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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.
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SUMMARY
This verse details the clandestine journey of Jeroboam's wife to the prophet Ahijah in Shiloh, seeking a divine word concerning her sick son, Abijah. It immediately follows Jeroboam's instruction for her to disguise herself, highlighting his profound hypocrisy. While he had led Israel into idolatry, he now desperately seeks guidance from the very God he rejected. Crucially, the verse introduces Ahijah, the aged prophet, whose physical blindness due to old age paradoxically underscores the miraculous nature of the divine revelation he is about to receive, demonstrating God's ability to see through all human disguises and communicate His truth regardless of human limitations.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices to enhance its theological message. Contrast is prominently featured, juxtaposing Ahijah's profound spiritual insight with his physical blindness caused by old age. This highlights that God's revelation transcends human limitations and is not dependent on physical faculties. This also creates a stark irony, as Jeroboam's wife attempts to deceive a physically blind man, yet God ensures that the prophet "sees" through her disguise with divine clarity, rendering her efforts futile. This act of deception by Jeroboam's wife, and God's immediate exposure of it, serves as powerful foreshadowing for the larger theme of God's omniscience and His ability to expose the hidden sins and intentions of Jeroboam and his entire house, leading to the severe judgment that follows in the subsequent verses. The narrative structure here masterfully builds suspense, preparing the reader for the powerful and direct divine confrontation that is about to unfold.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates God's unhindered omniscience and His sovereign ability to communicate His will, even through physically limited vessels. Jeroboam's attempt to deceive the prophet highlights the utter futility of trying to hide anything from God, who sees beyond all human disguises and knows the true intentions of the heart. It underscores the biblical truth that God's word is not constrained by human frailty or deception; rather, it is supernaturally empowered to reveal truth and pronounce judgment. The scene sets the stage for a divine confrontation that exposes the spiritual blindness of Jeroboam, who, despite his desperate need, refuses genuine repentance, ultimately leading to the downfall of his dynasty. This serves as a sobering reminder that seeking God only in crisis, without a foundation of consistent obedience and sincere repentance, will not avert the consequences of sin, but rather confirm the righteousness of God's judgment.
REFLECTION AND APPLICATION
The scene in 1 Kings 14:4 offers profound insights into the nature of God and the human heart. Jeroboam's desperate, yet hypocritical, attempt to seek God's word while simultaneously rejecting His commands is a stark warning for all believers. It reveals the human tendency to compartmentalize faith—seeking divine intervention only when convenient or in times of crisis, rather than committing to a life of consistent obedience and genuine repentance. God, however, is not fooled by our disguises or our half-hearted approaches. Just as Ahijah, though physically blind, was supernaturally enabled to see through Jeroboam's wife's deception, so too does God see our true motives and the state of our hearts. This narrative calls us to examine our own relationship with God: Do we truly seek Him with integrity, or do we, like Jeroboam, only turn to Him when trouble strikes, hoping for a favorable outcome without a change of heart? The power of God's word, delivered through a frail prophet, reminds us that His truth will always prevail, exposing all pretense and calling us to a deeper, more authentic faith rooted in consistent obedience and sincere devotion, rather than crisis-driven convenience.
Questions for Reflection
FAQ
Why did Jeroboam send his wife in disguise to Ahijah?
Answer: Jeroboam sent his wife in disguise primarily to conceal her identity and, by extension, his own. As the king who had deliberately led the Northern Kingdom into idolatry by establishing golden calves at Dan and Bethel, Jeroboam was in direct rebellion against the Lord. He likely understood that a prophet of Yahweh, like Ahijah, would not look favorably upon him or his house. By sending his wife disguised as a common woman, he hoped to elicit an unbiased or even favorable prophecy concerning his sick son without the prophet knowing he was dealing with the apostate king's family. This act reveals Jeroboam's deep hypocrisy: he was willing to seek God's word when in personal crisis, but unwilling to repent of his systemic sin against God's covenant. He wanted the benefits of divine revelation without acknowledging his sin or the prophet's authority over him, a pattern of self-serving religiosity.
What was the significance of Shiloh in this context?
Answer: Shiloh held immense historical and religious significance for Israel. It was the primary location of the Tabernacle and the Ark of the Covenant during the period of the Judges, serving as the central worship site before the construction of Solomon's Temple in Jerusalem (Joshua 18:1; 1 Samuel 1:3). Although its prominence had declined significantly after the Ark was captured by the Philistines and later moved to Jerusalem, Shiloh still retained a spiritual aura as a place where God had historically met with His people. The presence of a prophet like Ahijah in Shiloh indicated that it remained a place where God's word could be sought, even if it was no longer the central hub of Israelite worship. Jeroboam's choice of Shiloh suggests he knew where true prophetic authority resided, even as he actively undermined the legitimate worship of Yahweh in Jerusalem by establishing his own idolatrous centers.
CHRIST-CENTERED FULFILLMENT
The narrative of Jeroboam's wife seeking a word from the physically blind Ahijah, only for God to supernaturally reveal her identity and the impending judgment, finds profound Christ-centered fulfillment. Ahijah, a prophet whose physical limitations highlighted his divine insight, foreshadows Christ as the ultimate Prophet (Deuteronomy 18:15; Acts 3:22), who possesses perfect and unhindered divine knowledge. Unlike Jeroboam's wife's futile attempt at disguise, Jesus Christ sees through all pretenses and knows the hearts of all people, as affirmed in John 2:24-25. His encounter with the Samaritan woman, where He revealed her hidden past without being told, as described in John 4:17-19, perfectly illustrates His divine omniscience, far surpassing Ahijah's Spirit-given insight. Jeroboam's hypocrisy and the subsequent judgment on his house due to his apostasy also point to Christ. Jesus, as the righteous King and Judge, will ultimately expose all unrepentant hearts and bring judgment upon those who reject His reign and embrace spiritual idolatry (Matthew 25:31-46). Conversely, for those who come to Him without disguise, in genuine repentance and faith, He offers not judgment but forgiveness and eternal life, fulfilling God's promise of a righteous kingdom that Jeroboam so tragically forfeited through his rebellion.