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■ 역대하 10장
1. 르호보암이 세겜으로 갔으니 이는 온 이스라엘이 저로 왕을 삼고자 하여 세겜에 이르렀음이더라
And Rehoboam went to Shechem : for to Shechem were all Israel come to make him king .
2. 느밧의 아들 여로보암이 전에 솔로몬 왕의 얼굴을 피하여 애굽으로 도망하여 있었더니 이 일을 듣고 애굽에서부터 돌아오매
And it came to pass, when Jeroboam the son of Nebat , who was in Egypt , whither he had fled from the presence of Solomon the king , heard it, that Jeroboam returned out of Egypt .
3. 무리가 보내어 저를 불렀더라 여로보암과 온 이스라엘이 와서 르호보암에게 고하여 가로되
And they sent and called him. So Jeroboam and all Israel came and spake to Rehoboam , saying ,
4. 왕의 부친이 우리의 멍에를 무겁게 하였으나 왕은 이제 왕의 부친이 우리에게 시킨 고역과 메운 무거운 멍에를 가볍게 하소서 그리하시면 우리가 왕을 섬기겠나이다
Thy father made our yoke grievous : now therefore ease thou somewhat the grievous servitude of thy father , and his heavy yoke that he put upon us, and we will serve thee.
5. 르호보암이 대답하되 삼 일 후에 다시 내게로 오라 하매 백성이 가니라
And he said unto them, Come again unto me after three days . And the people departed .
6. 르호보암 왕이 그 부친 솔로몬의 생전에 그 앞에 모셨던 노인들과 의논하여 가로되 너희는 어떻게 교도하여 이 백성에게 대답하게 하겠느뇨
And king Rehoboam took counsel with the old men that had stood before Solomon his father while he yet lived , saying , What counsel give ye me to return answer to this people ?
7. 대답하여 가로되 왕이 만일 이 백성을 후대하여 기쁘게 하고 선한 말을 하시면 저희가 영영히 왕의 종이 되리이다 하나
And they spake unto him, saying , If thou be kind to this people , and please them, and speak good words to them, they will be thy servants for ever .
8. 왕이 노인의 교도하는 것을 버리고 그 앞에 모셔 있는 자기와 함께 자라난 소년들과 의논하여
But he forsook the counsel which the old men gave him, and took counsel with the young men that were brought up with him, that stood before him.
9. 가로되 너희는 어떻게 교도하여 이 백성에게 대답하게 하겠느뇨 백성이 내게 말하기를 왕의 부친이 우리에게 메운 멍에를 가볍게 하라 하였느니라
And he said unto them, What advice give ye that we may return answer to this people , which have spoken to me, saying , Ease somewhat the yoke that thy father did put upon us?
10. 함께 자라난 소년들이 왕께 고하여 가로되 이 백성들이 왕께 고하기를 왕의 부친이 우리의 멍에를 무겁게 하였으나 왕은 우리를 위하여 가볍게 하라 하였은즉 왕은 대답하시기를 나의 새끼손가락이 내 부친의 허리보다 굵으니
And the young men that were brought up with him spake unto him, saying , Thus shalt thou answer the people that spake unto thee, saying , Thy father made our yoke heavy , but make thou it somewhat lighter for us; thus shalt thou say unto them, My little finger shall be thicker than my father’s loins .
11. 내 부친이 너희로 무거운 멍에를 메게 하였으나 이제 나는 너희의 멍에를 더욱 무겁게 할지라 내 부친은 채찍으로 너희를 징치하였으나 나는 전갈로 하리라 하소서
For whereas my father put a heavy yoke upon you, I will put more to your yoke : my father chastised you with whips , but I will chastise you with scorpions .
12. 삼 일만에 여로보암과 모든 백성이 르호보암에게 나아왔으니 이는 왕이 명하여 이르기를 삼 일만에 내게로 다시 오라 하였음이라
So Jeroboam and all the people came to Rehoboam on the third day , as the king bade , saying , Come again to me on the third day .
13. 왕이 포학한 말로 대답할새 노인의 교도를 버리고
And the king answered them roughly ; and king Rehoboam forsook the counsel of the old men ,
14. 소년의 가르침을 좇아 저희에게 고하여 가로되 내 부친은 너희의 멍에를 무겁게 하였으나 나는 더할지라 내 부친은 채찍으로 너희를 징치하였으나 나는 전갈로 하리라 하니라
And answered them after the advice of the young men , saying , My father made your yoke heavy , but I will add thereto: my father chastised you with whips , but I will chastise you with scorpions .
15. 왕이 이같이 백성의 말을 듣지 아니하였으니 이 일은 하나님께로 말미암아 난 것이라 여호와께서 전에 실로 사람 아히야로 느밧의 아들 여로보암에게 고한 말씀을 응하게 하심이더라
So the king hearkened not unto the people : for the cause was of God , that the Lord might perform his word , which he spake by the hand of Ahijah the Shilonite to Jeroboam the son of Nebat .
