4Jeroboam’s wife did so, and arose and went to Shiloh, and came to the house of Ahijah. Now Ahijah could not see, for his eyes were dim because of his age. 5Now the LORD had said to Ahijah, “Behold, the wife of Jeroboam is coming to inquire of you concerning her son, for he is sick. You shall say thus and thus to her, for it will be when she arrives that she will pretend to be another woman.”

      6When Ahijah heard the sound of her feet coming in the doorway, he said, “Come in, wife of Jeroboam, why do you pretend to be another woman? For I am sent to you with a harsh message. 7“Go, say to Jeroboam, ‘Thus says the LORD God of Israel, “Because I exalted you from among the people and made you leader over My people Israel, 8and tore the kingdom away from the house of David and gave it to you—yet you have not been like My servant David, who kept My commandments and who followed Me with all his heart, to do only that which was right in My sight; 9you also have done more evil than all who were before you, and have gone and made for yourself other gods and molten images to provoke Me to anger, and have cast Me behind your back— 10therefore behold, I am bringing calamity on the house of Jeroboam, and will cut off from Jeroboam every male person, both bond and free in Israel, and I will make a clean sweep of the house of Jeroboam, as one sweeps away dung until it is all gone. 11“Anyone belonging to Jeroboam who dies in the city the dogs will eat. And he who dies in the field the birds of the heavens will eat; for the LORD has spoken it.”’ 12“Now you, arise, go to your house. When your feet enter the city the child will die. 13“All Israel shall mourn for him and bury him, for he alone of Jeroboam’s family will come to the grave, because in him something good was found toward the LORD God of Israel in the house of Jeroboam. 14“Moreover, the LORD will raise up for Himself a king over Israel who will cut off the house of Jeroboam this day and from now on.

      15“For the LORD will strike Israel, as a reed is shaken in the water; and He will uproot Israel from this good land which He gave to their fathers, and will scatter them beyond the Euphrates River, because they have made their Asherim, provoking the LORD to anger. 16“He will give up Israel on account of the sins of Jeroboam, which he committed and with which he made Israel to sin.”

      17Then Jeroboam’s wife arose and departed and came to Tirzah. As she was entering the threshold of the house, the child died. 18All Israel buried him and mourned for him, according to the word of the LORD which He spoke through His servant Ahijah the prophet.

      19Now the rest of the acts of Jeroboam, how he made war and how he reigned, behold, they are written in the Book of the Chronicles of the Kings of Israel. 20The time that Jeroboam reigned was twenty-two years; and he slept with his fathers, and Nadab his son reigned in his place.

Rehoboam Misleads Judah

      21Now Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty-one years old when he became king, and he reigned seventeen years in Jerusalem, the city which the LORD had chosen from all the tribes of Israel to put His name there. And his mother’s name was Naamah the Ammonitess. 22Judah did evil in the sight of the LORD, and they provoked Him to jealousy more than all that their fathers had done, with the sins which they committed. 23For they also built for themselves high places and sacred pillars and Asherim on every high hill and beneath every luxuriant tree. 24There were also male cult prostitutes in the land. They did according to all the abominations of the nations which the LORD dispossessed before the sons of Israel.

      25Now it happened in the fifth year of King Rehoboam, that Shishak the king of Egypt came up against Jerusalem. 26He took away the treasures of the house of the LORD and the treasures of the king’s house, and he took everything, even taking all the shields of gold which Solomon had made. 27So King Rehoboam made shields of bronze in their place, and committed them to the care of the commanders of the guard who guarded the doorway of the king’s house. 28Then it happened as often as the king entered the house of the LORD, that the guards would carry them and would bring them back into the guards’ room.

      29Now the rest of the acts of Rehoboam and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah? 30There was war between Rehoboam and Jeroboam continually. 31And Rehoboam slept with his fathers and was buried with his fathers in the city of David; and his mother’s name was Naamah the Ammonitess. And Abijam his son became king in his place.

Parallel Verses

New American Standard Bible (©1995)
"Take ten loaves with you, some cakes and a jar of honey, and go to him. He will tell you what will happen to the boy."

GOD'S WORD® Translation (©1995)
Take ten loaves of bread, some raisins, and a jar of honey with you, and go to him. He will tell you what will happen to the boy."

King James Bible
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.

Douay-Rheims Bible
Take also with thee ten leaves, and cracknels, and a pot of honey, and go to him: for he will tell thee what shall become of this child.

Darby Bible Translation
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 lad.

English Revised Version
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.

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

World English Bible
Take with you ten loaves, and cakes, and a jar of honey, and go to him. He will tell you what will become of the child."

Young's Literal Translation
and thou hast taken in thy hand ten loaves, and crumbs, and a bottle of honey, and hast gone in unto him; he doth declare to thee what becometh of the youth.'

