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■ 역대하 14장
1. 아비야가 그 열조와 함께 자매 다윗 성에 장사되고 그 아들 아사가 대신하여 왕이 되니 그 시대에 그 땅이 십 년을 평안하니라
So Abijah slept with his fathers , and they buried him in the city of David : and Asa his son reigned in his stead. In his days the land was quiet ten years .
2. 아사가 그 하나님 여호와 보시기에 선과 정의를 행하여
And Asa did that which was good and right in the eyes of the Lord his God :
3. 이방 제단과 산당을 없이하고 주상을 훼파하며 아세라 상을 찍고
For he took away the altars of the strange gods, and the high places , and brake down the images , and cut down the groves :
4. 유다 사람을 명하여 그 열조의 하나님 여호와를 구하게 하며 그 율법과 명령을 행하게 하고
And commanded Judah to seek the Lord God of their fathers , and to do the law and the commandment .
5. 또 유다 모든 성읍에서 산당과 태양상을 없이하매 나라가 그 앞에서 평안함을 얻으니라
Also he took away out of all the cities of Judah the high places and the images : and the kingdom was quiet before him.
6. 여호와께서 아사에게 평안을 주셨으므로 그 땅이 평안하여 여러해 싸움이 없은지라 저가 견고한 성읍들을 유다에 건축하니라
And he built fenced cities in Judah : for the land had rest , and he had no war in those years ; because the Lord had given him rest .
7. 아사가 일찍이 유다 사람에게 이르되 우리가 우리 하나님 여호와를 찾았으므로 이 땅이 아직 우리 앞에 있나니 우리가 이 성읍들을 건축하고 그 주위에 성곽과 망대와 문과 빗장을 만들자 우리가 주를 찾았으므로 주께서 우리에게 사방의 평안을 주셨느니라 하고 이에 저희가 성읍을 형통하게 건축하였더라
Therefore he said unto Judah , Let us build these cities , and make about them walls , and towers , gates , and bars , while the land is yet before us; because we have sought the Lord our God , we have sought him, and he hath given us rest on every side . So they built and prospered .
8. 아사의 군대는 유다 중에서 큰 방패와 창을 잡는 자가 삼십만이요 베냐민 중에서 작은 방패를 잡으며 활을 당기는 자가 이십팔만이라 다 큰 용사더라
And Asa had an army of men that bare targets and spears , out of Judah three hundred thousand ; and out of Benjamin , that bare shields and drew bows , two hundred and fourscore thousand : all these were mighty men of valour .
9. 구스 사람 세라가 저희를 치려하여 군사 백만과 병거 삼백 승을 거느리고 마레사에 이르매
And there came out against them Zerah the Ethiopian with an host of a thousand thousand , and three hundred chariots ; and came unto Mareshah .
10. 아사가 마주 나아가서 마레사의 스바다 골짜기에 진치고
Then Asa went out against him, and they set the battle in array in the valley of Zephathah at Mareshah .
11. 그 하나님 여호와께 부르짖어 가로되 여호와여 강한 자와 약한 자 사이에는 주 밖에 도와 줄 이가 없사오니 우리 하나님 여호와여 우리를 도우소서 우리가 주를 의지하오며 주의 이름을 의탁하옵고 이 많은 무리를 치러 왔나이다 여호와여 주는 우리 하나님이시오니 원컨대 사람으로 주를 이기지 못하게 하옵소서 하였더니
And Asa cried unto the Lord his God , and said , Lord , it is nothing with thee to help , whether with many , or with them that have no power : help us, O Lord our God ; for we rest on thee, and in thy name we go against this multitude . O Lord , thou art our God ; let not man prevail against thee.
12. 여호와께서 구스 사람을 아사와 유다 사람 앞에서 쳐서 패하게 하시니 구스 사람이 도망하는지라
So the Lord smote the Ethiopians before Asa , and before Judah ; and the Ethiopians fled .
13. 아사와 그 좇는 자가 구스 사람을 쫓아 그랄까지 이르매 이에 구스 사람이 엎드러지고 살아 남은 자가 없었으니 이는 여호와 앞에서와 그 군대 앞에서 패망하였음이라 노략한 물건이 심히 많았더라
And Asa and the people that were with him pursued them unto Gerar : and the Ethiopians were overthrown , that they could not recover themselves; for they were destroyed before the Lord , and before his host ; and they carried away very much spoil .
