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주석[매튜 헨리] — 열왕기상 11장 · 솔로몬의 타락

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Solomon's Defection and Degeneracy. . 1 But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites; 2 Of the nations concerning which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love. 3 And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart. 4 For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father. 5 For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. 6 And Solomon did evil in the sight of the LORD , and went not fully after the LORD , as did David his father. 7 Then did Solomon build a high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon. 8 And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods. This is a sad story, and very surprising, of Solomon's defection and degeneracy. I. Let us enquire into the occasions and particulars of it. Shall Solomon fall, that was the beauty of Israel, and so great a blessing of his generation? Yes, it is too true, and the scripture is faithful in relating it, and repeating it, and referring to it long after, Nehemiah 13:26 . There was no king like Solomon who was beloved of his God, yet even him did outlandish women cause to sin. There is the summary of his apostasy; it was the woman that deceived him, and was first in the transgression. 1. He doted on strange women, many strange women. Here his revolt began. (1.) He gave himself to women, which his mother had particularly cautioned him against. Proverbs 31:3 , Give not thy strength unto women (perhaps alluding to Samson, who lost his strength by giving information of it to a woman), for it is that which, as much as any thing, destroys kings. His father David's fall began with the lusts of the flesh, which he should have taken warning by. The love of women has cast down many wounded ( Proverbs 7:26 ) and many (says bishop Hall) have had their head broken by their own rib. (2.) He took many women, so many that, at last, they amounted to 700 wives and 300 concubines, 1000 in all, and not one good one among them, as he himself owns in his penitential sermon ( Ecclesiastes 7:28 ), for no woman of established virtue would be one of such a set. God had, by his law, particularly forbidden the kings to multiply either horses or wives, Deuteronomy 17:16 ; Deuteronomy 17:17 . How he broke the former law, in multiplying horses, and having them out of Egypt too (which was expressly prohibited in that law) we read 1 Kings 10:29 ; 1 Kings 10:29 , and here we are told how he broke the latter (which proved of more fatal consequence) in multiplying wives. Note, Less sins, made gold with, open the door to greater. David had multiplied wives too much, and perhaps that made Solomon presume it lawful. Note, If those that are in reputation for religion in any thing set a bad example, they know not what a deal of mischief they may do by it, particularly to their own children. One bad act of a good man may be of more pernicious consequence to others than twenty of a wicked man. Probably Solomon, when he began to multiply wives, intended not to exceed his father's number. But the way of sin is down-hill; those that have got into it cannot easily stop themselves. Divine wisdom has appointed one woman for one man, did so at first; and those who do not think one enough will not think two or three enough. Unbridled lust will be unbounded, and the loosened hind will wander endlessly. But this was not all: (3.) They were strange women, Moabites, Ammonites, c., of the nations which God had particularly forbidden them to intermarry with, 1 Kings 11:2 ; 1 Kings 11:2 . Some think it was in policy that he married these foreigners, by them to get intelligence of the state of those countries. I rather fear it was because the daughters of Israel were too grave and modest for him, and those foreigners pleased him with the looseness and wantonness of their dress, and air, and conversation. Or, perhaps, it was looked upon as a piece of state to have his seraglio, as his other treasures, replenished with that which was far-fetched; as if that were too great an honour for the best of his subjects which would really have been a disgrace to the meanest of them--to be his mistresses. And, (4.) To complete the mischief, Solomon clave unto these in love, 1 Kings 11:2 ; 1 Kings 11:2 . He not only kept them, but was extravagantly fond of them, set his heart upon them, spent his time among them, thought every thing well they said and did, and despised Pharaoh's daughter, his rightful wife, who had been dear to him, and all the ladies of Israel, in comparison of them. Solomon was master of a great deal of knowledge, but to what purpose, when he had no better a government of his appetites? 