1 Kings 14:6
So when Ahijah heard the sound of her feet entering the door, he said, "Come in, wife of Jeroboam! Why are you disguised? For I have been sent to you with bad news.
A Cheat ExposedT. De Witt Talmage, D. D.1 Kings 14:6
A Hearer in DisguiseSpurgeon, Charles Haddon1 Kings 14:6
A Good Boy and a Bad FamilyA. McAuslane, D. D.1 Kings 14:1-18
Affliction and JudgmentJ. Urquhart 1 Kings 14:1-20
Spiritual VisionJ.A. Macdonald 1 Kings 14:4-6

When the season of retributions set in upon Jeroboam, and his son Abijah was smitten with sickness, he sent to the prophet Ahijah the Shilonite to inquire of the word of Jehovah, what should become of the child. He was unwilling it should be publicly known that, in such an emergency, he had recourse to the prophet of the Lord rather than to his calves (compare 2 Kings 1:2). He accordingly entrusted this delicate business to his wife, and enjoined that she should disguise herself. The text evinces how futile were these expedients. Note -


1. Truth needs none.

(1) It is naturally open. "He that doeth truth cometh to the light."

(2) It has nothing to be ashamed of. It is self-consistent, harmonious, lovely.

(3) It ought to be displayed; its influence is elevating (Philippians 2:15, 16). The saint who hides his light wrongs his race.

(4) Churches are constituted that Christians should, to the best advantage, witness for Christ. They are the candlesticks (see Matthew 5:14-16; Revelation 1:20). Note: Christians should discourage the eccentricity that would lead them away from the Churches.

2. It is otherwise with sin.

(1) It is naturally close. The sinner has as instinctive an aversion to the light as the owl and the bat, his types.

(2) It has everything to be ashamed of. It is self-contradictory, discordant, frightfully and monstrously ugly.

(3) It ought, by the impenitent sinner, to be concealed. For he could only desire to disclose it in order to infect and demoralize others.

(4) But the true should drag it to the light, that its deformity might be seen, abhorred, and execrated.


1. Nature itself teaches this.

(1) He that formed the eye, can He not see? (Exodus 4:10-12; Psalm 94:9.)

(2) He that formed the mind, can He not perceive? (1 Chronicles 28:9; Psalm 7:9; Proverbs 15:11; Revelation 2:23.)

2. It is evinced in the visions of prophecy.

(1) How far-reaching are those visions! The end was seen from the beginning. The instalments fulfilled certify the remainder.

(2) How deep their insight into the secret workings of the heart! The secret ambition of Jeroboam, when he was yet the servant of Solomon, was read by Ahijah (1 Kings 11:37). Now he sees through the disguise of the queen and reads its motives.

3. This should be considered.

(1) How foolish are disguises where God is concerned! And where is God not concerned?

(2) Those who would deceive God only deceive themselves.

(3) What disclosures will the day of judgment make! (1 Corinthians 3:13; 1 Corinthians 4:5.) What a day of trembling to the hypocrite!


1. Literally.

(1) Miracles upon the sight were occasionally wrought in ancient times (Genesis 19:11; 2 Kings 6:18).

(2) Many such were wrought by Christ.

2. Spiritually.

(1) The prophets were gifted with spiritual vision. They were therefore called seers. Their prophecies were called visions.

(2) Such vision had Ahijah. His natural sight had now failed him (ver. 4), yet he saw Jeroboam's queen before she came into his presence, saw through her disguises, and discerned the purpose of her visit.

(3) Spiritual vision is not exclusively the privilege of prophets.

(a) God gives this to the sinner when He discovers to him the exceeding sinfulness of sin. God strips him of the disguises by which he would deceive himself, and exhibits his own life likeness to his conscience.

(b) God gives it to believers, when He witnesses His pardon and their adoption, to their spirits. (See Acts 26:17, 18; Ephesians 1:18.) Have your eyes been opened? Pray God that Satan may never succeed in throwing his dust into them. - J.A.M.

Why feignest thou thyself to be another?
I. WICKEDNESS INVOLVES OTHERS, TRYING TO MAKE THEM ITS DUPES, ITS ALLIES, AND ITS SCAPEGOATS. Jeroboam proposed to hoodwink the Lord's prophet. Iniquity is a brag, but it is a great coward. It lays the plan, gets some one else to execute it — puts down the gunpowder train, gets some one else to touch it off — contrives mischief, gets some one else to work it — starts the lie, gets some one else to circulate it. Jeroboam plots the lie, contrives the imposition, and gets his wife to execute it. Stand off from all imposition and chicanery. Do not consent to be anybody's dupe, anybody's ally in wickedness, anybody's scapegoat.

