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■ 열왕기상 12장
1. 르호보암이 세겜으로 갔으니 이는 온 이스라엘이 저로 왕을 삼고자 하여 세겜에 이르렀음이더라
And Rehoboam went to Shechem : for all Israel were come to Shechem to make him king .
2. 느밧의 아들 여로보암이 전에 솔로몬 왕의 얼굴을 피하여 애굽으로 도망하여 있었더니 이제 그 소문을 듣고 오히려 애굽에 있는 중에
And it came to pass, when Jeroboam the son of Nebat , who was yet in Egypt , heard of it, (for he was fled from the presence of king Solomon , and Jeroboam dwelt in Egypt ;)
3. 무리가 보내어 저를 불렀더라 여로보암과 이스라엘의 온 회중이 와서 르호보암에게 고하여 가로되
That they sent and called him. And Jeroboam and all the congregation of Israel came , and spake unto 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 make thou the grievous service of thy father , and his heavy yoke which he put upon us, lighter , and we will serve thee.
5. 르호보암이 대답하되 갔다가 삼 일 후에 다시 내게로 오라 하매 백성이 가니라
And he said unto them, Depart yet for three days , then come again to me. 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 consulted with the old men , that stood before Solomon his father while he yet lived , and said , How do ye advise that I may answer this people ?
7. 대답하여 가로되 왕이 만일 오늘날 이 백성의 종이 되어 저희를 섬기고 좋은 말로 대답하여 이르시면 저희가 영영히 왕의 종이 되리이다 하나
And they spake unto him, saying , If thou wilt be a servant unto this people this day , and wilt serve them, and answer them, and speak good words to them, then 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 of the old men , which they had given him, and consulted with the young men that were grown up with him, and which 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 counsel give ye that we may answer this people , who have spoken to me, saying , Make the yoke which thy father did put upon us lighter ?
10. 함께 자라난 소년들이 왕께 고하여 가로되 이 백성들이 왕께 고하기를 왕의 부친이 우리의 멍에를 무겁게 하였으나 왕은 우리를 위하여 가볍게 하라 하였은즉 왕은 대답하기를 나의 새끼손가락이 내 부친의 허리보다 굵으니
And the young men that were grown up with him spake unto him, saying , Thus shalt thou speak unto this people that spake unto thee, saying , Thy father made our yoke heavy , but make thou it lighter unto 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 너희를 징치하리라 하소서
And now whereas my father did lade you with a heavy yoke , I will add to your yoke : my father hath 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 the third day , as the king had appointed , saying , Come to me again the third day .
13. 왕이 포악한 말로 백성에게 대답할새 노인의 교도를 버리고
And the king answered the people roughly , and forsook the old men’s counsel that they gave him;
14. 소년의 가르침을 좇아 저희에게 고하여 가로되 내 부친은 너희의 멍에를 무겁게 하였으나 나는 너희의 멍에를 더욱 무겁게 할지라 내 부친은 채찍으로 너희를 징치하였으나 나는 전갈로 너희를 징치하리라 하니라
And spake to them after the counsel of the young men , saying , My father made your yoke heavy , and I will add to your yoke : my father also chastised you with whips , but I will chastise you with scorpions .
15. 왕이 이같이 백성의 말을 듣지 아니하였으니 이 일은 여호와께로 말미암아 난 것이라 여호와께서 전에 실로 사람 아히야로 느밧의 아들 여로보암에게 고한 말씀을 응하게 하심이더라
Wherefore the king hearkened not unto the people ; for the cause was from the Lord , that he might perform his saying , which the Lord spake by Ahijah the Shilonite unto 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 너희의 장막으로 돌아가라 다윗이여 이제 너는 네 집이나 돌아보라 하고 이스라엘이 그 장막으로 돌아가니라
So when all Israel saw that the king hearkened not unto them, the people answered the king , saying , What portion have we in David ? neither have we inheritance in the son of Jesse : to your tents , O Israel : now see to thine own house , David . So Israel departed unto their tents .
17. 그러나 유다 성읍들에 사는 이스라엘 자손에게는 르호보암이 그 왕이 되었더라
But as for the children of Israel which dwelt in the cities of Judah , Rehoboam reigned over them.