2. He was drawn by them to the worship of strange gods, as Israel to Baal-peor by the daughters of Moab. This was the bad consequence of his multiplying wives. We have reason to think it impaired his health, and hastened upon him the decays of age; it exhausted his treasure, which, though vast indeed, would be found little enough to maintain the pride and vanity of all these women; perhaps it occasioned him, in his latter end, to neglect his business, by which he lost his supplies from abroad, and was forced, for the keeping up of his grandeur, to burden his subjects with those taxes which they complained of, 1 Kings 12:4 ; 1 Kings 12:4 . But none of these consequences were so bad as this: His wives turned away his heart after other gods, 1 Kings 11:3 ; 1 Kings 11:4 . (1.) He grew cool and indifferent in his own religion and remiss in the service of the God of Israel: His heart was not perfect with the Lord his God ( 1 Kings 11:4 ; 1 Kings 11:4 ), nor did he follow him fully ( 1 Kings 11:6 ; 1 Kings 11:6 ), like David. We cannot suppose that he quite cast off the worship of God, much less that he restrained or hindered it (the temple-service went on as usual); but he grew less frequent, and less serious, in his ascent to the house of the Lord and his attendance on his altar. He left his first love, lost his zeal for God, and did not persevere to the end as he had begun; therefore it is said he was not perfect, because he was not constant; and he followed not God fully, because he turned from following him, and did not continue to the end. His father David had many faults, but he never neglected the worship of God, nor grew remiss in that, as Solomon did (his wives using all their arts to divert him from it), and there began his apostasy. (2.) He tolerated and maintained his wives in their idolatry and made no scruple of joining with them in it. Pharaoh's daughter was proselyted (as is supposed) to the Jews' religion, but, when he began to grow careless in the worship of God himself, he used no means to convert his other wives to it; in complaisance to them, he built chapels for their gods ( 1 Kings 11:7 ; 1 Kings 11:8 ), maintained their priests, and occasionally did himself attend their altars, making a jest of it, asking, "What harm is there in it? Are not all religions alike?" which (says bishop Patrick) has been the disease of some great wits. When he humoured one thus, the rest would take it ill if he did not, in like manner, gratify them, so that he did it for all his wives ( 1 Kings 11:8 ; 1 Kings 11:8 ), and at last came to such a degree of impiety that he set up a high place for Chemosh in the hill that is before Jerusalem, the mount of Olives, as if to confront the temple which he himself had built. These high places continued here, not utterly demolished, till Josiah's time, 2 Kings 23:13 . This is the account here given of Solomon's apostasy. II. Let us now pause awhile, and lament Solomon's fall; and we may justly stand and wonder at it. How has the gold become dim! How has the most fine gold changed! Be astonished, O heavens! at this, and be horribly afraid, as the prophet exclaims in a like case, Jeremiah 2:12 . 1. How strange, (1.) That Solomon, in his old age, should be ensnared with fleshly lusts, youthful lusts. As we must never presume upon the strength of our resolutions, so neither upon the weakness of our corruptions, so as to be secure and off our guard. (2.) That so wise a man as Solomon was, so famed for a quick understanding and sound judgment, should suffer himself to be made such a fool of by these foolish women. (3.) That one who had so often and so plainly warned others of the danger of the love of women should himself be so wretchedly bewitched with it; it is easier to see a mischief, and to show it to others, than to shun it ourselves. (4.) That so good a man, so zealous for the worship of God, who had been so conversant with divine things, and who prayed that excellent prayer at the dedication of the temple, should do these sinful things. Is this Solomon? Have all his wisdom and devotion come to this at last? Never was gallant ship so wrecked; never was crown so profaned. 2. What shall we say to all this? Why God permitted it it is not for us to enquire; his way is in the sea and his path in the great waters; he knew how to bring glory to himself out of it. God foresaw it when he said concerning him that should build the temple, If he commit iniquity, c., 2 Samuel 7:14 . But it concerns us to enquire what good use we may make of it. (1.) Let him that thinks he stands take heed lest he fall. We see how weak we are of ourselves, without the grace of God let us therefore live in a constant dependence on that grace. (2.) See the danger of a prosperous condition, and how hard it is to overcome the temptations of it. Solomon, like Jeshurun, waxed fat and then kicked. The food convenient, which Agur prayed for, is safer and better than the food abundant, which Solomon was even surfeited with. (3.) See what need those have to stand upon their guard who have made a great profession of religion, and shown themselves forward and zealous in devotion, because the devil will set upon them most violently, and, if they misbehave, the reproach is the greater. It is the evening that commends the day; let us therefore fear, lest, having run well, we seem to come short. return to ' Top of Page ' <a name="verses-9-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1ki-11-1, bible-text/1ki-11-2, bible-text/1ki-11-3, bible-text/1ki-11-4, bible-text/1ki-11-5, bible-text/1ki-11-6, bible-text/1ki-11-7, bible-text/1ki-11-8

Source

이것은 솔로몬의 타락과 퇴보에 관한 슬프고도 매우 놀라운 이야기이다.

