of Shiloh regarding their gravely ill son, Abijah. The modest gifts of loaves, cracknels, and honey underscore the queen's attempt to conceal her royal identity, setting the stage for a divine revelation that will expose the king's hypocrisy and declare God's judgment upon his house.

### CONTEXT
* **Literary Context:** This passage is situated within the early reign of Jeroboam I, the first king of the northern kingdom of Israel, following the division of the united monarchy after Solomon's death. The preceding chapters detail Jeroboam's rise to power, specifically the prophecy of Ahijah concerning his kingship ([1 Kings 11:29-39](/1_kings/11-29 "1 Kings 11:29-39 - Ahijah's Prophecy to Jeroboam")), and his subsequent establishment of idolatrous worship at Bethel and Dan to prevent his subjects from returning to Jerusalem to worship the Lord ([1 Kings 12:26-33](/1_kings/12-26 "1 Kings 12:26-33 - Jeroboam's Idolatry")). The illness of his son, Abijah, serves as a catalyst for Jeroboam to paradoxically seek counsel from the very prophet of the Lord whom he had previously disregarded and whose warnings he had ignored. The king's decision to send his wife in disguise highlights his desire to avoid public scrutiny or perhaps to manipulate the prophetic outcome, revealing a profound lack of genuine repentance despite his personal distress.
* **Historical & Cultural Context:** In the ancient Near East, it was a common practice for individuals, including royalty, to consult prophets, seers, or diviners regarding significant matters, especially illness or future events. These consultations typically involved bringing a gift or offering, as seen in other biblical accounts like [1 Samuel 9:7-8](/1_samuel/9-7 "1 Samuel 9:7-8 - Saul's servant suggests a gift for Samuel") when Saul's servant suggests bringing a quarter shekel of silver to Samuel. The specific gifts mentioned—ten loaves, cracknels, and a cruse of honey—are notably humble, common household provisions, rather than the lavish offerings one might expect from a king. This modesty is crucial to the queen's disguise, intended to make her appear as an ordinary woman seeking divine counsel. Shiloh, the location of Ahijah, was historically significant as the site of the tabernacle during the period of the Judges, a place where God had previously revealed His will.
* **Key Themes:** This verse contributes to several overarching themes in 1 Kings. Firstly, it underscores the **Divine Sovereignty** of God, demonstrating that even kings who rebel against Him are ultimately subject to His will and judgment. Jeroboam's attempt to hide his identity is futile, as God's knowledge transcends human deception. Secondly, it highlights the **Consequences of Disobedience and Apostasy**; Jeroboam's personal tragedy directly follows his national sin, illustrating that spiritual rebellion has far-reaching repercussions. Thirdly, the passage emphasizes **Prophetic Authority and God's Unveiling of Truth**, as Ahijah, despite his blindness, is God's chosen instrument to declare an unvarnished message. Finally, it explores the **Paradox of Seeking God in Crisis**, revealing the human tendency to turn to divine intervention only when faced with overwhelming personal calamity, rather than maintaining consistent faith and obedience.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Cracknels (Hebrew, _niqquddim'_):** This term refers to a type of dry, possibly perforated or spotted cake or biscuit. The exact nature is debated, but it suggests a common, perhaps somewhat special, baked good, not a luxurious item. Its inclusion emphasizes the modest, domestic nature of the offering, fitting for a disguised commoner rather than a queen.
* **Cruse (Hebrew, _baqbuq'_):** This word denotes a small jar, flask, or bottle, typically made of earthenware, used for holding liquids such as water, oil, or, in this case, honey. It signifies a simple, everyday container, again reinforcing the humble appearance of the queen's offering.
* **Honey (Hebrew, _devash'_):** A common and valued foodstuff in ancient Israel, often associated with blessing and prosperity (e.g., "a land flowing with milk and honey"). As an offering, it represents a basic, wholesome provision, further contributing to the disguise of an ordinary person bringing a customary gift.