14. 여호와께서 그랄 사면 모든 성읍 백성을 두렵게 하시니 무리가 그 모든 성읍을 치고 그 가운데 있는 많은 물건을 노략하고
And they smote all the cities round about Gerar ; for the fear of the Lord came upon them: and they spoiled all the cities ; for there was exceeding much spoil in them.
15. 또 짐승 지키는 천막을 치고 양과 약대를 많이 이끌고 예루살렘으로 돌아왔더라
They smote also the tents of cattle , and carried away sheep and camels in abundance , and returned to Jerusalem .
■ 주석 보기
【대하14:1 JFB】대하14:1-5. Asa Destroys Idolatry.
1. In his days the land was quiet ten years—This long interval of peace was the continued effect of the great battle of Zemaraim (compare 왕상15:11-14).
【대하14:1 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).
【대하14:1 MHCC】Asa's piety, He strengthens his kingdom.
—Asa aimed at pleasing God, and studied to approve himself to him. Happy those that walk by this rule, not to do that which is right in their own eyes, or in the eye of the world, but which is so in God's sight. We find by experience that it is good to seek the Lord; it gives us rest; while we pursue the world, we meet with nothing but vexation. Asa consulted with his people how to make a good use of the peace they enjoyed; and concluded with them that they must not be idle, nor secure. A formidable army of Ethiopians invaded Asa's kingdom. This evil came upon them, that their faith in God might be tried. Asa's prayer is short, but it is the real language of faith and expectation from God. When we go forth in God's name, we cannot but prosper, and all things work together for the good of those whom he favours.
【대하14:2 JFB】2. Asa did that which was good and right—(compare 왕상15:14). Still his character and life were not free from faults (대하16:7, 10, 12).
【대하14:3 JFB】3. brake down the images—of Baal (see on 대하34:4; 레26:30).
cut down the groves—rather, "Asherim."
【대하14:5 JFB】5. he took away … the high places—that is, those devoted to idolatrous rites.
took away out of all the cities of Judah the high places and the images—All public objects and relics of idolatry in Jerusalem and other cities through his kingdom were destroyed; but those high places where God was worshipped under the figure of an ox, as at Beth-el, were allowed to remain (왕상15:14); so far the reformation was incomplete.
【대하14:6 JFB】대하14:6-8. Having Peace, He Strengthens His Kingdom with Forts and Armies.
6. he built fenced cities in Judah—(See on 왕상15:22).
【대하14:7 JFB】7. while the land is yet before us—that is, while we have free and undisputed progress everywhere; no foe is near; but, as this happy time of peace may not last always and the kingdom is but small and weak, let us prepare suitable defenses in case of need. He had also an army of five hundred eighty thousand men. Judah furnished the heavily armed soldiers, and Benjamin the archers. This large number does not mean a body of professional soldiers, but all capable of bearing arms and liable to be called into service.
【대하14:9 JFB】대하14:9-15. He Overcomes Zerah, and Spoils the Ethiopians.
9. there came out against them Zerah the Ethiopian—This could not have been from Ethiopia south of the cataracts of the Nile, for in the reign of Osorkon I, successor of Shishak, no foreign army would have been allowed a free passage through Egypt. Zerah must, therefore, have been chief of the Cushites, or Ethiopians of Arabia, as they were evidently a nomad horde who had a settlement of tents and cattle in the neighborhood of Gerar.
a thousand thousand, and three hundred chariots—"Twenty camels employed to carry couriers upon them might have procured that number of men to meet in a short time. As Zerah was the aggressor, he had time to choose when he would summon these men and attack the enemy. Every one of these Cushite shepherds, carrying with them their own provisions of flour and water, as is their invariable custom, might have fought with Asa without eating a loaf of Zerah's bread or drinking a pint of his water" [Bruce,Travels].
【대하14:10 JFB】10. Then Asa went out against him, and they set the battle in array … at Mareshah—one of the towns which Rehoboam fortified (대하11:8), near a great southern pass in the low country of Judah (수15:44). The engagement between the armies took place in a plain near the town, called "the valley of Zephathah," supposed to be the broad way coming down Beit Jibrin towards Tell Es-Safren [Robinson].
【대하14:11 JFB】11-13. Asa cried unto the Lord his God—Strong in the confidence that the power of God was able to give the victory equally with few as with many, the pious king marched with a comparatively small force to encounter the formidable host of marauders at his southern frontier. Committing his cause to God, he engaged in the conflict—completely routed the enemy, and succeeded in obtaining, as the reward of his victory, a rich booty in treasure and cattle from the tents of this pastoral horde.
※ 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.