I. 그 배경과 세부 내용을 살펴보자. 이스라엘의 아름다움이요 그 세대의 큰 복이었던 솔로몬이 타락하는가? 그렇다, 이것은 너무나 사실이며, 성경은 이를 충실하게 기록하고, 반복하며, 훗날에도 오래도록 언급하고 있다(느헤미야 13:26). 솔로몬 같이 하나님의 사랑을 받은 왕이 없었으나, 이방 여인들이 그로 죄를 범하게 하였다. 여기에 그의 배교의 요약이 있다. 그를 속인 것은 여인이었고, 먼저 범죄한 것도 여인이었다.

1. 그는 많은 이방 여인들을 탐하였다. 여기서 그의 이탈이 시작되었다.

(1) 그는 여인들에게 빠졌는데, 그의 어머니가 특별히 경계했던 바로 그 일이었다. 잠언 31:3은 "네 힘을 여인에게 주지 말라"고 하였다. 그것은 무엇보다도 왕들을 망하게 하는 것이다. 그의 아버지 다윗의 타락도 육신의 정욕으로 시작되었으니, 솔로몬은 그것으로 경계를 삼았어야 했다. 상처 입은 많은 자들을 여인의 사랑이 쓰러뜨렸다(잠언 7:26).

(2) 그는 많은 여인들을 취하여, 마침내 왕비 칠백 명과 첩 삼백 명, 합하여 천 명에 이르렀으나, 그 중에 선한 여인은 하나도 없었다. 솔로몬 자신도 전도서 7:28의 회개하는 설교에서 이를 인정하고 있다. 하나님은 율법으로 왕들이 말이나 아내를 많이 두지 말 것을 금하셨다(신명기 17:16-17). 말을 많이 두고 이집트에서 말을 들여온 일(열왕기상 10:29)은 이미 기록되었고, 여기서는 아내를 많이 두는 더 치명적인 결과를 가져온 일이 기록된다. 작은 죄들이 더 큰 죄의 문을 열어 준다는 것을 주목하라. 다윗도 아내를 지나치게 많이 두었고, 아마도 그것이 솔로몬으로 하여금 그것이 합법하다고 추정하게 만들었을 것이다. 신앙으로 명성 있는 자가 어떤 면에서 나쁜 본을 보이면, 그것이 얼마나 많은 해악을 끼치는지 알 수 없다. 하나님의 지혜는 처음부터 한 남자에게 한 여자를 정하셨고(창 2:24), 한 명으로 충분하지 않다고 여기는 자는 둘 셋도 충분하지 않다고 여길 것이다. 굴레 풀린 정욕은 한이 없다.

(3) 그들은 이방 여인들, 곧 모압, 암몬 등의 여인들이었으며, 하나님이 이스라엘 자손에게 통혼을 특별히 금하신 민족들에서 온 자들이었다(열왕기상 11:2). 어떤 이들은 그가 외교 정책의 일환으로 이 외국인들과 결혼하여 그 나라들의 정보를 얻으려 했다고 본다. 오히려 이스라엘 딸들이 그에게는 너무 엄격하고 정숙하여, 그 이방 여인들의 방종하고 경박한 모습과 대화가 그를 즐겁게 했기 때문이 아닐까 생각된다.

(4) 해악을 완성시킨 것은, 솔로몬이 이 여인들을 사랑으로 친밀히 따른 일이다(열왕기상 11:2). 그는 그들을 두었을 뿐 아니라 지나치게 그들을 좋아하여, 마음을 그들에게 두고, 그들 사이에서 시간을 보내며, 그들의 말과 행동을 다 좋게 여겼다. 솔로몬은 많은 지식을 갖고 있었으나, 자신의 욕망을 다스리지 못했으니 그 지식이 무슨 소용이었겠는가?