II. ROYALTY SOMETIMES PASSES IN DISGUISE. The frock, the veil, the hood of the peasant woman hid the queenly character of this woman of Tirzah. Nobody suspected that she was a queen or a princess as she passed by; but she was just as much a queen as though she stood in the palace, her robes encrusted with diamonds. Glory veiled. Affluence hidden. A queen in mask. A princess in disguise. When you think of a queen you do not think of Catharine of Russia, or Maria Theresa of Germany, or Mary Queen of Scots. When you think of a queen you think of a plain woman who sat opposite your father at the table, or winked with him down the path of life arm in arm — sometimes to the thanksgiving banquet, sometimes to the grave, but always side by side, soothing your little sorrows and adjusting your little quarrels. "Mother, mother!" Ah! she was the queen. Your father knew it. You knew it. She was the queen, but the queen in disguise. The world did not recognise it.

III. HOW PEOPLE PUT ON MASKS, AND HOW THE LORD TEARS THEM OFF. It was a terrible moment in the history of this woman of Tirzah when the prophet accosted her, practically saying, "I know who you are; you cannot cheat me; you cannot impose upon me; why feignest thou thyself to be another?" She had a right to ask for the restoration of her son: she had no right to practise that falsehood. It is never right to do wrong.

IV. HOW PRECISE, AND ACCURATE, AND PARTICULAR, ARE GOD'S PROVIDENCES. Just at the moment that woman entered the city the child died. Just as it was prophesied, so it turned out, so it always turns out. The sickness comes, the death occurs; the nation is born, the despotism is overthrown at the appointed time. God drives the universe with a stiff rein. Events do not just happen so. Things do not go slipshod. In all the book of God's providences there is not one "if." God's providences are never caught in deshabille. To God there are no surprises, no disappointments, and no accidents. The most insignificant event flung out in the ages is the connecting link between two great chains — the chain of eternity past and the chain of eternity to come.

(T. De Witt Talmage, D. D.)

I. We have before us THE OCCASIONAL HEARER. Jeroboam and his wife did not often go to hear Ahijah. They were not people who went to worship Jehovah; they neither feared God nor regarded His prophet.

1. This occasional hearer was totally destitute of all true piety. Most occasional hearers are. Those who have true religion are not occasional hearers.

2. The second remark about these occasional hearers is, that when they do come, they very generally come because they are in trouble. When Jeroboam's wife came and spoke to the prophet, it was because the dear child was ill at home.

3. This woman would not have come but that her husband sent her on the ground that he had heard Ahijah preach before. It was this prophet who took Jeroboam's mantle and rent it in pieces, and told him he was to be king over the ten tribes. That message proved true; therefore Jeroboam had confidence in Ahijah.

4. They had one godly member of their family, and that brought them to see the prophet. Their child was sick and ill, and it was that which led them to inquire at the hands of the Lord.

5. But there is one sad reflection which should alarm the occasional hearer. Though Jeroboam's wife did come to the prophet that once, and heard tidings, yet she and her husband perished after all.

II. THE USELESS DISGUISE. Jeroboam's wife thought to herself, "If I go to see Ahijah, as he knows me to be the wife of Jeroboam, he is sure to speak angrily, and give me very bad news." Strange to tell, though the poor old gentleman was blind, she thought it necessary to put on a disguise. There was a Judas among the twelve; there was a Demas among the early disciples; and we must always expect to find chaff on God's floor mingled with the wheat. After the most searching ministry, there are still some who will wrap themselves about with a mantle of deception.

III. THE HEAVY TIDINGS. Sinner, unrepenting sinner, I have heavy tidings for thee. The wrath of God abideth on thee.

( C. H. Spurgeon.)

Abijah, Abijam, Ahijah, David, Israelites, Jeroboam, Naamah, Nadab, Rehoboam, Shishak, Sodomites, Solomon, Tirzah
Bethel, Egypt, Euphrates River, Jerusalem, Shiloh, Tirzah
Ahijah, Ahi'jah, Ahijah's, Bad, Bitter, Charged, Door, Doorway, Feignest, Footsteps, Harsh, Hearing, Heavy, Jeroboam, Jerobo'am, Making, Message, News, O, Opening, Pass, Pretend, Pretense, Seem, Sharp, Strange, Thyself, Tidings, Wife
1. Abijah being sick,
2. Jeroboam sends his wife, disguised, with presents to the prophet Ahijah
5. Ahijah forewarned by God, denounces God's judgment
17. Abijah dies, and is buried
19. Nadab succeeds Jeroboam
21. Rehoboam's wicked reign,
25. Shishak raids Jerusalem
29. Abijam succeeds Rehoboam

Dictionary of Bible Themes
1 Kings 14:1-6

     5837   disguise

1 Kings 14:6-16

     1431   prophecy, OT methods

Synopsis. --The Gradual Narrowing of the Miraculous Element in the Bible by Recent Discovery and Discussion. --The Alarm Thereby Excited in the Church. --The Fallacy Which
It is barely forty years since that beloved and fearless Christian scholar, Dean Stanley, spoke thus of the miracles recorded of the prophet Elisha: "His works stand alone in the Bible in their likeness to the acts of mediaeval saints. There alone in the Sacred History the gulf between Biblical and Ecclesiastical miracles almost disappears."[5] It required some courage to say as much as this then, while the storm of persecution was raging against Bishop Colenso for his critical work on the Pentateuch.
James Morris Whiton—Miracles and Supernatural Religion

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

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

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

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