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■ 역대하 16장
1. 아사 왕 삼십육년에 이스라엘 왕 바아사가 유다를 치러 올라와서 라마를 건축하여 사람을 유다 왕 아사에게 왕래하지 못하게 하려한지라
In the six and thirtieth year of the reign of Asa Baasha king of Israel came up against Judah , and built Ramah , to the intent that he might let none go out or come in to Asa king of Judah .
2. 아사가 여호와의 전 곳간과 왕궁 곳간의 은금을 취하여 다메섹에 거한 아람 왕 벤하닷에게 보내며 가로되
Then Asa brought out silver and gold out of the treasures of the house of the Lord and of the king’s house , and sent to Ben–hadad king of Syria , that dwelt at Damascus , saying ,
3. 내 부친과 당신의 부친 사이에와 같이 나와 당신 사이에 약조하자 내가 당신에게 은금을 보내노니 와서 이스라엘 왕 바아사와 세운 약조를 깨뜨려서 저로 나를 떠나게 하라 하매
There is a league between me and thee, as there was between my father and thy father : behold, I have sent thee silver and gold ; go , break thy league with Baasha king of Israel , that he may depart from me.
4. 벤하닷이 아사 왕의 말을 듣고 그 군대 장관들을 보내어 이스라엘 두어 성읍을 치되 이욘과 단과 아벨마임과 납달리의 모든 국고성을 쳤더니
And Ben–hadad hearkened unto king Asa , and sent the captains of his armies against the cities of Israel ; and they smote Ijon , and Dan , and Abel–maim , and all the store cities of Naphtali .
5. 바아사가 듣고 라마 건축하는 일을 파하여 그 공역을 그친지라
And it came to pass, when Baasha heard it, that he left off building of Ramah , and let his work cease .
6. 아사 왕이 온 유다 무리를 거느리고 바아사가 라마를 건축하던 돌과 재목을 수운하여다가 게바와 미스바를 건축하였더라
Then Asa the king took all Judah ; and they carried away the stones of Ramah , and the timber thereof, wherewith Baasha was building ; and he built therewith Geba and Mizpah .
7. 때에 선견자 하나니가 유다 왕 아사에게 나아와서 이르되 왕이 아람 왕을 의지하고 왕의 하나님 여호와를 의지하지 아니한고로 아람 왕의 군대가 왕의 손에서 벗어났나이다
And at that time Hanani the seer came to Asa king of Judah , and said unto him, Because thou hast relied on the king of Syria , and not relied on the Lord thy God , therefore is the host of the king of Syria escaped out of thine hand .
8. 구스 사람과 룹 사람의 군대가 크지 아니하며 말과 병거가 심히 많지 아니하더이까 그러나 왕이 여호와를 의지한고로 여호와께서 왕의 손에 붙이셨나이다
Were not the Ethiopians and the Lubims a huge host , with very many chariots and horsemen ? yet, because thou didst rely on the Lord , he delivered them into thine hand .
9. 여호와의 눈은 온 땅을 두루 감찰하사 전심으로 자기에게 향하는 자를 위하여 능력을 베푸시나니 이 일은 왕이 망령되이 행하였은즉 이후부터는 왕에게 전쟁이 있으리이다 하매
For the eyes of the Lord run to and fro throughout the whole earth , to shew himself strong in the behalf of them whose heart is perfect toward him. Herein thou hast done foolishly : therefore from henceforth thou shalt have wars .
10. 아사가 노하여 선견자를 옥에 가두었으니 이는 그 말에 크게 노하였음이며 그 때에 아사가 또 몇 백성을 학대하였더라
Then Asa was wroth with the seer , and put him in a prison house ; for he was in a rage with him because of this thing. And Asa oppressed some of the people the same time .
11. 아사의 시종 행적은 유다와 이스라엘 열왕기에 기록되니라
And, behold, the acts of Asa , first and last , lo, they are written in the book of the kings of Judah and Israel .
12. 아사가 왕이 된지 삼십구년에 그 발이 병들어 심히 중하나 병이 있을 때에 저가 여호와께 구하지 아니하고 의원들에게 구하였더라
And Asa in the thirty and ninth year of his reign was diseased in his feet , until his disease was exceeding great: yet in his disease he sought not to the Lord , but to the physicians .
13. 아사가 위에 있은지 사십일년에 죽어 그 열조와 함께 자매
And Asa slept with his fathers , and died in the one and fortieth year of his reign .
14. 다윗 성에 자기를 위하여 파 두었던 묘실에 무리가 장사하되 그 시체를 법대로 만든 각양 향재료를 가득히 채운 상에 두고 또 위하여 많이 분향하였더라
And they buried him in his own sepulchres , which he had made for himself in the city of David , and laid him in the bed which was filled with sweet odours and divers kinds of spices prepared by the apothecaries’ art : and they made a very great burning for him.
