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■ 역대하 17장
1. 아사의 아들 여호사밧이 대신하여 왕이 되어 스스로 강하게 하여 이스라엘을 방비하되
And Jehoshaphat his son reigned in his stead, and strengthened himself against Israel .
2. 유다 모든 견고한 성읍에 군대를 주둔하고 또 유다 땅과 그 아비 아사의 취한바 에브라임 성읍들에 영문을 두었더라
And he placed forces in all the fenced cities of Judah , and set garrisons in the land of Judah , and in the cities of Ephraim , which Asa his father had taken .
3. 여호와께서 여호사밧과 함께 하셨으니 이는 저가 그 조상 다윗의 처음 길로 행하여 바알들에게 구하지 아니하고
And the Lord was with Jehoshaphat , because he walked in the first ways of his father David , and sought not unto Baalim ;
4. 오직 그 부친의 하나님께 구하며 그 계명을 행하고 이스라엘의 행위를 좇지 아니하였음이라
But sought to the Lord God of his father , and walked in his commandments , and not after the doings of Israel .
5. 그러므로 여호와께서 나라를 그 손에서 견고하게 하시매 유다 무리가 여호사밧에게 예물을 드렸으므로 저가 부귀와 영광이 극하였더라
Therefore the Lord stablished the kingdom in his hand ; and all Judah brought to Jehoshaphat presents ; and he had riches and honour in abundance .
6. 저가 전심으로 여호와의 도를 행하여 산당과 아세라 목상들도 유다에서 제하였더라
And his heart was lifted up in the ways of the Lord : moreover he took away the high places and groves out of Judah .
7. 저가 위에 있은지 삼년에 그 방백 벤하일과 오바댜와 스가랴와 느다넬과 미가야를 보내어 유다 여러 성읍에 가서 가르치게 하고
Also in the third year of his reign he sent to his princes , even to Ben–hail , and to Obadiah , and to Zechariah , and to Nethaneel , and to Michaiah , to teach in the cities of Judah .
8. 또 저희와 함께 레위 사람 스마야와 느다냐와 스바댜와 아사헬과 스미라못과 여호나단과 아도니야와 도비야와 도바도니야 등 레위 사람을 보내고 또 저희와 함께 제사장 엘리사마와 여호람을 보내었더니
And with them he sent Levites , even Shemaiah , and Nethaniah , and Zebadiah , and Asahel , and Shemiramoth , and Jehonathan , and Adonijah , and Tobijah , and Tob–adonijah , Levites ; and with them Elishama and Jehoram , priests .
9. 저희가 여호와의 율법 책을 가지고 유다에서 가르치되 그 모든 성읍으로 순행하며 인민을 가르쳤더라
And they taught in Judah , and had the book of the law of the Lord with them, and went about throughout all the cities of Judah , and taught the people .
10. 여호와께서 유다 사면 열국에 두려움을 주사 여호사밧과 싸우지 못하게 하시매
And the fear of the Lord fell upon all the kingdoms of the lands that were round about Judah , so that they made no war against Jehoshaphat .
11. 블레셋 중에서는 여호사밧에게 예물을 드리며 은으로 공을 바쳤고 아라비아 사람도 짐승떼 곧 수양 칠천칠백과 수염소 칠천칠백을 드렸더라
Also some of the Philistines brought Jehoshaphat presents , and tribute silver ; and the Arabians brought him flocks , seven thousand and seven hundred rams , and seven thousand and seven hundred he goats .
12. 여호사밧이 점점 강대하여 유다에 견고한 채와 국고성을 건축하고
And Jehoshaphat waxed great exceedingly ; and he built in Judah castles , and cities of store .
13. 유다 각 성에 역사를 많이 하고 또 예루살렘에 크게 용맹한 군사를 두었으니
And he had much business in the cities of Judah : and the men of war , mighty men of valour , were in Jerusalem .
14. 군사의 수효가 그 족속대로 이러하니라 유다에 속한 천부장 중에는 아드나가 으뜸이 되어 큰 용사 삼십만을 거느렸고
And these are the numbers of them according to the house of their fathers : Of Judah , the captains of thousands ; Adnah the chief , and with him mighty men of valour three hundred thousand .
15. 그 다음은 장관 여호하난이니 이십팔만을 거느렸고
And next to him was Jehohanan the captain , and with him two hundred and fourscore thousand .
16. 그 다음은 시그리의 아들 아마시야니 저는 자기를 여호와께 즐거이 드린 자라 큰 용사 이십만을 거느렸고
And next him was Amasiah the son of Zichri , who willingly offered himself unto the Lord ; and with him two hundred thousand mighty men of valour .
17. 베냐민에 속한 자 중에 큰 용사 엘리아다는 활과 방패를 잡은 자 이십만을 거느렸고
And of Benjamin ; Eliada a mighty man of valour , and with him armed men with bow and shield two hundred thousand .
18. 그 다음은 여호사밧이라 싸움을 예비한 자 십팔만을 거느렸으니
And next him was Jehozabad , and with him an hundred and fourscore thousand ready prepared for the war .
