TRV
See on the biblical-era map
Study This Verse
Commentary on 1 Kings 14 verses 1–6
How Jeroboam persisted in his contempt of God and religion we read in the close of the foregoing chapter. Here we are told how God proceeded in his controversy with him; for when God judges he will overcome, and sinners shall either bend or break before him.
I. His child fell sick, Kg1 14:1. It is probable that he was his eldest son, and heir-apparent to the crown; for at his death all the kingdom went into mourning for him, ch. 13. His dignity as a prince, his age as a young prince, and his interest in heaven as a pious prince, could not exempt him from sickness, dangerous sickness. Let none be secure of the continuance of their health, but improve it, while it continues, for the best purposes. Lord, behold, he whom thou lovest, thy favourite, he whom Israel loves, their darling, is sick. At that time, when Jeroboam prostituted the profaned the priesthood (Kg1 13:33), his child sickened. When sickness comes into our families we should enquire whether there be not some particular sin harboured in our houses, which the affliction is sent to convince us of and reclaim us from.
II. He sent his wife in disguise to enquire of Ahijah the prophet what should become of the child, Kg1 14:2, Kg1 14:3. The sickness of his child touched him in a tender part. The withering of this branch of the family would, perhaps, be as sore an affliction to him as the withering of that branch of his body, Kg1 13:4. Such is the force of natural affection; our children are ourselves but once removed. Now,
1.Jeroboam's great desire, under this affliction, is to know what shall become of the child, whether he will live or die. (1.) It would have been more prudent if he had desired to know what means they should use for the recovery of the child, what they should give him, and what they should do to him; but by this instance, and those of Ahaziah (Kg2 1:2) and Benhadad (Kg2 8:8), it should seem they had then such a foolish notion of fatality as took them off from all use of means; for, if they were sure the patient would live, they thought means needless; if he would die, they thought them useless; not considering that duty is ours, events are God's, and that he that ordained the end ordained the means. Why should a prophet be desired to show that which a little time will show? (2.) It would have been more pious if he had desired to know wherefore God contended with him, had begged the prophet's prayers, and cast away his idols from him; then the child might have been restored to him, as his hand was. But most people would rather be told their fortune than their faults or their duty.
2.That he might know the child's doom, he sent to Ahijah the prophet, who lived obscurely and neglected in Shiloh, blind through age, yet still blest with the visions of the Almighty, which need not bodily eyes, but are rather favoured by the want of them, the eyes of the mind being then most intent and least diverted. Jeroboam sent not to him for advice about the setting up of his calves, or the consecrating of his priests, but had recourse to him in his distress, when the gods he served could give him no relief. Lord, in trouble have those visited thee who before slighted thee. Some have by sickness been reminded of their forgotten ministers and praying friends. He sent to Ahijah, because he had told him he should be king, Kg1 13:2. "He was once the messenger of good tidings, surely he will be so again." Those that by sin disqualify themselves for comfort, and yet expect their ministers, because they are good men, should speak peace and comfort to them, greatly wrong both themselves and their ministers.
3.He sent his wife to enquire of the prophet, because she could best put the question without naming names, or making any other description than this, "Sir, I have a son ill; will he recover or not?" The heart of her husband safely trusted in her that she would be faithful both in delivering the message and bringing him the answer; and it seems there were none of all his counsellors in whom he could repose such a confidence; otherwise the sick child could very ill spare her, for mothers are the best nurses, and it would have been much fitter for her to have staid at home to tend him than go to Shiloh to enquire what would become of him. If she go, she must be incognito - in disguise, must change her dress, cover her face, and go by another name, not only to conceal herself from her own court and the country through which she passed (as if it were below her quality to go upon such an errand, and what she had reason to be ashamed of, as Nicodemus that came to Jesus by night, whereas it is no disparagement to the greatest to attend God's prophets), but also to conceal herself from the prophet himself, that he might only answer her question concerning her son, and not enter upon the unpleasing subject of her husband's defection. Thus some people love to prescribe to their ministers, limit them to smooth things, and care not for having the whole counsel of God declared to them, lest it prove to prophesy no good concerning them, but evil. But what a strange notion had Jeroboam of God's prophet when he believed that he could and would certainly tell what would become of the child, and yet either could not or would not discover who was the mother! Could he see into the thick darkness of futurity, and yet not see through the thin veil of this disguise? Did Jeroboam think the God of Israel like his calves, just what he pleased? Be not deceived, God is not mocked.
III. God gave Ahijah notice of the approach of Jeroboam's wife, and that she came in disguise, and full instructions what to say to her (Kg1 14:5), which enabled him, as she came in at the door, to call her by her name, to her great surprise, and so to discover to all about him who she was (Kg1 14:6): Come in, thou wife of Jeroboam, why feignest thou thyself to be another? He had no regard, 1. To her rank. She was a queen, but what was that to him, who had a message to deliver to her immediately from God, before whom all the children of men stand upon the same level? Nor, 2. To her present. It was usual for those who consulted prophets to bring them tokens of respect, which they accepted, and yet were no hirelings. She brought him a handsome country present (Kg1 14:3), but he did not think himself obliged by that to give her any finer language than the nature of her message required. Nor, 3. To her industrious concealment of herself. It is a piece of civility not to take notice of those who desire not to be taken notice of; but the prophet was no courtier, nor gave flattering titles; plain dealing is best, and she shall know, at the first word, what she has to trust to: I am sent to thee with heavy tidings. Note, Those who think by their disguises to hide themselves from God will be wretchedly confounded when they find themselves disappointed in the day of discovery. Sinners now appear in the garb of saints, and are taken to be such; but how will they blush and tremble when they find themselves stripped of their false colours, and are called by their own name: "Go out, thou treacherous false-hearted hypocrite. I never knew thee. Why feignest thou thyself to be another?" Tidings of a portion with hypocrites will be heavy tidings. God will judge men according to what they are, not according to what they seem.