■ 주석 보기
【대하16:1 JFB】대하16:1-14. Asa, by a League with the Syrians, Diverts Baasha from Building Ramah.
1-6. In the six and thirtieth year of the reign of Asa, Baasha … came up against Judah—Baasha had died several years before this date (왕상15:33), and the best biblical critics are agreed in considering this date to be calculated from the separation of the kingdoms, and coincident with the sixteenth year of Asa's reign. This mode of reckoning was, in all likelihood, generally followed in the book of the kings of Judah and Israel, the public annals of the time (대하16:11), the source from which the inspired historian drew his account.
Baasha … built Ramah—that is, fortified it. The blessing of God which manifestly rested at this time on the kingdom of Judah, the signal victory of Asa, the freedom and purity of religious worship, and the fame of the late national covenant, were regarded with great interest throughout Israel, and attracted a constantly increasing number of emigrants to Judah. Baasha, alarmed at this movement, determined to stem the tide; and as the high road to and from Jerusalem passed by Ramah, he made that frontier town, about six miles north of Asa's capital, a military station, where the vigilance of his sentinels would effectually prevent all passage across the boundary of the kingdom (see on 왕상15:16-22; also 렘41:9).
【대하16:1 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).
【대하16:1 MHCC】Asa seeks the aid of the Syrians, His death.
—A plain and faithful reproof was given to Asa by a prophet of the Lord, for making a league with Syria. God is displeased when he is distrusted, and when an arm of flesh is relied on, more than his power and goodness. It is foolish to lean on a broken reed, when we have the Rock of ages to rely upon. To convince Asa of his folly, the prophet shows that he, of all men, had no reason to distrust God, who had found him such a powerful Helper. The many experiences we have had of the goodness of God to us, aggravate our distrust of him. But see how deceitful our hearts are! we trust in God when we have nothing else to trust to, when need drives us to him; but when we have other things to stay on, we are apt to depend too much on them. Observe Asa's displeasure at this reproof. What is man, when God leaves him to himself! He that abused his power for persecuting God's prophet, was left to himself, to abuse it further for crushing his own subjects. Two years before he died, Asa was diseased in his feet. Making use of physicians was his duty; but trusting to them, and expecting that from them which was to be had from God only, were his sin and folly. In all conflicts and sufferings we need especially to look to our own hearts, that they may be perfect towards God, by faith, patience, and obedience.
【대하16:4 JFB】4. Ben-hadad … sent the captains of his armies … and they smote … Abelmaim—"The meadow of waters," supposed to have been situated on the marshy plain near the uppermost lake of the Jordan. The other two towns were also in the northern district of Palestine. These unexpected hostilities of his Syrian ally interrupted Baasha's fortifications at Ramah, and his death, happening soon after, prevented his resuming them.
【대하16:7 JFB】7-10. Hanani the seer came to Asa … and said—His object was to show the king his error in forming his recent league with Ben-hadad. The prophet represented the appropriation of the temple treasures to purchase the services of the Syrian mercenaries, as indicating a distrust in God most blameable with the king's experience. He added, that in consequence of this want of faith, Asa had lost the opportunity of gaining a victory over the united forces of Baasha and Ben-hadad, more splendid than that obtained over the Ethiopians. Such a victory, by destroying their armies, would have deprived them of all power to molest him in the future; whereas by his foolish and worldly policy, so unworthy of God's vicegerent, to misapply the temple treasures and corrupt the fidelity of an ally of the king of Israel, he had tempted the cupidity of the one, and increased the hostility of the other, and rendered himself liable to renewed troubles (왕상15:32). This rebuke was pungent and, from its truth and justness, ought to have penetrated and afflicted the heart of such a man as Asa. But his pride was offended at the freedom taken by the honest reprover of royalty, and in a burst of passionate resentment, he ordered Hanani to be thrown into prison.
【대하16:10 JFB】10. Asa oppressed some of the people the same time—The form or degree of this oppression is not recorded. The cause of his oppressing them was probably due to the same offense as that of Hanani—a strong expression of their dissatisfaction with his conduct in leaguing with Ben-hadad, or it may have been his maltreatment of the Lord's servant.
【대하16:12 JFB】12. Asa … was diseased in his feet—probably the gout.
yet his disease was exceeding great—better, "moved upwards" in his body, which proves the violent and dangerous type of the malady.
yet in his disease he sought not to the Lord, but to the physicians—most probably Egyptian physicians, who were anciently in high repute at foreign courts, and who pretended to expel diseases by charms, incantations, and mystic arts. Asa's fault consisted in his trusting to such physicians, while he neglected to supplicate the aid and blessing of God. The best and holiest men have been betrayed for a time into sins, but through repentance have risen again; and as Asa is pronounced a good man (대하15:17), it may be presumed that he also was restored to a better state of mind.
※ 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.