2. 그는 여인들로 인해 이방 신들 섬기는 데로 이끌렸으니, 이스라엘이 모압 여인들로 인해 바알브올을 섬긴 것과 같다. 이것이 아내를 많이 두는 일의 나쁜 결과였다.

(1) 그는 이스라엘의 하나님 여호와의 예배에서 점점 냉담하고 무관심하게 되었다. 그의 마음이 여호와 그의 하나님과 온전하지 않았고(열왕기상 11:4), 다윗처럼 충심으로 여호와를 따르지 않았다(열왕기상 11:6). 그가 하나님의 예배를 완전히 버렸다거나, 성전 예배를 제지하거나 방해했다고는 볼 수 없다. 그러나 그는 여호와의 전에 오르는 일과 제단에서의 섬김에서 덜 빈번하고 덜 진지해졌다. 그는 첫사랑을 잃고, 하나님을 향한 열심을 잃고, 시작했던 것처럼 끝까지 인내하지 않았다. 그러므로 그의 마음이 온전하지 않았다고 한 것은 한결같지 않았기 때문이며, 그가 여호와를 온전히 따르지 않았다고 한 것은 따르다가 돌아섰기 때문이다. 그의 아버지 다윗은 허물이 많았으나 하나님을 예배하는 일을 소홀히 하거나 게을리한 적이 없었다(아내들이 온갖 방법으로 그를 그것으로부터 멀어지게 하려 했음에도 불구하고). 솔로몬의 배교는 바로 거기서 시작되었다.

(2) 그는 아내들의 우상 숭배를 용납하고 지원하며, 그들과 함께 그 자리에 참여하는 것을 거리낌 없이 여겼다. 그는 다른 아내들을 개종시키려는 어떤 노력도 하지 않았다. 오히려 그들의 비위를 맞추기 위해 그들의 신들을 위한 예배 장소를 지었고(열왕기상 11:7-8), 제사장들을 부양하며, 때로 그 제단에 직접 참여하였다. 그는 한 아내에게 그렇게 하자, 나머지 아내들도 같은 방식으로 자신들을 배려해 주지 않으면 섭섭해하였고, 마침내 심한 불경건에까지 이르러 예루살렘 앞 산, 곧 감람산에 그모스를 위한 산당을 세우기에 이르렀으니, 마치 자신이 지은 성전에 맞서는 듯한 꼴이 되었다. 이 산당들은 요시야 때까지 완전히 철거되지 않은 채 남아 있었다(열왕기하 23:13).

II. 이제 잠시 멈추어 솔로몬의 타락을 애통하자. 우리는 정당하게 그것 앞에 서서 경이로움을 느낄 수 있다. 금이 어찌 이렇게 빛을 잃었는가! 순금이 어찌 이렇게 변하였는가! 선지자가 유사한 경우에 외쳤듯이, 오 하늘이여, 이 일로 인해 놀라고 심히 두려워할지어다(예레미야 2:12).

1. 얼마나 이상한 일인가!

(1) 솔로몬이 노년에 육신의 정욕, 젊은이의 욕망에 사로잡히다니. 우리는 우리의 결심이 강하다고 하여 방심해서도 안 되며, 우리의 정욕이 약해졌다고 하여 경계를 늦추어서도 안 된다.

(2) 솔로몬처럼 지혜로운 자, 빠른 통찰과 바른 판단으로 유명한 자가, 이 어리석은 여인들에게 이렇듯 어리석은 꼴을 당하다니.

(3) 여인의 사랑이 얼마나 위험한지를 이토록 자주 분명하게 다른 이들에게 경고했던 자가, 그 자신은 그것에 이토록 비참하게 홀리다니. 우리가 해악을 보고 다른 이들에게 그것을 보여 주는 것이, 그것을 스스로 피하는 것보다 더 쉽다.

(4) 그토록 선한 사람, 하나님을 예배하는 일에 그토록 열심이었고, 신적인 것들에 그토록 친숙했으며, 성전 봉헌식에서 그 탁월한 기도를 드렸던 자가 이런 죄악된 일들을 행하다니. 이것이 솔로몬인가? 그의 모든 지혜와 신앙이 결국 이렇게 되었단 말인가?