16. 온 이스라엘이 자기들의 말을 왕이 듣지 아니함을 보고 왕에게 대답하여 가로되 우리가 다윗과 무슨 관계가 있느뇨 이새의 아들에게서 업이 없도다 이스라엘아 각각 너희 장막으로 돌아가라 다윗이여 이제 너는 네 집이나 돌아보라 하고 온 이스라엘이 그 장막으로 돌아가니라
And when all Israel saw that the king would not hearken unto them, the people answered the king , saying , What portion have we in David ? and we have none inheritance in the son of Jesse : every man to your tents , O Israel : and now, David , see to thine own house . So all Israel went to their tents .
17. 그러나 유다 성읍들에 사는 이스라엘 자손에게는 르호보암이 그 왕이 되었더라
But as for the children of Israel that dwelt in the cities of Judah , Rehoboam reigned over them.
18. 르호보암 왕이 역군의 감독 하도람을 보내었더니 이스라엘 자손이 저를 돌로 쳐 죽인지라 르호보암 왕이 급히 수레에 올라 예루살렘으로 도망하였더라
Then king Rehoboam sent Hadoram that was over the tribute ; and the children of Israel stoned him with stones , that he died . But king Rehoboam made speed to get him up to his chariot , to flee to Jerusalem .
19. 이에 이스라엘이 다윗의 집을 배반하여 오늘날까지 이르니라
And Israel rebelled against the house of David unto this day .
■ 주석 보기
【대하10:1 JFB】대하10:1-15. Rehoboam Refusing the Old Men's Good Counsel.
1. Rehoboam went to Shechem—(See on 왕상12:1). This chapter is, with a few verbal alterations, the same as in 왕상12:1-19.
【대하10:1 CWC】[REHOBOAM AND JEHOSHAPHAT]
1. Rehoboam, cc. 10-12.
The story of the rejected counsel of the older men and what came of it (c. 10) is practically as in 1 Kings 12, and furnishes an illustration of the relation of divine sovereignty to human free agency.
The fortification of Judah's cities against Israel (c. 11) was dwelt upon in the earlier books, as well as the return of the priests and Levites to Jerusalem.
Rehoboam's "wise" action (v. 23) is to be taken in the political sense. He thus gave his sons and grandsons something to do, each having a measure of independence, and being kept sufficiently apart from the others to lessen the likelihood of a cabal against the heir to the kingdom.
How long did Rehoboam remain faithful to God (11:17 and 12:1)? What punishment was inflicted for his infidelity (vv. 2-4)? How is God's goodness shown to him (v. 5), and with what result (vv. 6-8)? Note verse eight carefully. How much better to serve God than His enemies, but what bitter experience is necessary to teach this lesson (vv. 9-12). Note the reference to the heathen mother of Rehoboam (v. 13), and the reason for its record (v. 14), as showing her baneful influence on her son.
Speaking of the punishment which befell Rehoboam and Judah from Egypt, it is interesting that its record is found to-day on the walls of the Egyptian palace at Karnak. Carved nearly three millenniums ago, it is there still an impressive corroboration of Holy Writ.
2. Abijah and Asa, cc. 13-16.
These kings may be coupled, as the record of the first-named is brief. Verse two of chapter 13 does not contradict verse 20 of chapter 11, since "Michaiah" and "Maachah" are the same, and as "the daughter of Uriel," she was the grand-daughter of Absalom. Such general statements are common in the Hebrew text, and it is impossible to consider each of them.
The numbers in verse three are immense, but compare 대상21:5. The harangue of Abijah (vv. 4-12), except in its character and terms, suggests that of the Assyrian commander before Jerusalem (2 Kings 18), and seems to have been a custom in ancient warfare. What advantage is taken of this delay (vv. 13, 14)? What prevented a rout of Judah (v. 15)? How terrific was Israel's punishment (v. 17)? What was its effect in the subsequent history of Abijah's reign (v. 20)?
How far did this victory show its effects in Asa's reign (14:1)? What was his religious character (vv. 2-5)? For certain qualifications of these words compare the latter half of chapter 16. The statement in verse eight is to be taken in our sense of militia rather than a standing army. Great as was this force, what could it have accomplished against the Ethiopians (v. 9) but for God (vv. 11-14)? Which of his successors does Asa, in his faith, suggest? How is he further encouraged (15:1, 2)?