18. 르호보암 왕이 역군의 감독 아도니람을 보내었더니 온 이스라엘이 저를 돌로 쳐 죽인지라 르호보암 왕이 급히 수레에 올라 예루살렘으로 도망하였더라
Then king Rehoboam sent Adoram , who was over the tribute ; and all Israel stoned him with stones , that he died . Therefore king Rehoboam made speed to get him up to his chariot , to flee to Jerusalem .
19. 이에 이스라엘이 다윗의 집을 배반하여 오늘날까지 이르렀더라
So Israel rebelled against the house of David unto this day .
20. 온 이스라엘이 여로보암의 돌아왔다 함을 듣고 보내어 저를 공회로 청하여다가 온 이스라엘의 왕을 삼았으니 유다 지파 외에는 다윗의 집을 좇는 자가 없으니라
And it came to pass, when all Israel heard that Jeroboam was come again , that they sent and called him unto the congregation , and made him king over all Israel : there was none that followed the house of David , but the tribe of Judah only.
21. 르호보암이 예루살렘에 이르러 유다 온 족속과 베냐민 지파를 모으니 택한 용사가 십 팔만이라 이스라엘 족속과 싸워 나라를 회복하여 솔로몬의 아들 르호보암에게 돌리려 하더니
And when Rehoboam was come to Jerusalem , he assembled all the house of Judah , with the tribe of Benjamin , an hundred and fourscore thousand chosen men , which were warriors , to fight against the house of Israel , to bring the kingdom again to Rehoboam the son of Solomon .
22. 하나님의 말씀이 하나님의 사람 스마야에게 임하여 가라사대
But the word of God came unto Shemaiah the man of God , saying ,
23. 솔로몬의 아들 유다 왕 르호보암과 유다와 베냐민 온 족속과 또 그 남은 백성에게 고하여 이르기를
Speak unto Rehoboam , the son of Solomon , king of Judah , and unto all the house of Judah and Benjamin , and to the remnant of the people , saying ,
24. 여호와의 말씀이 너희는 올라가지 말라 너희 형제 이스라엘 자손과 싸우지 말고 각기 집으로 돌아가라 이 일이 내게로 말미암아 난 것이라 하셨다 하라 하신지라 저희가 여호와의 말씀을 듣고 그 말씀을 좇아 돌아갔더라
Thus saith the Lord , Ye shall not go up , nor fight against your brethren the children of Israel : return every man to his house ; for this thing is from me. They hearkened therefore to the word of the Lord , and returned to depart , according to the word of the Lord .
25. 여로보암이 에브라임 산지에 세겜을 건축하고 거기서 살며 또 거기서 나가서 부느엘을 건축하고
Then Jeroboam built Shechem in mount Ephraim , and dwelt therein; and went out from thence, and built Penuel .
26. 그 마음에 스스로 이르기를 나라가 이제 다윗의 집으로 돌아가리로다
And Jeroboam said in his heart , Now shall the kingdom return to the house of David :
27. 만일 이 백성이 예루살렘에 있는 여호와의 전에 제사를 드리고자 하여 올라가면 이 백성의 마음이 유다 왕 된 그 주 르호보암에게로 돌아가서 나를 죽이고 유다 왕 르호보암에게로 돌아가리로다 하고
If this people go up to do sacrifice in the house of the Lord at Jerusalem , then shall the heart of this people turn again unto their lord , even unto Rehoboam king of Judah , and they shall kill me, and go again to Rehoboam king of Judah .
28. 이에 계획하고 두 금송아지를 만들고 무리에게 말하기를 너희가 다시는 예루살렘에 올라갈 것이 없도다 이스라엘아 이는 너희를 애굽 땅에서 인도하여 올린 너희 신이라 하고
Whereupon the king took counsel , and made two calves of gold , and said unto them, It is too much for you to go up to Jerusalem : behold thy gods , O Israel , which brought thee up out of the land of Egypt .
29. 하나는 벧엘에 두고 하나는 단에 둔지라
And he set the one in Beth–el , and the other put he in Dan .
30. 이 일이 죄가 되었으니 이는 백성들이 단까지 가서 그 하나에게 숭배함이더라
And this thing became a sin : for the people went to worship before the one , even unto Dan .
31. 저가 또 산당들을 짓고 레위 자손 아닌 보통 백성으로 제사장을 삼고
And he made an house of high places , and made priests of the lowest of the people , which were not of the sons of Levi .