2. 이 모든 것에 대해 우리는 무엇을 말할 수 있는가? 하나님이 왜 이것을 허락하셨는지는 우리가 물을 바가 아니다. 그의 길은 바다에 있고 그의 자취는 큰 물에 있으니(시 77:19), 그는 그것에서 자신의 영광을 나타내는 방법을 알고 계신다. 우리에게 중요한 것은 이 일에서 어떤 유익을 얻을 수 있는가이다.

(1) 선 줄로 생각하는 자는 넘어질까 조심하라. 하나님의 은혜 없이 우리 자신이 얼마나 연약한지를 보았으니, 그 은혜 위에 항상 의지하며 살아가자.

(2) 번영한 상태가 얼마나 위험한지, 그 유혹을 이기기가 얼마나 어려운지를 보라. 솔로몬은 여수룬처럼 살찌매 발로 찼다(신 32:15).

(3) 신앙을 크게 고백하고 열심과 헌신을 나타낸 이들은 더욱 경계해야 할 이유가 있음을 보라. 마귀가 그들을 가장 맹렬하게 공격할 것이며, 그들이 잘못 처신하면 수치가 더 크기 때문이다. 날을 칭찬하는 것은 저녁이다. 그러므로 잘 달려왔다가 떨어지는 일이 없도록 두려워하자.

원주석

1~43절 카드 ↗

F I R S T K I N G S CHAP. XI. This chapter begins with as melancholy a "but" as almost any we find in all the Bible. Hitherto we have read nothing of Solomon but what was great and good; but the lustre both of his goodness and of his greatness is here sullied and eclipsed, and his sun sets under a cloud. I. The glory of his piety is stained by his departure from God and his duty, in his latter days, marrying strange wives and worshipping strange gods, 1 Kings 11:4-8 . II. The glory of his prosperity is stained by God's displeasure against him and the fruits of that displeasure. 1. He sent him an angry message, 1 Kings 11:9-13 . 2. He stirred up enemies, who gave him disturbance, Hadad ( 1 Kings 11:14-22 ), Rezon, 1 Kings 11:23-25 . 3. He gave away ten tribes of his twelve, from his posterity after him, to Jeroboam, whom therefore he sought in vain to slay ( 1 Kings 11:26-40 ), and this is all that remains here to be told concerning Solomon, except his death and burial ( 1 Kings 11:41-43 ), for there is nothing perfect under the sun, but all is so above the sun. return to ' Top of Page ' <a name="verses-1-8" class="com-number"

Pericope (part_of)

절 (explains)

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열왕기상 11장은 성경 전체를 통틀어 가장 비통한 '그러나'로 시작되는 장들 중 하나이다. 지금까지 솔로몬에 관하여 위대하고 선한 것만을 읽어 왔으나, 이 장에서는 그 선함과 위대함의 광채가 더럽혀지고 가려지며, 그의 태양이 구름 아래 진다.

I. 그의 경건의 영광은 이방 여인들과 결혼하고 이방 신들을 섬김으로써 말년에 하나님과 본분을 떠난 일로 인해 얼룩진다(열왕기상 11:4-8).

II. 그의 번영의 영광은 하나님의 불쾌하심과 그 결과들로 인해 얼룩진다. (1) 하나님께서 그에게 진노의 메시지를 보내셨다(열왕기상 11:9-13). (2) 원수들을 일으켜 그를 괴롭히셨으니, 곧 하닷(열왕기상 11:14-22)과 르손(열왕기상 11:23-25)이다. (3) 그의 열두 지파 중 열 지파를 그의 후손에게서 빼앗아 여로보암에게 주셨으니, 솔로몬이 여로보암을 죽이려 했으나 헛되었다(열왕기상 11:26-40). 솔로몬에 관하여 여기에 남아 있는 이야기는 그의 죽음과 장사(열왕기상 11:41-43)뿐이다. 태양 아래에는 완전한 것이 없으나, 태양 위에는 그러하기 때문이다.

