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■ 역대하 15장
1. 하나님의 신이 오뎃의 아들 아사랴에게 임하시매
And the Spirit of God came upon Azariah the son of Oded :
2. 저가 나가서 아사를 맞아 이르되 아사와 및 유다와 베냐민의 무리들아 내 말을 들으라 너희가 여호와와 함께하면 여호와께서 너희와 함께하실지라 너희가 만일 저를 찾으면 저가 너희의 만난바 되시려니와 너희가 만일 저를 버리면 저도 너희를 버리시리라
And he went out to meet Asa , and said unto him, Hear ye me, Asa , and all Judah and Benjamin ; The Lord is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you.
3. 이스라엘에는 참 신이 없고 가르치는 제사장도 없고 율법도 없은 지가 이제 오래였으나
Now for a long season Israel hath been without the true God , and without a teaching priest , and without law .
4. 그 환난 때에 이스라엘 하나님 여호와께 돌아가서 찾으매 저가 그들의 만난바가 되셨나니
But when they in their trouble did turn unto the Lord God of Israel , and sought him, he was found of them.
5. 그 때에 열국에 거한 모든 백성이 크게 요란하여 사람의 출입이 평안치 못하며
And in those times there was no peace to him that went out , nor to him that came in , but great vexations were upon all the inhabitants of the countries .
6. 이 나라가 저 나라와 서로 치고 이 성읍이 저 성읍과 또한 그러하여 피차 상한바 되었나니 이는 하나님이 모든 고난으로 요란케 하셨음이니라
And nation was destroyed of nation , and city of city : for God did vex them with all adversity .
7. 그런즉 너희는 강하게 하라 손이 약하지 않게 하라 너희 행위에는 상급이 있음이니라
Be ye strong therefore, and let not your hands be weak : for your work shall be rewarded .
8. 아사가 이 말 곧 선지자 오뎃의 예언을 듣고 마음을 강하게 하여 가증한 물건을 유다와 베냐민 온 땅에서 제하고 또 에브라임 산지에서 빼앗은 성읍들에서 제하고 또 여호와의 낭실 앞 여호와의 단을 중수하고
And when Asa heard these words , and the prophecy of Oded the prophet , he took courage , and put away the abominable idols out of all the land of Judah and Benjamin , and out of the cities which he had taken from mount Ephraim , and renewed the altar of the Lord , that was before the porch of the Lord .
9. 또 유다와 베냐민의 무리를 모으고 에브라임과 므낫세와 시므온 가운데서 나와서 저희 중에 우거하는 자를 모았으니 이는 이스라엘 사람들이 아사의 하나님 여호와께서 그와 함께하심을 보고 아사에게로 돌아오는 자가 많았음이더라
And he gathered all Judah and Benjamin , and the strangers with them out of Ephraim and Manasseh , and out of Simeon : for they fell to him out of Israel in abundance , when they saw that the Lord his God was with him.
10. 아사 왕 십오년 삼월에 저희가 예루살렘에 모이고
So they gathered themselves together at Jerusalem in the third month , in the fifteenth year of the reign of Asa .
11. 그 날에 노략하여 온 물건 중에서 소 칠백과 양 칠천으로 여호와께 제사를 드리고
And they offered unto the Lord the same time , of the spoil which they had brought , seven hundred oxen and seven thousand sheep .
12. 또 마음을 다하고 성품을 다하여 열조의 하나님 여호와를 찾기로 언약하고
And they entered into a covenant to seek the Lord God of their fathers with all their heart and with all their soul ;
13. 무릇 이스라엘 하나님 여호와를 찾지 아니하는 자는 대소 남녀를 무론하고 죽이는 것이 마땅하다 하고
That whosoever would not seek the Lord God of Israel should be put to death , whether small or great , whether man or woman .
14. 무리가 큰 소리로 부르며 피리와 나팔을 불어 여호와께 맹세하매
And they sware unto the Lord with a loud voice , and with shouting , and with trumpets , and with cornets .
15. 온 유다가 이 맹세를 기뻐한지라 무리가 마음을 다하여 맹세하고 뜻을 다하여 여호와를 찾았으므로 여호와께서도 저희의 만난바가 되시고 그 사방에 평안을 주셨더라
And all Judah rejoiced at the oath : for they had sworn with all their heart , and sought him with their whole desire ; and he was found of them: and the Lord gave them rest round about .
16. 아사 왕의 모친 마아가가 아세라의 가증한 목상을 만들었으므로 아사가 그 태후의 위를 폐하고 그 우상을 찍고 빻아 기드론 시냇가에서 불살랐으니
And also concerning Maachah the mother of Asa the king , he removed her from being queen , because she had made an idol in a grove : and Asa cut down her idol , and stamped it, and burnt it at the brook Kidron .
17. 산당은 이스라엘 중에서 제하지 아니하였으나 아사의 마음이 일평생 온전하였더라
But the high places were not taken away out of Israel : nevertheless the heart of Asa was perfect all his days .
18. 저가 또 그 부친의 구별한 물건과 자기의 구별한 물건 곧 은과 금과 기명들을 하나님의 전에 드렸더니
And he brought into the house of God the things that his father had dedicated , and that he himself had dedicated , silver , and gold , and vessels .
19. 이 때부터 아사 왕 삼십오년까지 다시는 전쟁이 없으니라
And there was no more war unto the five and thirtieth year of the reign of Asa .