#### Verse Breakdown
* **"And take with thee ten loaves":** The instruction to take ten loaves suggests a standard, but not extravagant, quantity for an offering. Loaves were a staple food, and this number would be a respectable, yet humble, gift to a prophet, reinforcing the queen's disguise as an ordinary supplicant.
* **"and cracknels, and a cruse of honey":** These specific items further define the nature of the offering. They are common, wholesome household provisions, deliberately chosen to avoid any hint of royal wealth or status. This detail underscores the king's desperate attempt to conceal his identity and manipulate the outcome of the prophetic consultation.
* **"and go to him":** This simple command initiates the journey to Ahijah. It highlights the king's underlying recognition of Ahijah's genuine prophetic authority, despite his public rejection of the Lord and His prophets. The act of "going to him" signifies a turning point, albeit a hypocritical one, from Jeroboam's self-made religion to a desperate appeal to the true God.
* **"he shall tell thee what shall become of the child":** This clause reveals the urgent and singular purpose of the mission: to ascertain the fate of the ailing son, Abijah. It sets up the dramatic tension of the narrative, anticipating the prophet's pronouncement and the profound impact it will have on Jeroboam's house and the kingdom.

#### Literary Devices
The verse employs several significant literary devices. **Irony** is prominent, as Jeroboam, who actively led Israel into idolatry and rejected the Lord, now turns to the Lord's prophet in his personal crisis. This stark contrast between his public apostasy and private desperation highlights his hypocrisy. The queen's **disguise** and the **symbolism** of the humble gifts (loaves, cracknels, honey) serve as a visual representation of this irony, attempting to obscure royal identity and appear as an ordinary supplicant. This act of concealment also foreshadows the divine omniscience that will see through the deception. Furthermore, the verse uses **foreshadowing**, as the king's desperate query about his son's fate implicitly promises a divine revelation through Ahijah, building anticipation for the prophet's grim message that follows.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the human tendency to seek God's intervention only in moments of dire personal crisis, often after a long period of rebellion or indifference. Jeroboam's desperate appeal to Ahijah, the very prophet whose words he had defied, underscores the inherent human need for divine help and insight when faced with overwhelming circumstances that human power cannot control. It reveals that even those who deliberately turn away from God cannot escape His ultimate sovereignty or His knowledge of their hearts and intentions. God sees beyond all disguises and knows the true motives behind our actions, even when we attempt to conceal them. This passage serves as a stark reminder that while God is merciful and accessible, He is also just, and there are consequences for persistent disobedience and spiritual apostasy.

* [1 Samuel 9:7-8](/1_samuel/9-7 "1 Samuel 9:7-8 - Saul's servant suggests a gift for Samuel")
* [Jeremiah 17:9](/jeremiah/17-9 "Jeremiah 17:9 - The Deceitfulness of the Heart")
* [Proverbs 16:25](/proverbs/16-25 "Proverbs 16:25 - A Way That Seems Right")

### REFLECTION AND APPLICATION
The narrative of Jeroboam's wife seeking Ahijah reminds us of the universal human inclination to turn to a higher power when our own resources fail, especially in the face of suffering or death. It challenges us to examine the nature of our own faith: do we consistently seek God in all circumstances, or only when crisis strikes? Jeroboam's attempt at disguise, though futile before God, highlights our own temptations to present a curated version of ourselves to God or others, rather than coming in raw honesty and humility. True faith calls for consistent obedience and trust, not just crisis-driven appeals. This passage urges us to cultivate a relationship with God that is rooted in daily communion and genuine repentance, recognizing His sovereignty over all outcomes, rather than seeking Him only as a last resort or attempting to manipulate His will.