32. 팔월 곧 그 달 십오일로 절기를 정하여 유다의 절기와 비슷하게 하고 단에 올라가되 벧엘에서 그와 같이 행하여 그 만든 송아지에게 제사를 드렸으며 그 지은 산당의 제사장은 벧엘에서 세웠더라
And Jeroboam ordained a feast in the eighth month , on the fifteenth day of the month , like unto the feast that is in Judah , and he offered upon the altar . So did he in Beth–el , sacrificing unto the calves that he had made : and he placed in Beth–el the priests of the high places which he had made .
33. 저가 자기 마음대로 정한 달 곧 팔월 십오일로 이스라엘 자손을 위하여 절기로 정하고 벧엘에 쌓은 단에 올라가서 분향하였더라
So he offered upon the altar which he had made in Beth–el the fifteenth day of the eighth month , even in the month which he had devised of his own heart ; and ordained a feast unto the children of Israel : and he offered upon the altar , and burnt incense .
■ 주석 보기
【왕상12:1 JFB】왕상12:1-5. Refusing the Old Men's Counsel.
1. Rehoboam went to Shechem—He was the oldest, and perhaps the only son of Solomon, and had been, doubtless, designated by his father heir to the throne, as Solomon had been by David. The incident here related took place after the funeral obsequies of the late king and the period for public mourning had past. When all Israel came to make him king, it was not to exercise their old right of election (삼상10:19-21), for, after God's promise of the perpetual sovereignty to David's posterity, their duty was submission to the authority of the rightful heir; but their object was, when making him king, to renew the conditions and stipulations to which their constitutional kings were subject (삼상10:25). To the omission of such rehearsing which, under the peculiar circumstances in which Solomon was made king, they were disposed to ascribe the absolutism of his government.
Shechem—This ancient, venerable, and central town was the place of convocation; and it is evident, if not from the appointment of that place, at least from the tenor of their language, and the concerted presence of Jeroboam [왕상12:3], that the people were determined on revolt.
【왕상12:1 CWC】[EARLY DAYS OF THE TWO KINGDOMS]
1. Cause of the Division, 12:1-25.
Verses 2-4 look as though there were a preconcerted purpose to revolt, and yet who can tell what a different history might have followed had the new king heeded wiser counsel?
Note the reason of the protest, which was not Solomon's idolatry and the heathenism he introduced, but their pecuniary burdens; their civil oppression, rather than their religious wrongs. It is still so, and political reform looks only on the surface and never takes into account the root of difficulties. Had Solomon kept true to God the people would not have been oppressed; but the latter were blinded as to this because they had become partakers of his sins. They, too, loved the heathen worship and only murmured at its cost.
And yet there was an overruling cause why Rehoboam hearkened to the younger men, for God had intended to inflict punishment (v. 15).
Rehoboam seems to have been incredulous as to the reality of the revolt; but if so, what event opened his eyes (v. 18)? What action is now taken by him (v. 21), and why is it brought to a standstill (vv. 23-25).
2. Jeroboam's Folly, w. 26-33.
To "build" Shechem and Penuel meant probably to fortify them as protection from attack (v. 25.)
Had Jeroboam ground for thinking as is recorded in verses 26 and 27 (Compa계11:37, 38.) He had become familiar with calf worship in Egypt (v. 28), but in any event Solomon himself had prepared the people thus to be led astray.
Notice that it was for political reasons Jeroboam did this (v. 27). He had no intention of throwing off the yoke of Jehovah altogether, but was foolish enough to think He could be worshipped in one way as well as another. Why was he compelled to make priests "from among all the people" (Revised Version)? (Compare again 대하11:12, 13). What change did he make as to the time of the feast of tabernacles? (Compare v. 32 with 레23:33, 34.) Where did he get the idea (v. 33)?
3. A Preliminary Warning, c. 13.
The story of this chapter, although containing supernatural wonders, is in the recital and meaning very plain. Jeroboam has his chance to repent and turn to the Lord if he will, but his heart is set to do evil.
No one knows the name of the prophet (v. 1) who, although a "man of God," acted so unworthily as to be denied the honor of its record. Note the prophecy he uttered and compare its fulfillment, over 300 years later, in 왕하23:15, 16. This has been cited as one of the most remarkable prophecies in Holy Writ, "whose definiteness and minuteness stand in marked contrast to the obscure oracles of the heathen." What sign was given to its ultimate fulfillment (v. 3)? What personal judgment fell on the king and why (v. 4)? Do you think he was genuine in his invitation (v. 7)?