원주석

9~13절 카드 ↗

God's Displeasure against Solomon. . 9 And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice, 10 And had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the LORD commanded. 11 Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 12 Notwithstanding in thy days I will not do it for David thy father's sake: but I will rend it out of the hand of thy son. 13 Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant's sake, and for Jerusalem's sake which I have chosen. Here is, I. God's anger against Solomon for his sin. The thing he did displeased the Lord. Time was then the Lord loved Solomon ( 2 Samuel 12:24 ) and delighted in him ( 1 Kings 10:9 ; 1 Kings 10:9 ), but now the Lord was angry with Solomon ( 1 Kings 11:9 ; 1 Kings 11:9 ), for there was in his sin, 1. The most base ingratitude that could be. He turned from the Lord who had appeared unto him twice, once before he began to build the temple ( 1 Kings 3:5 ; 1 Kings 3:5 ) and once after he had dedicated it, 1 Kings 9:2 ; 1 Kings 9:2 . God keeps account of the gracious visits he makes us, whether we do or no, knows how often he has appeared to us and for us, and will remember it against us if we turn from him. God's appearing to Solomon was such a sensible confirmation of his faith as should have for ever prevented his worshipping any other god; it was also such a distinguishing favour, and put such an honour upon him, as he ought never to have forgotten, especially considering what God said to him in both these appearances. 2. The most wilful disobedience. This was the very thing concerning which God had commanded him--that he should not go after other gods, yet he was not restrained by such an express admonition, 1 Kings 11:10 ; 1 Kings 11:10 . Those who have dominion over men are apt to forget God's dominion over them; and, while they demand obedience from their inferiors, to deny it to him who is the Supreme. II. The message he sent him hereupon ( 1 Kings 11:11 ; 1 Kings 11:11 ): The Lord said unto Solomon (it is likely by a prophet) that he must expect to smart for his apostasy. And here, 1. The sentence is just, that, since he had revolted from God, part of his kingdom should revolt from his family; he had given God's glory to the creature, and therefore God would give his crown to his servant: " I will rend the kingdom from thee, in thy posterity, and will give it to thy servant, who shall bear rule over much of that for which thou hast laboured." This was a great mortification to Solomon, who pleased himself no doubt with the prospect of the entail of his rich kingdom upon his heirs for ever. Sin brings ruin upon families, cuts off entails, alienates estates, and lays men's honour in the dust. 2. Yet the mitigations of it are very kind, for David's sake ( 1 Kings 11:12 ; 1 Kings 11:13 ), that is, for the sake of the promise made to David. Thus all the favour God shows to man is for Christ's sake, and for the sake of the covenant made with him. The kingdom shall be rent from Solomon's house, but, (1.) Not immediately. Solomon shall not live to see it done, but it shall be rent out of the hand of his son, a son that was born to him by one of his strange wives, for his mother was an Ammonitess ( 1 Kings 14:31 ) and probably had been a promoter of idolatry. What comfort can a man take in leaving children and an estate behind him if he do not leave a blessing behind him? Yet, if judgments be coming, it is a favour to us if they come not in our days, as 2 Kings 20:19 . (2.) Not wholly. One tribe, that of Judah, the strongest and most numerous, shall remain to the house of David ( 1 Kings 11:13 ; 1 Kings 11:13 ), for Jerusalem's sake, which David built, and for the sake of the temple there, which Solomon built; these shall not go into other hands. Solomon did not quickly nor wholly turn away from God; therefore God did not quickly nor wholly take the kingdom from him. Upon this message which God graciously sent to Solomon, to awaken his conscience and bring him to repentance, we have reason to hope that he humbled himself before God, confessed his sin, begged pardon, and returned to his duty, that he then published his repentance in the book of Ecclesiastes, where he bitterly laments his own folly and madness ( Ecclesiastes 7:25 ; Ecclesiastes 7:26 ), and warns others to take heed of the like evil courses, and to fear God and keep his commandments, in consideration of the judgment to come, which, it is likely, had made him tremble, as it did Felix. That penitential sermon was as true an indication of a heart broken for sin and turned from it as David's penitential psalms were, though of another nature. God's grace in his people works variously. Thus, though Solomon fell, he was not utterly cast down; what God had said to David concerning him was fulfilled: I will chasten him with the rod of men, but my mercy shall not depart from him, 2 Samuel 7:14 ; 2 Samuel 7:15 . Though God may suffer those whom he loves to fall into sin, he will not suffer them to lie still in it. Solomon's defection, though it was much his reproach and a great blemish to his personal character, yet did not so far break in upon the character of his reign but that it was afterwards made the pattern of a good reign, 2 Chronicles 11:17 , where the kings are said to have done well, while they walked in the way of David and Solomon. But, though we have all this reason to hope he repented and found mercy, yet the Holy Ghost did not think fit expressly to record his recovery, but left it doubtful, for warning to others not to sin upon presumption of repenting, for it is but a peradventure whether God will give them repentance, or, if he do, whether he will give the evidence of it to themselves or others. Great sinners may recover themselves and have the benefit of their repentance, and yet be denied both the comfort and credit of it; the guilt may be taken away, and yet not the reproach. return to ' Top of Page ' <a name="verses-14-25" class="com-number"