#### Questions for Reflection
* **In what areas of your life might you be tempted to "disguise" your true spiritual condition when approaching God?**
* **How does this passage challenge the idea of seeking God only in moments of crisis, rather than cultivating a consistent relationship?**
* **What "gifts" (attitudes, intentions, actions) do we bring when we seek God's counsel today? Are they truly humble and sincere?**

### FAQ
**Why did Jeroboam send his wife in disguise?**

Answer: Jeroboam sent his wife in disguise primarily to conceal her royal identity. This was likely motivated by several factors: shame over his apostasy and the public perception of a king who had turned from the Lord now desperately seeking His prophet; a desire to avoid revealing his personal distress or vulnerability to his subjects; or perhaps a misguided hope that the prophet, unaware of her true identity, might deliver a more favorable prophecy. It underscores his hypocrisy and lack of genuine repentance, as he sought God's word for personal gain rather than out of true devotion.

**What is the significance of the specific gifts mentioned?**

Answer: The gifts—ten loaves, cracknels, and a cruse of honey—are significant because of their humble and common nature. Unlike the lavish gifts one might expect from a royal envoy, these are everyday household provisions. This modesty reinforces the queen's disguise, making her appear as an ordinary person seeking counsel from a man of God, rather than a king demanding it. This practice of bringing a gift when seeking a prophet's word was customary in ancient Israel, as seen in [1 Samuel 9:7-8](/1_samuel/9-7 "1 Samuel 9:7-8 - Saul's Servant and the Gift for Samuel").

**Who was Ahijah the prophet?**

Answer: Ahijah of Shiloh was a significant prophet of the Lord who had previously played a crucial role in the division of the kingdom. He was the one who, by divine command, tore a new garment into twelve pieces and gave ten to Jeroboam, prophesying that God would tear the kingdom from Solomon's hand and give ten tribes to Jeroboam ([1 Kings 11:29-39](/1_kings/11-29 "1 Kings 11:29-39 - Ahijah's Prophecy to Jeroboam")). His continued presence and prophetic insight in this passage serve as a powerful reminder of God's unchanging word and His sovereign control over history, even when His chosen instruments are aged and infirm (as Ahijah is noted to be blind in [1 Kings 14:4](/1_kings/14-4 "1 Kings 14:4 - Ahijah's Blindness")).

### CHRIST-CENTERED FULFILLMENT
The desperate and disguised journey of Jeroboam's wife to the prophet Ahijah, seeking a word of life for her dying son, powerfully foreshadows humanity's ultimate need for a true Prophet who can speak life into our spiritual death. Jeroboam, a king who had led his people astray, could only offer humble, earthly provisions and a deceptive facade when seeking divine counsel. In stark contrast, Jesus Christ is the ultimate Prophet, who requires no disguise and offers Himself as the perfect, sufficient sacrifice. He sees beyond all human disguises and knows the true condition of our hearts, just as He knew Nathanael under the fig tree ([John 1:48](/john/1-48 "John 1:48 - Jesus Sees Nathanael Under the Fig Tree")) and the Samaritan woman's past ([John 4:17-18](/john/4-17 "John 4:17-18 - Jesus Reveals the Samaritan Woman's Past")). Unlike the temporary and limited word from Ahijah, Jesus offers eternal life and healing to all who come to Him in truth and humility, without pretense ([John 3:16](/john/3-16 "John 3:16 - God So Loved the World")). He is the true "bread of life" and "living water," far surpassing the meager loaves and honey, satisfying our deepest spiritual hunger and thirst ([John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life"); [John 4:10](/john/4-10 "John 4:10 - Jesus Offers Living Water")). In Christ, we find not just a word about our fate, but the very source of life and salvation.

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 9:7

Then said Saul to his servant, But, behold, [if] we go, what shall we bring the man? for the bread is spent in our vessels, and [there is] not a present to bring to the man of God: what have we?

1 Samuel 9:8

And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: [that] will I give to the man of God, to tell us our way.

2 Kings 4:42

And there came a man from Baalshalisha, and brought the man of God bread of the firstfruits, twenty loaves of barley, and full ears of corn in the husk thereof. And he said, Give unto the people, that they may eat.

1 Kings 13:7

And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward.

John 4:47

When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.

John 4:48

Then said Jesus unto him, Except ye see signs and wonders, ye will not believe.

2 Kings 1:2

And 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 Baalzebub the god of Ekron whether I shall recover of this disease.