1 Re 14:2 Commento

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 (Kg1 14:7-16). The sickness of his child was the occasion of it (Kg1 14:1-6), and the death of his child the earnest of it (Kg1 14:17, Kg1 14:18), together with the conclusion of his reign (Kg1 14:19, Kg1 14:20). II. The history of the declension and diminution of Rehoboam's house and kingdom (Kg1 14:21-28) and the conclusion of his reign (Kg1 14:29-31). In both we may read the mischievous consequences of sin and the calamities it brings on kingdoms and families.

INTRODUCTION TO 1 KINGS 14 This chapter relates the sickness of Jeroboam's son, the application of his wife, at his instance, to the prophet Ahijah, in the child's favour, Kg1 14:1, the prophecy of the prophet concerning the ruin of Jeroboam's house, and the death of the child, which came to pass, Kg1 14:7, an account of the years of Jeroboam's reign, and also of Rehoboam's, Kg1 14:19, and of the evil things done and suffered by the latter in his kingdom, and the calamities that came upon him for it, Kg1 14:22 and the conclusion of his reign, Kg1 14:29.

And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him,.... It being usual to carry a present to a prophet when he was inquired of on any account, see Sa1 9:7 and this being a plain present, and of such things as the country afforded, she might be taken for a plain countrywoman, and not for such a personage as she was: the ten loaves could not be large for a woman to carry, most probably made of wheat; the cracknels, according to the Greek version in Drusius, were for the prophet's children; they very likely were spiced, or were sweetened with honey, and might be somewhat like our simnels; they seem to have their name in Hebrew from having points and pricks in them for the sake of ornament; such as Plautus (h) calls "scribilitae", because as Turnebus (i) says, they were marked and pricked, and seemed as if they were written: he shall tell thee what shall become of the child; whether it should live or die, for that was all he wanted to know; he did not desire to know what should be done to the child for its recovery, nor to request the prophet's prayers for it. (h) Prolog. Poenulo, ver. 43. (i) Adversar. l. 23. c. 10.

"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.

Abijah, son of Jeroboam, falls sick, Kg1 14:1. Jeroboam sends his wife disguised to Ahijah the prophet, and with her a present, to inquire concerning his son, Kg1 14:2-4. Ahijah discovers her by a Divine intimation and delivers to her a heavy message concerning the destruction of Jeroboam's house, and the death of her son, Kg1 14:5-16. The child dies, according to the prediction of Ahijah, Kg1 14:17. Jeroboam's reign and death, Kg1 14:18-20. Rehoboam's bad reign, and the apostasy of Judah, Kg1 14:21-24. Shishak, king of Egypt, invades Judea, spoils the temple, and takes away the golden shields made by Solomon; instead of which Rehoboam makes others of brass, Kg1 14:25-28. Rehoboam's reign and death, Kg1 14:29-31.

AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20) At that time--a phrase used often loosely and indefinitely in sacred history. This domestic incident in the family of Jeroboam probably occurred towards the end of his reign; his son Abijah was of age and considered by the people the heir to the throne.

Jeroboam said to his wife, Arise, I pray thee, and disguise thyself--His natural and intense anxiety as a parent is here seen, blended with the deep and artful policy of an apostate king. The reason of this extreme caution was an unwillingness to acknowledge that he looked for information as to the future, not to his idols, but to the true God; and a fear that this step, if publicly known, might endanger the stability of his whole political system; and a strong impression that Ahijah, who was greatly offended with him, would, if consulted openly by his queen, either insult or refuse to receive her. For these reasons he selected his wife, as, in every view, the most proper for such a secret and confidential errand, but recommended her to assume the garb and manner of a peasant woman. Strange infatuation, to suppose that the God who could reveal futurity could not penetrate a flimsy disguise!