1절 카드 ↗
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 ( :- ), 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 ( 1 Samuel 10:25 ). 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 [ 1 Samuel 10:25- : ], that the people were determined on revolt. return to ' Top of Page ' <a name="verse-4" class="com-number"
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pericope/per-1ki-12-001
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
1절. "르호보암이 세겜으로 가니" — 그는 솔로몬의 장남이었고 아마도 유일한 아들이었을 것이다. 의심할 여지 없이 아버지에 의해 왕위 후계자로 지명되어 있었다. 여기 기록된 사건은 선왕의 장례와 공적 애도 기간이 끝난 후에 일어났다. 온 이스라엘이 그를 왕으로 삼으러 왔을 때, 그것은 과거의 선왕 선출권을 행사하기 위한 것이 아니었다 (이하). 하나님이 다윗의 후손에게 영원한 왕권을 약속하신 후에는 합법적인 후계자의 권위에 복종하는 것이 의무였기 때문이다. 오히려 그들의 목적은 그를 왕으로 삼으면서 헌법적 왕들이 지켜야 할 조건과 규정들을 갱신하는 것이었다 (삼상 10:25). 솔로몬이 왕이 된 특수한 상황에서 이 절차가 생략된 것을 그들은 그의 절대주의적 통치의 원인으로 보았다. 세겜 — 이 오래되고 유서 깊은 중앙 도시가 집회 장소로 선택되었고, 그들의 언사와 여로보암이 기획적으로 참석한 것으로 보아 (삼상 10:25 이하) 백성은 반란을 결심하고 있었음이 분명하다.
원주석
- 번역원본
commentary-section/jfb-1ki-12-1-1(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
4절 카드 ↗
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. return to ' Top of Page ' <a name="verse-5" class="com-number"
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pericope/per-1ki-12-001
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
4절. "당신의 아버지가 우리의 멍에를 무겁게 하였나이다" — 솔로몬의 궁정 화려함과 사업 규모가 너무 커서 속국들의 공물이나 외국 왕자들의 예물이나 상업 이익만으로는 충당할 수 없었으므로, 필요한 수입을 얻기 위해 무거운 과세 제도를 시작해야 했다. 백성은 솔로몬의 평화롭고 번성한 통치가 가져다준 혜택은 보지 않고 짐만 바라보았으며, 그들이 구제를 요구하는 악은 무관심하거나 찬성하기까지 했던 우상 숭배가 아니라 시민적 억압이었다.
원주석
- 번역원본
commentary-section/jfb-1ki-12-4-4(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
5절 카드 ↗
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 :- .] 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. return to ' Top of Page ' <a name="verse-11" class="com-number"
Pericope (part_of)
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pericope/per-1ki-12-001
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
5-8절. "왕이 … 삼 일 후에 내게로 돌아오라 하니라" — 백성의 요구를 차분하고 신중히 숙고하는 것은 현명한 일이었다. 원로 고문들의 조언을 따랐더라면 어떤 좋은 결과가 나왔을지 단정 짓기 어렵다. 그래도 분리의 빌미는 없앴을 것이다. 그러나 그는 함께 자란 (나이로 말고 경험으로 볼 때, 그들은 모두 마흔한 살 가량이었으나 경험이 없었다) 동료들의 조언을 택하여 불만 세력을 단숨에 제압하는 강경책을 선택하였다.
원주석
- 번역원본
commentary-section/jfb-1ki-12-5-5(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
11절 카드 ↗
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. return to ' Top of Page ' <a name="verse-15" class="com-number"
Pericope (part_of)
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pericope/per-1ki-12-002
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
11절. "채찍 … 전갈" — 후자는 전자와 대조하여 날카로운 쇠 뾰족쇠가 빽빽이 박힌 채찍으로, 노예들의 처벌에 사용하였다.
원주석
- 번역원본
commentary-section/jfb-1ki-12-11-11(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
15절 카드 ↗
15-18. the king hearkened not unto the people, for the cause was from the Lord —That was the overruling cause. Rehoboam's weakness ( Ecclesiastes 2:18 ; Ecclesiastes 2:19 ) 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 ( Ecclesiastes 2:19- : ), 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. Ecclesiastes 2:19- : . JEROBOAM MADE KING OVER THEM. return to ' Top of Page ' <a name="verse-20" class="com-number"
Pericope (part_of)
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pericope/per-1ki-12-003
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
15-18절. "왕이 백성의 말을 듣지 아니하였으니 이 일이 여호와께로 말미암음이라" — 그것이 주권적 원인이었다. 르호보암의 나약함 (전 2:18; 2:19)과 국정 경험 부족으로 미루어, 동방의 많은 왕자들처럼 그도 후계자로서 너무 이른 왕위 도전이 두렵거나 (전 2:19 이하), 더 개연성 있게는 그의 무능함을 일찍 드러낼까 두려운 부왕에 의해 후궁에 격리되어 살았을 것이다. 이미 불만과 분노로 가득 찬 백성에게 왕의 교만하고 폭력적인 대답은 위기의 심각성을 제대로 파악하지 못하고 상식이 너무 부족하여, 그가 사법적 맹목 속에 빠진 것으로밖에 볼 수 없다. 이 답변은 경멸과 냉소로 받아들여졌다. 반란은 성취되었으나, 너무 조용히 일어나 르호보암은 자신이 통일 왕국의 왕이라고 생각하며 세겜에 머물러 있다가, 백성과 협상하기 위해 몹시 경솔하게 보낸 수석 세무 담당자가 돌에 맞아 죽은 다음에야 눈을 떴다. 이것으로 상황을 파악한 그는 안전을 위해 예루살렘으로 도망쳤다. 여로보암이 왕이 되다.