“At that time Abijah son of Jeroboam fell sick,” and [the king], being worried for the health of his son, sent his wife to the prophet Ahijah because he was confident that through the prayers of that holy man he would obtain from God, whom he had repudiated, the healing of his son. And he did not want the queen to appear [before the prophet] without a present against the custom of the ancestors. Therefore “she took ten loaves of bread,” that is, ten soldiers’ biscuits, “a jar of honey and dry fruits”: the Greek text has staphylas, that is, grapes, instead of dry fruits. He did not want her to offer a regal present, lest she might appear in her real nature.
Continue studying 1 Kings 14:3 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
This verse initiates a pivotal and poignant moment in the reign of King Jeroboam, revealing his profound spiritual hypocrisy. Despite having led the northern kingdom of Israel into widespread idolatry, Jeroboam, faced with the grave illness of his son Abijah, sends his wife in disguise to consult the prophet Ahijah of Shiloh. The humble nature of the gifts—ten loaves, cracknels, and a cruse of honey—is central to the queen's attempt to conceal her royal identity, setting the stage for a divine revelation that will expose the king's duplicity and declare God's imminent judgment upon his rebellious house.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is rich with several significant literary devices. Irony is profoundly evident, as King Jeroboam, who actively led Israel into idolatry and rejected the Lord, now turns to the Lord's prophet in a moment of acute personal crisis. This stark contrast between his public apostasy and private desperation highlights his profound hypocrisy. The queen's disguise and the symbolism of the humble gifts (loaves, cracknels, honey) serve as a powerful visual representation of this irony, an attempt to obscure royal identity and appear as an ordinary supplicant. This act of concealment also masterfully foreshadows the divine omniscience that will see through the deception, setting the stage for Ahijah's immediate recognition of the queen and his subsequent pronouncement of judgment. Furthermore, the king's desperate query about his son's fate implicitly promises a divine revelation through Ahijah, building narrative anticipation for the prophet's grim message that follows.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the inherent human tendency to seek God's intervention only in moments of dire personal crisis, often after a prolonged period of rebellion or indifference. Jeroboam's desperate appeal to Ahijah, the very prophet whose words he had defied in establishing idolatry, underscores the universal 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 penetrating knowledge of their hearts and intentions. God sees beyond all human disguises and knows the true motives behind our actions, even when we attempt to conceal them from others or ourselves. This passage serves as a stark reminder that while God is merciful and accessible, He is also just, and there are inevitable consequences for persistent disobedience and spiritual apostasy, particularly for those in positions of leadership.
REFLECTION AND APPLICATION
The poignant 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, illness, or death. It challenges us to deeply examine the nature of our own faith: do we consistently seek God in all circumstances, in prosperity and adversity alike, or do we primarily turn to Him only when crisis strikes, treating Him as a last resort? Jeroboam's futile attempt at disguise, though it could not deceive God, highlights our own temptations to present a curated, more acceptable version of ourselves to God or to others, rather than coming in raw honesty and humble transparency. True faith calls for consistent obedience, unwavering trust, and genuine repentance, not merely crisis-driven appeals or attempts to manipulate divine outcomes. This passage urges us to cultivate a relationship with God that is rooted in daily communion, sincere devotion, and authentic humility, recognizing His absolute sovereignty over all outcomes, rather than seeking Him only out of desperation or attempting to bend His will to our own.
Questions for Reflection
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: profound 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 profound hypocrisy and lack of genuine repentance, as he sought God's word for personal gain rather than out of true devotion. He wanted the benefit of God's word without acknowledging his rebellion, a common human failing. 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, but Jeroboam's choice of humble gifts was a deliberate part of his deception.
What is the significance of the specific gifts mentioned?
Answer: The gifts—ten loaves, cracknels, and a cruse of honey—are significant precisely because of their humble and common nature. Unlike the lavish gifts one might expect from a royal envoy, these are everyday household provisions, easily carried by an ordinary woman. This modesty meticulously 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.
Who was Ahijah the prophet?
Answer: Ahijah of Shiloh was a highly significant prophet of the Lord who had previously played a crucial, divinely appointed 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, promising him a lasting dynasty if he obeyed God's commands (1 Kings 11:29-39). His continued presence and prophetic insight in this passage, despite his advanced age and physical blindness (1 Kings 14:4), 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.
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 and profound need for a true Prophet who can speak life into our spiritual death. Jeroboam, a king who had flagrantly led his people astray into idolatry, could only offer humble, earthly provisions and a deceptive facade when seeking divine counsel for his dying child. In stark contrast, Jesus Christ is the ultimate Prophet, the very Word of God made flesh, who requires no disguise and offers Himself as the perfect, sufficient, and eternal sacrifice for the sins of the world. He sees beyond all human disguises and knows the true condition of our hearts, just as He knew Nathanael under the fig tree before they met (John 1:48) and revealed the Samaritan woman's entire past (John 4:17-18). Unlike the temporary and limited word from Ahijah, which brought judgment, Jesus offers eternal life and spiritual healing to all who come to Him in truth and humility, without pretense (John 3:16). He is the true "bread of life" and "living water," far surpassing the meager loaves and honey, satisfying our deepest spiritual hunger and thirst for eternity (John 6:35; John 4:10). In Christ, we find not just a word about our fate, but the very source of life, salvation, and reconciliation with God.