■ 주석 보기
【대하15:1 JFB】대하15:1-15. Judah Makes a Solemn Covenant with God.
1. Azariah the son of Oded—This prophet, who is mentioned nowhere else, appears at this stage of the sacred story in the discharge of an interesting mission. He went to meet Asa, as he was returning from his victorious pursuit of the Ethiopians, and the congratulatory address here recorded was publicly made to the king in presence of his army.
【대하15:1 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).
【대하15:1 MHCC】The people make a solemn covenant with God.
—The work of complete reformation appeared so difficult, that Asa had not courage to attempt it, till assured of Divine assistance and acceptance. He and his people offered sacrifices to God; thanksgiving for the favours they had received, and supplication for further favours. Prayers and praises are now our spiritual sacrifices. The people, of their own will, covenanted to seek the Lord, each for himself, with earnestness. What is religion but seeking God, inquiring after him, applying to him upon all occasions? We make nothing of our religion, if we do not make heart-work of it; God will have all the heart, or none. Our devotedness to God our Saviour, should be avowed and shown in the most solemn and public manner. What is done in hypocrisy is a mere drudgery.
【대하15:2 JFB】2. The Lord is with you, while ye be with him—You have had, in your recent signal success, a remarkable proof that God's blessing is upon you; your victory has been the reward of your faith and piety. If you steadfastly adhere to the cause of God, you may expect a continuance of His favor; but if you abandon it, you will soon reap the bitter fruits of apostasy.
【대하15:3 JFB】3-6. Now for a long season Israel hath been without the true God, &c.—Some think that Azariah was referring to the sad and disastrous condition to which superstition and idolatry had brought the neighboring kingdom of Israel. His words should rather be taken in a wider sense, for it seems manifest that the prophet had his eye upon many periods in the national history, when the people were in the state described—a state of spiritual destitution and ignorance—and exhibited its natural result as widespread anarchy, mutual dissension among the tribes, and general suffering (유9:23; 12:4; 20:21; 대하13:17). These calamities God permitted to befall them as the punishment of their apostasy. Azariah's object in these remarks was to establish the truth of his counsel (대하15:2), threatening, in case of neglecting it by describing the uniform course of the divine procedure towards Israel, as shown in all periods of their history. Then after this appeal to national experience, he concluded with an earnest exhortation to the king to prosecute the work of reformation so well begun [대하15:7].
【대하15:7 JFB】7. Be ye strong—Great resolution and indomitable energy would be required to persevere in the face of the opposition your reforming measures will encounter.
your work shall be rewarded—What you do in the cause and for the glory of God will assuredly be followed by the happiest results both to yourself and your subjects.
【대하15:8 JFB】8. when Asa heard … the prophecy of Oded the prophet—The insertion of these words, "of Oded the prophet," is generally regarded as a corruption of the text. "The sole remedy is to erase them. They are, probably, the remains of a note, which crept in from the margin into the text" [Bertheau].
he took courage—Animated by the seasonable and pious address of Azariah, Asa became a more zealous reformer than ever, employing all his royal authority and influence to extirpate every vestige of idolatry from the land.
and out of the cities which he had taken from mount Ephraim—He may have acquired cities of Ephraim, the conquest of which is not recorded (대하17:2); but it has been commonly supposed that the reference is to cities which his father Abijah had taken in that quarter (대하13:19).
renewed the altar of the Lord … before the porch—that is, the altar of burnt offering. As this was done on or about the fifteenth year of the reign of this pious king, the renewal must have consisted in some splendid repairs or embellishments, which made it look like a new dedication, or in a reconstruction of a temporary altar, like that of Solomon (대하7:7), for extraordinary sacrifices to be offered on an approaching occasion.
【대하15:9 JFB】9-15. he gathered all Judah and Benjamin—Not satisfied with these minor measures of purification and improvement, Asa meditated a grand scheme which was to pledge his whole kingdom to complete the work of reformation, and with this in view he waited for a general assembly of the people.
and the strangers with them out of Ephraim and Manasseh—The population of Asa's kingdom had been vastly increased by the continued influx of strangers, who, prompted by motives either of interest or of piety, sought in his dominions that security and freedom which they could not enjoy amid the complicated troubles which distracted Israel.
and out of Simeon—Although a portion of that tribe, located within the territory of Judah, were already subjects of the southern kingdom, the general body of the Simeonites had joined in forming the northern kingdom of Israel. But many of them now returned of their own accord.
【대하15:10 JFB】10-14. the third month—when was held the feast of pentecost. On this occasion, it was celebrated at Jerusalem by an extraordinary sacrifice of seven hundred oxen and seven thousand sheep, the spoil of the Ethiopians being offered. The assembled worshippers entered with great and holy enthusiasm into a national covenant "to seek the Lord their God … with all their heart and with all their soul;" and, at the same time, to execute with rigor the laws which made idolatry punishable with death (대하15:13; 신17:2-5; 히10:28). The people testified unbounded satisfaction with this important religious movement, and its moral influence was seen in the promotion of piety, order, and tranquillity throughout the land.
【대하15:18 JFB】18. the things that his father had dedicated—probably part of the booty obtained by his signal victory over Jeroboam, but which, though dedicated, had hitherto been unrepresented.
and that he himself had dedicated—of the booty taken from the Ethiopians. Both of these were now deposited in the temple as votive offerings to Him whose right hand and holy arm had given them the victory.
※ 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.