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bible-text/1ki-11-9, bible-text/1ki-11-10, bible-text/1ki-11-11, bible-text/1ki-11-12, bible-text/1ki-11-13

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여기에는 다음 두 가지가 있다.

I. 솔로몬의 죄에 대한 하나님의 진노. 그가 행한 일은 여호와의 보시기에 악하였다. 한때는 여호와께서 솔로몬을 사랑하셨고(사무엘하 12:24), 그를 기뻐하셨으나(열왕기상 10:9), 이제 여호와께서 솔로몬에게 진노하셨다(열왕기상 11:9). 그 죄 안에는 다음이 있었다.

1. 더없이 비열한 배은망덕. 그는 두 번이나 자기에게 나타나신 여호와를 떠났으니, 한 번은 성전을 짓기 전(열왕기상 3:5), 또 한 번은 성전을 봉헌한 후였다(열왕기상 9:2). 하나님은 우리에게 은혜로 찾아오신 일을 우리가 기억하든 안 하든 다 기억하시며, 우리가 그것을 세고 있는 것보다 더 정확히 얼마나 자주 나타나셨는지 아시고, 우리가 그분을 떠나면 그것을 우리에게 기억하실 것이다. 하나님이 솔로몬에게 나타나신 것은 그의 믿음을 감각으로 확인해 주셨으니, 그가 다른 신을 섬기는 일을 영원히 막았어야 했다. 그것은 또한 뚜렷한 특별한 은혜였고, 그에게 큰 영예를 주신 것이었으니, 그는 결코 잊었어야 했던 것이었다.

2. 가장 고의적인 불순종. 이것이 바로 하나님이 그에게 명하신 것 — 다른 신들을 따라가지 말라는 것 — 이었으나, 그토록 명백한 경계에도 불구하고 그는 억제되지 않았다(열왕기상 11:10).

II. 그에게 보내신 메시지(열왕기상 11:11). 여호와께서 솔로몬에게 말씀하시기를(아마도 선지자를 통하여), 그가 배교로 인해 그 대가를 치러야 함을 알라 하셨다.

1. 판결은 정당하다. 그가 하나님을 떠났으므로 그의 왕국의 일부가 그의 가문을 떠날 것이다. 그가 하나님의 영광을 피조물에게 주었으니, 하나님은 그의 왕관을 그의 신하에게 주실 것이다. "내가 네게서 왕국을 빼앗아 네 신하에게 주리라." 이것은 솔로몬에게 큰 굴욕이었으니, 그는 분명 자신의 풍성한 왕국이 자기 후손들에게 영원히 이어지기를 기대했을 것이다. 죄는 가문에 파멸을 가져오고, 가업을 끊고, 유산을 빼앗으며, 사람의 영예를 진토에 눕힌다.

2. 그러나 완화하심은 매우 자비롭다. 다윗을 위하여(열왕기상 11:12-13), 즉 다윗에게 주신 약속을 위하여. 이처럼 하나님이 인간에게 보여 주시는 모든 은총은 그리스도를 위하여, 그와 맺으신 언약을 위하여 주어진다.