Cross References

Matthew 26:7 a woman came to Him with an alabaster vial of very costly perfume, and she poured it on His head as He reclined at the table.

1 Samuel 9:7 Then Saul said to his servant, "But behold, if we go, what shall we bring the man? For the bread is gone from our sack and there is no present to bring to the man of God. What do we have?"

1 Samuel 9:8 The servant answered Saul again and said, "Behold, I have in my hand a fourth of a shekel of silver; I will give it to the man of God and he will tell us our way."

1 Kings 13:7 Then the king said to the man of God, "Come home with me and refresh yourself, and I will give you a reward."

2 Kings 4:42 Now a man came from Baal-shalishah, and brought the man of God bread of the first fruits, twenty loaves of barley and fresh ears of grain in his sack. And he said, "Give them to the people that they may eat."

2 Kings 8:8 The king said to Hazael, "Take a gift in your hand and go to meet the man of God, and inquire of the LORD by him, saying, 'Will I recover from this sickness?'"

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 14

The kingdom being divided into that of Judah and that of Israel, we must henceforward, in these books of Kings, expect and attend their separate history, the succession of their kings, and the affairs of their kingdoms, accounted for distinctly. In this chapter we have, I. The prophecy of the destruction of Jeroboam's house (v. 7-16). The sickness of his child was the occasion of it (v. 1-6), and the death of his child the earnest of it (v. 17, 18), together with the conclusion of his reign (v. 19, 20). II. The history of the declension and diminution of Rehoboam's house and kingdom (v. 21-28) and the conclusion of his reign (v. 29-31). In both we may read the mischievous consequences of sin and the calamities it brings on kingdoms and families.

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, v. 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 (ch. 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, v. 2, 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, ch. 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 (2 Ki. 1:2) and Benhadad (2 Ki. 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, v. 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 (v. 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 (v. 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 (v. 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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Jeroboam
BY REV. ALFRED ROWLAND, D.D., LL.B. "Jeroboam, who did sin, and who made Israel to sin."--1 KINGS xiv. 16. Jeroboam's character is worthy of serious study, not only because it influenced the destiny of God's ancient people, but because it suggests lessons of the utmost value to His people still. He may be fairly regarded as a type of those who are successful men of the world. He was not an example of piety, for he had none--nor of lofty principle, for he was an opportunist who made expediency …
George Milligan—Men of the Bible; Some Lesser-Known

Whether Contention is a Mortal Sin?
Objection 1: It would seem that contention is not a mortal sin. For there is no mortal sin in spiritual men: and yet contention is to be found in them, according to Lk. 22:24: "And there was also a strife amongst" the disciples of Jesus, "which of them should . . . be the greatest." Therefore contention is not a mortal sin. Objection 2: Further, no well disposed man should be pleased that his neighbor commit a mortal sin. But the Apostle says (Phil. 1:17): "Some out of contention preach Christ," …
Saint Thomas Aquinas—Summa Theologica

Whether Divination by Drawing Lots is Unlawful?
Objection 1: It would seem that divination by drawing lots is not unlawful, because a gloss of Augustine on Ps. 30:16, "My lots are in Thy hands," says: "It is not wrong to cast lots, for it is a means of ascertaining the divine will when a man is in doubt." Objection 2: There is, seemingly, nothing unlawful in the observances which the Scriptures relate as being practiced by holy men. Now both in the Old and in the New Testament we find holy men practicing the casting of lots. For it is related …
Saint Thomas Aquinas—Summa Theologica

The Whole Heart
LET me give the principal passages in which the words "the whole heart," "all the heart," are used. A careful study of them will show how wholehearted love and service is what God has always asked, because He can, in the very nature of things, ask nothing less. The prayerful and believing acceptance of the words will waken the assurance that such wholehearted love and service is exactly the blessing the New Covenant was meant to make possible. That assurance will prepare us for turning to the Omnipotence …
Andrew Murray—The Two Covenants

Jeroboam
Placed on the throne by the ten tribes of Israel who had rebelled against the house of David, Jeroboam, the former servant of Solomon, was in a position to bring about wise reforms in both civil and religious affairs. Under the rulership of Solomon he had shown aptitude and sound judgment; and the knowledge he had gained during years of faithful service fitted him to rule with discretion. But Jeroboam failed to make God his trust. Jeroboam's greatest fear was that at some future time the hearts of …
Ellen Gould White—The Story of Prophets and Kings

Sovereignty and Human Responsibility
"So then every one of us shall give account of himself to God" (Rom. 14:12). In our last chapter we considered at some length the much debated and difficult question of the human will. We have shown that the will of the natural man is neither Sovereign nor free but, instead, a servant and slave. We have argued that a right conception of the sinner's will-its servitude-is essential to a just estimate of his depravity and ruin. The utter corruption and degradation of human nature is something which …
Arthur W. Pink—The Sovereignty of God

The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

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