And the prophet referred to in the subsequent verses, if he were ever a servant of the Lord, surely he was a castaway now (고전9:27)? What a warning his conduct brings before Christian workers today! Could his motive have been to curry favor with the King? How many supernatural events can be counted in verses 20-29? (Compare 왕하23:15-18.)
4. A Final Judgment, 14:1-20.
Taking verses 1 and 2 together, how do they reveal Jeroboam's hypocrisy, political caution, fear and ignorance?
The Lord's commendation of David as contrasted with Jeroboam (v. 8) is to be considered in the light of the pure worship the former maintained in accordance with the divine law. It does not mean that David never sinned, although, of course, even in that he differed from Jeroboam because he repented of his sin. The phrase in verse 10 refers to "a man child" and is so rendered in the Revised Version.
What "good" was found in Abijah (v. 13) is not stated, but doubtless he was not in sympathy with all his father's wickedness and idolatry.
Note the earliest prediction of the captivity of Israel by the Assyrians as it subsequently came to pass (v. 15 compared with 왕하17:6).
5. Rehoboam's Iniquity and its Result, vv. 21-31.
What allusion in verse 21 furnishes a hint as to the reason of Rehoboam's apostasy (vv. 22-24? What judgment falls on him and his people (vv. 25, 26)?
We should not misunderstand "the book of the chronicles" (v. 29), as meaning the book of the Old Testament bearing that name, but only one of the customary records of the kings. Neither should we imagine verse 30 to be a contradiction of chapter 12:21-24, as the former (v. 30) may refer to skirmishes in contrast with an aggressive war of conquest.
【왕상12:1 MHCC】The tribes complained not to Rehoboam of his father's idolatry, and revolt from God. That which was the greatest grievance, was none to them; so careless were they in matters of religion, if they might live at ease, and pay no taxes. Factious spirits will never want something to complain of. And when we see the Scripture account of Solomon's reign; the peace, wealth, and prosperity Israel then enjoyed; we cannot doubt but that their charges were false, or far beyond the truth. Rehoboam answered the people according to the counsel of the young men. Never was man more blinded by pride, and desire of arbitrary power, than which nothing is more fatal. God's counsels were hereby fulfilled. He left Rehoboam to his own folly, and hid from his eyes the things which belonged to his peace, that the kingdom might be rent from him. God serves his own wise and righteous purposes by the imprudences and sins of men. Those that lose the kingdom of heaven, throw it away, as Rehoboam, by wilfulness and folly.
【왕상12:4 JFB】4. Thy father made our yoke grievous—The splendor of Solomon's court and the magnitude of his undertakings being such, that neither the tribute of dependent states, nor the presents of foreign princes, nor the profits of his commercial enterprises, were adequate to carry them on, he had been obliged, for obtaining the necessary revenue, to begin a system of heavy taxation. The people looked only to the burdens, not to the benefits they derived from Solomon's peaceful and prosperous reign—and the evils from which they demanded deliverance were civil oppressions, not idolatry, to which they appear to have been indifferent or approving.
【왕상12:5 JFB】5-8. he said … Depart yet for three days—It was prudent to take the people's demand into calm and deliberate consideration. Whether, had the advice of the sage and experienced counsellors been followed, any good result would have followed, it is impossible to say. It would at least have removed all pretext for the separation. [See on 대하10:7.] But he preferred the counsel of his young companions (not in age, for they were all about forty-one, but inexperienced), who recommended prompt and decisive measures to quell the malcontents.
【왕상12:11 JFB】11. whips … scorpions—The latter [instruments], as contrasted with the former, are supposed to mean thongs thickly set with sharp iron points, used in the castigation of slaves.
【왕상12:15 JFB】15-18. the king hearkened not unto the people, for the cause was from the Lord—That was the overruling cause. Rehoboam's weakness (전2:18, 19) and inexperience in public affairs has given rise to the probable conjecture, that, like many other princes in the East, he had been kept secluded in the harem till the period of his accession (전4:14), his father being either afraid of his aspiring to the sovereignty, like the two sons of David, or, which is more probable, afraid of prematurely exposing his imbecility. The king's haughty and violent answer to a people already filled with a spirit of discontent and exasperation, indicated so great an incapacity to appreciate the gravity of the crisis, so utter a want of common sense, as to create a belief that he was struck with judicial blindness. It was received with mingled scorn and derision. The revolt was accomplished, and yet so quietly, that Rehoboam remained in Shechem, fancying himself the sovereign of a united kingdom, until his chief tax gatherer, who had been most imprudently sent to treat with the people, had been stoned to death. This opened his eyes, and he fled for security to Jerusalem.