Note the story of a typical revival. Its need appears in verses 3-6, a people without God in the sense that they were without the teaching of His Word in power (v. 3), and therefore without peace (v. 5) and in affliction (v. 6). Its progress is set before us in verse eight -- courage, repentance, prayer. Its results, (vv. 9-15) -- the gathering of the people (vv. 9, 10), their offerings (v. 11), renewal of their covenant (v. 12), separation from the world (v. 13), joy and peace (v. 15). Its cause is revealed in the opening of the chapter as (1) the Spirit of God, (2) the man of God, (3) the Word of God, (4) the work of God (vv. 1, 2 and 7). O, that history would repeat itself in our day; or rather that God would once more pour out His Holy Spirit upon some prophet through whom His word would have potency as of old!
It is a mystery that Asa with such an experience should act as in chapter 16, except as we recognize the same inconsistency in ourselves. Sin makes fools of us all. As there is some confusion in the chronology here, however, it is uncertain just when this event occurred. (Compare verse one with 왕상5:33.)
It is not a sin in itself to seek a physician's aid (v. 12), but an Egyptian physician such as Asa consulted doubtless used demoniacal charms and incantations forbidden by the law of God. It is the same now. An honest physician who heals in accordance with the well understood principles of therapy may be consulted by any Christian without sin; but it is different with a "New Thought" healer, a palmist, a hypnotist, a spiritualist, a Christian Scientist, or other practitioner whose underlying philosophy is paganish and contrary to the Gospel.
The "very great burning" (v. 14) is supposed to refer to the cremation of the corpse, a custom which prevailed at that time among the Hebrews (compa계21:19, also 삼상31:12, 렘34:5 and 암6:10).
3. Jehoshaphat, cc. 17-20.
The story of this reign opens with the customary characterization of the king, which as we know from the book of Kings, was commendable, resulting in the divine blessing (17: -6). But in verses 7 to 11 something of special interest is recorded. The word "to" before each of the names should be omitted, for it was the princes themselves who were sent on this godly mission -- "the first practical measure adopted by any of the kings for the religious instruction of the people." No wonder such consequences should have resulted (vv. 10, 11). Here is the secret for a revival, viz: the instruction of the people in the Bible by the best men in the church. This is worth tons of sermons on civic righteousness and reforms, and no end of so-called evangelistic "campaigns," and religious "movements," which have so much of man in them and so little of God.
Verses 12-19 show that no monarch since Solomon equaled Jehoshaphat "in the extent of his revenue, the strength of his fortifications and the number of his troops." It pays to serve God.
Chapter 18 is the same as 1 Kings 22, which we considered in its place, commenting on the lapse it indicates. This lapse met its rebuke (19:2) and its punishment (c. 20). Note in the meantime 19:4, comparing again 17:7-11. And do not overlook 19:5-7. Judicial courts had been established earlier but here they are localized in the fenced cities. What a charge to the judges! It will be heard again when He comes who shall judge the people righteously! Verses 8-1 1 refer to a kind of supreme court established at Jerusalem.
Chapter 20 brings us face to face with a crisis in Judah (vv. 1, 2). How is it met by this pious king (vv. 3, 4)? Study the prayer, observing its argumentative character ending in an appeal (vv. 5-12). God loves to be thus argued with on the ground of His promises. Many such instances will be found later in the prophets. Compare Abraham (Gen, 18), and Moses (Exod. 32).
【대하10:1 MHCC】The ten tribes revolt from Rehoboam.
—Moderate counsels are wisest and best. Gentleness will do what violence will not do. Most people like to be accosted mildly. Good words cost only a little self-denial, yet they purchase great things. No more needs to be done to ruin men, than to leave them to their own pride and passion. Thus, whatever are the devices of men, God is doing his own work by all, and fulfilling the word which he has spoken. No man can bequeath his prosperity to his heirs any more than his wisdom; though our children will generally be affected by our conduct, whether good or bad. Let us then seek those good things which will be our own for ever; and crave the blessing of God upon our posterity, in preference to wealth or worldly exaltation.
【대하10:3 JFB】3. And they sent—rather, "for they had sent," &c. This is stated as the reason of Jeroboam's return from Egypt.
【대하10:7 JFB】7. If thou be kind to this people, and please them, and speak good words to them—In the Book of Kings [왕상12:7], the words are, "If thou wilt be a servant unto this people, and wilt serve them." The meaning in both is the same, namely, If thou wilt make some reasonable concessions, redress their grievances, and restore their abridged liberties, thou wilt secure their strong and lasting attachment to thy person and government.
【대하10:15 JFB】15-17. the king hearkened not unto the people, for the cause was of God—Rehoboam, in following an evil counsel, and the Hebrew people, in making a revolutionary movement, each acted as free agents, obeying their own will and passions. But God, who permitted the revolt of the northern tribes, intended it as a punishment of the house of David for Solomon's apostasy. That event demonstrates the immediate superintendence of His providence over the revolutions of kingdoms; and thus it affords an instance, similar to many other striking instances that are found in Scripture, of divine predictions, uttered long before, being accomplished by the operation of human passions, and in the natural course of events.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.