원주석
- 번역원본
commentary-section/jfb-1ki-12-15-15(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
20절 카드 ↗
20-24. when all Israel heard that Jeroboam was come again —This verse closes the parenthetical narrative begun at 1 Kings 12:2 ; 1 Kings 12:21-24 resume the history from 1 Kings 12:1 . 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. return to ' Top of Page ' <a name="verse-25" class="com-number"
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pericope/per-1ki-12-004
절 (explains)
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
20-24절. "온 이스라엘이 여로보암이 돌아왔다 함을 듣고" — 이 절은 왕상 12:2에서 시작된 삽입 기사를 끝맺으며, 왕상 12:21-24는 왕상 12:1의 이야기를 이어간다. 르호보암은 대군을 이끌고 이탈한 지방에 들어가 권위를 회복하기로 결심하였다. 그러나 선지자 스마야가 여호와의 이름으로 혁명 세력에 대한 어떤 적대 조치도 포기하라고 명하자, 군대는 신성한 금지에 압도되어 해산하였고 왕은 복종할 수밖에 없었다.
원주석
- 번역원본
commentary-section/jfb-1ki-12-20-20(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
25절 카드 ↗
25. Jeroboam built Shechem —destroyed by Abimelech ( Judges 9:1-49 ). It was rebuilt, and perhaps fortified, by Jeroboam, as a royal residence. built Penuel —a ruined city with a tower ( Judges 8:9 ), 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. return to ' Top of Page ' <a name="verse-26" class="com-number"
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pericope/per-1ki-12-006
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
25절. "여로보암이 에브라임 산지에 세겜을 건축하고" — 아비멜렉에 의해 파괴된 (삿 9:1-49) 것을 다시 건축하고 아마도 요새화하여 왕도로 삼았다. "브누엘을 건축하고" — 얍복 강 북안 요단 동쪽의 망루가 있는 황폐한 성읍 (삿 8:9)으로, 길르앗에서 다마스쿠스와 팔미라로 가는 대상 로에 있었으므로 이 요새를 복구하고 그쪽 국경을 확보하는 것이 중요하였다.
원주석
- 번역원본
commentary-section/jfb-1ki-12-25-25(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
26절 카드 ↗
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 ( Genesis 32:1-32 ; 2 Kings 2:2 ). The latter place was the most frequented—for the words ( 2 Kings 2:2- : ) should be rendered, "the people even to Dan went to worship before the one" ( Jeremiah 48:13 ; Amos 4:4 ; Amos 4:5 ; Amos 5:5 ; Hosea 5:8 ; Hosea 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. return to ' Top of Page ' <a name="verse-31" class="com-number"
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pericope/per-1ki-12-006
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
26-32절. "여로보암이 그의 마음에 이르기를 나라가 다윗의 집으로 돌아가리로다" — 하나님께로부터 왕국을 받았으니 신성한 보호를 의지해야 했다. 그러나 그러지 않았다. 백성이 성전을 찾아가고 예루살렘과의 신성한 유대를 유지하는 것을 막기 위해, 먼 여행의 수고와 비용을 덜어준다는 명목으로 나라의 종교 관습을 심각하게 변경하는 무단 개혁을 단행하였다. 먼저 이집트 방식으로 참 하나님의 상징으로 (그룹 형상에 가장 가깝다고 생각하여) 황금 송아지 두 마리를 세웠다. 하나는 왕국 북쪽 끝 단에, 다른 하나는 남쪽 끝으로 예루살렘이 바라보이는 벧엘에 세웠다. 아마도 하나님이 예루살렘에서 나타나시듯 그곳에도 나타나실 것이라고 생각하였을 것이다 (창 32:1-32; 왕하 2:2). 더 많이 찾아간 곳은 벧엘이었다. 이 혁신은 하나님을 상징과 형상으로 예배하는 것을 세우고, 하나님이 자신의 이름을 두시기로 선택한 곳에서 떠나는 것이었으므로 죄악이었다. 둘째로, 초막절을 7월 15일에서 8월 15일로 바꾸었다. 표면적 이유는 왕국 북쪽에서는 추수가 늦다는 것이었지만, 진짜 이유는 한 해 중 가장 기쁘고 즐거운 이 축제와 관련된 오랜 기억들을 지워버리기 위한 것이었다.
원주석
- 번역원본
commentary-section/jfb-1ki-12-26-26(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
31절 카드 ↗
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. return to ' Top of Page ' <a name="verse-32" class="com-number"
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pericope/per-1ki-12-006
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
31절. "여러 산당 지기를 삼았으되 레위 지파에서 아닌 자 가운데서 하니" — 문자적으로는 "모든 백성 중에서"로, 레위인들이 협력하기를 거부했기 때문이다. 그는 이집트 왕이 왕권과 제사직을 겸하는 것을 보고, 대제사장직이 한 신하에게 넘어가기에는 너무 중요하다고 여겨 적어도 대축제 때만큼은 그 기능을 직접 맡았다.
원주석
- 번역원본
commentary-section/jfb-1ki-12-31-31(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
32절 카드 ↗
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 ( Genesis 32:1-32 ; 2 Kings 2:2 ). The latter place was the most frequented—for the words ( 2 Kings 2:2- : ) should be rendered, "the people even to Dan went to worship before the one" ( Jeremiah 48:13 ; Amos 4:4 ; Amos 4:5 ; Amos 5:5 ; Hosea 5:8 ; Hosea 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. return to ' Top of Page ' 1 Kings 1Ki 11 1 Kings 1Ki 1 Kings 1Ki 13 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on 1 Kings 12". 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Pericope (part_of)
- part_of
pericope/per-1ki-12-006
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
26-32절. 위의 26절 주석 반복.
원주석
- 번역원본
commentary-section/jfb-1ki-12-32-32(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반