19. 이는 다 왕을 섬기는 자요 이 외에 또 온 유다 견고한 성에 왕이 군사를 두었더라
These waited on the king , beside those whom the king put in the fenced cities throughout all Judah .
■ 주석 보기
【대하17:1 JFB】대하17:1-6. Jehoshaphat Reigns Well and Prospers.
1. Jehoshaphat … strengthened himself against Israel—The temper and proceedings of the kings of Israel rendered it necessary for him to prepare vigorous measures of defense on the northern frontier of his kingdom. These consisted in filling all the fortresses with their full complement of troops and establishing military stations in various parts of the country, as well as in the cities of Mount Ephraim, which belonged to Jehoshaphat (대하15:8).
【대하17:1 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).
【대하17:1 MHCC】Jehoshaphat promotes religion in Judah, His prosperity.
—Jehoshaphat found his people generally very ignorant, and therefore endeavoured to have them well taught. The public teaching of the word of God forms, in all ages, the great method of promoting the power of godliness. Thereby the understanding is informed, the conscience is awakened and directed. We have a particular account of Jehoshaphat's prosperity. But it was not his formidable army that restrained the neighbouring nations from attempting any thing against Israel, but the fear of God which fell upon them, when Jehoshaphat reformed his country, and set up a preaching ministry in it. The ordinances of God are more the strength and safety of a kingdom, than soldiers and weapons of war. The Bible requires use to notice the hand of God in every event, yet this is little regarded. But let all employ the talents they have: be faithful, even in that which is little. Set up the worship of God in your houses. The charge of a family is important. Why should you not instruct them as Jehoshaphat did his subjects, in the book of the law of the Lord. But be consistent. Do not recommend one thing, and practise another. Begin with yourselves. Seek to the Lord God of Israel, then call upon children and servants to follow your example.
【대하17:3 JFB】3-5. he walked in the first ways of his father David—He imitated the piety of his great ancestor in the early part of his reign before he made those unhappy lapses which dishonored his character.
and sought not unto Baalim—a term used for idols generally in contradistinction to the Lord God of his father.
【대하17:4 JFB】4. and not after the doings of Israel—He observed with scrupulous fidelity, and employed his royal influence to support the divine institutions as enacted by Moses, abhorring that spurious and unlawful calf-worship that now formed the established religion in Israel. Being thus far removed, alike from gross idolatry and Israelitish apostasy, and adhering zealously to the requirements of the divine law, the blessing of God rested on his government. Ruling in the fear of God, and for the good of his subjects, "the Lord established the kingdom in his hand."
【대하17:5 JFB】5. all Judah brought … presents—This was customary with the people generally at the beginning of a reign (삼상10:27), and with the nobles and high functionaries yearly afterwards. They were given in the form of voluntary offerings, to avoid the odious idea of a tax or tribute.
【대하17:6 JFB】6. his heart was lifted up in the ways of the Lord—Full of faith and piety, he possessed zeal and courage to undertake the reformation of manners, to suppress all the works and objects of idolatry (see on 대하20:33), and he held out public encouragement to the pure worship of God.
【대하17:7 JFB】대하17:7-11. He Sends Levites to Teach in Judah.
7-11. Also in the third year of his reign he sent to his princes, … to teach in the cities of Judah—The ordinary work of teaching devolved on the priests. But extraordinary commissioners were appointed, probably to ascertain whether the work had been done or neglected. This deputation of five princes, assisted by two priests and nine Levites, was to make a circuit of the towns in Judah. It is the first practical measure we read of as being adopted by any of the kings for the religious instruction of the people. Time and unbroken opportunities were afforded for carrying out fully this excellent plan of home education, for the kingdom enjoyed internal tranquillity as well as freedom for foreign wars. It is conformable to the pious style of the sacred historian to trace this profound peace to the "fear of the Lord having fallen on all kingdoms of the lands that were round about Judah."
【대하17:9 JFB】9. the book of the law—that is, either the whole Pentateuch or only the book of Deuteronomy, which contains an abridgment of it.
【대하17:11 JFB】11. Also some of the Philistines brought Jehoshaphat presents, and tribute silver—either they had been his tributaries, or they were desirous of securing his valuable friendship, and now made a voluntary offer of tribute. Perhaps they were the Philistines who had submitted to the yoke of David (삼하8:1; 시60:8).
the Arabians—the nomad tribes on the south of the Dead Sea, who, seeking the protection of Jehoshaphat after his conquest of Edom, paid their tribute in the way most suitable to their pastoral habits—the present of so many head of cattle.
【대하17:12 JFB】대하17:12-19. His Greatness, Captains, and Armies.
【대하17:14 JFB】14. these are the numbers—The warriors were arranged in the army according to their fathers houses. The army of Jehoshaphat, commanded by five great generals and consisting of five unequal divisions, comprised one million one hundred and sixty thousand men, without including those who garrisoned the fortresses. No monarch, since the time of Solomon, equalled Jehoshaphat in the extent of his revenue, in the strength of his fortifications, and in the number of his troops.
※ 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.