【왕상12:16 MHCC】The people speak unbecomingly of David. How soon are good men, and their good services to the public, forgotten ! These considerations should reconcile us to our losses and troubles, that God is the Author of them, and our brethren the instruments: let us not meditate revenge. Rehoboam and his people hearkened to the word of the Lord. When we know God's mind, we must submit, how much soever it crosses our own mind. If we secure the favour of God, not all the universe can hurt us.
【왕상12:20 JFB】왕상12:20-33. Jeroboam Made King over Them.
20-24. when all Israel heard that Jeroboam was come again—This verse closes the parenthetical narrative begun at 왕상12:2, and 왕상12:21-24 resume the history from 왕상12:1. Rehoboam determined to assert his authority by leading a large force into the disaffected provinces. But the revolt of the ten tribes was completed when the prophet Shemaiah ordered, in the Lord's name, an abandonment of any hostile measures against the revolutionists. The army, overawed by the divine prohibition, dispersed, and the king was obliged to submit.
【왕상12:25 JFB】25. Jeroboam built Shechem—destroyed by Abimelech (유9:1-49). It was rebuilt, and perhaps fortified, by Jeroboam, as a royal residence.
built Penuel—a ruined city with a tower (유8:9), east of Jordan, on the north bank of the Jabbok. It was an object of importance to restore this fortress (as it lay on the caravan road from Gilead to Damascus and Palmyra) and to secure his frontier on that quarter.
【왕상12:25 MHCC】Jeroboam distrusted the providence of God; he would contrive ways and means, and sinful ones too, for his own safety. A practical disbelief of God's all-sufficiency is at the bottom of all our departures from him. Though it is probable he meant his worship for Jehovah the God of Israel, it was contrary to the Divine law, and dishonourable to the Divine majesty to be thus represented. The people might be less shocked at worshipping the God of Israel under an image, than if they had at once been asked to worship Baal; but it made way for that idolatry. Blessed Lord, give us grace to reverence thy temple, thine ordinances, thine house of prayer, thy sabbaths, and never more, like Jeroboam, to set up in our hearts any idol of abomination. Be thou to us every thing precious; do thou reign and rule in our hearts, the hope of glory.
【왕상12:26 JFB】26-32. Jeroboam said in his heart, Now shall the kingdom return to the house of David—Having received the kingdom from God, he should have relied on the divine protection. But he did not. With a view to withdraw the people from the temple and destroy the sacred associations connected with Jerusalem, he made serious and unwarranted innovations on the religious observances of the country, on pretext of saving the people the trouble and expense of a distant journey. First, he erected two golden calves—the young bulls, Apis and Mnevis, as symbols (in the Egyptian fashion) of the true God, and the nearest, according to his fancy, to the figures of the cherubim. The one was placed at Dan, in the northern part of his kingdom; the other at Beth-el, the southern extremity, in sight of Jerusalem, and in which place he probably thought God was as likely to manifest Himself as at Jerusalem (창32:1-32; 왕하2:2). The latter place was the most frequented—for the words (왕상12:30) should be rendered, "the people even to Dan went to worship before the one" (렘48:13; 암4:4, 5; 5:5; 호5:8; 10:8). The innovation was a sin because it was setting up the worship of God by symbols and images and departing from the place where He had chosen to put His name. Secondly, he changed the feast of tabernacles from the fifteenth of the seventh to the fifteenth of the eighth month. The ostensible reason might be, that the ingathering or harvest was later in the northern parts of the kingdom; but the real reason was to eradicate the old association with this, the most welcome and joyous festival of the year.
【왕상12:31 JFB】31. made priests of the lowest of the people—literally, "out of all the people," the Levites refusing to act. He himself assumed to himself the functions of the high priest, at least, at the great festival, probably from seeing the king of Egypt conjoin the royal and sacred offices, and deeming the office of the high priest too great to be vested in a subject.
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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.