(1) 즉각적이지 않다. 솔로몬은 그것을 보기 전에 죽을 것이며, 그것은 그의 아들의 손에서 빼앗길 것이다. 그 아들은 이방 아내에게서 난 아들이었으니, 어머니가 암몬 사람이었다(열왕기상 14:31). 자녀와 유산을 남기면서 복을 남기지 못한다면 그것에서 무슨 위로를 찾겠는가?

(2) 전적이지 않다. 유다 지파 하나, 가장 강하고 가장 많은 지파가 다윗의 집에 남을 것이다(열왕기상 11:13). 예루살렘을 위하여, 즉 다윗이 세우고 솔로몬이 성전을 지은 그 도성을 위하여. 솔로몬은 빠르게도 완전히도 하나님을 떠나지 않았으므로, 하나님도 빠르게도 완전히도 왕국을 그에게서 취하지 않으셨다.

하나님이 은혜로이 솔로몬에게 보내신 이 메시지 — 그의 양심을 깨우고 그를 회개로 이끄시기 위한 — 를 받은 후, 우리는 그가 하나님 앞에 자신을 낮추고, 자신의 죄를 고백하며, 용서를 구하고, 의무로 돌아왔으리라 희망할 이유가 있다. 그가 전도서에서 자신의 어리석음과 미련함을 씁쓸하게 탄식하고(전도서 7:25-26), 다가올 심판을 두려워하며 다른 이들에게 하나님을 경외하고 그의 계명을 지키도록 경고한 것은 다윗의 회개 시편과는 성격이 다르나, 죄를 인하여 마음이 상하고 돌아선 진정한 표지였다. 하나님의 은혜는 그의 백성 안에서 다양한 방식으로 역사한다. 이처럼 솔로몬이 넘어졌으나 아주 쓰러지지는 않았다. 하나님이 다윗에게 그에 관하여 말씀하신 것이 이루어졌다. "내가 사람의 막대기와 인생의 채찍으로 그를 징계하리니 나의 은혜는 그에게서 떠나지 않을 것이라"(사무엘하 7:14-15). 하나님은 사랑하시는 자들이 죄에 빠지는 것을 허용하실지라도, 그 죄 안에 그대로 누워 있도록 내버려 두지는 않으신다.

솔로몬의 타락은 그의 개인적 성품에 오점이요 큰 불명예이지만, 그의 통치의 성격을 완전히 무너뜨리지는 않았다. 후에 왕들이 다윗과 솔로몬의 길로 행하는 동안 선을 행하였다고 기록되었기 때문이다(역대하 11:17). 그러나 성령은 그의 회복을 명시적으로 기록하는 것이 적절하다고 여기지 않으시고, 그것을 불확실한 채로 남겨 두셨다. 이것은 다른 이들에게 회개할 것을 믿고 죄를 짓지 말라는 경고이다. 하나님이 그들에게 회개를 주실지, 혹은 주신다 해도 그들 자신이나 다른 이들에게 그 증거를 주실지는 불확실하기 때문이다. 죄책은 없어질 수 있으나 수치는 남을 수 있다.

원주석

14~25절 카드 ↗

Solomon's Adversaries. . 14 And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king's seed in Edom. 15 For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the slain, after he had smitten every male in Edom; 16 (For six months did Joab remain there with all Israel, until he had cut off every male in Edom:) 17 That Hadad fled, he and certain Edomites of his father's servants with him, to go into Egypt; Hadad being yet a little child. 18 And they arose out of Midian, and came to Paran: and they took men with them out of Paran, and they came to Egypt, unto Pharaoh king of Egypt; which gave him a house, and appointed him victuals, and gave him land. 19 And Hadad found great favour in the sight of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen. 20 And the sister of Tahpenes bare him Genubath his son, whom Tahpenes weaned in Pharaoh's house: and Genubath was in Pharaoh's household among the sons of Pharaoh. 21 And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh, Let me depart, that I may go to mine own country. 22 Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered, Nothing: howbeit let me go in any wise. 23 And God stirred him up another adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah: 24 And he gathered men unto him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus. 25 And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad did: and he abhorred Israel, and reigned over Syria. While Solomon kept closely to God and to his duty there was no adversary nor evil occurrent ( 1 Kings 5:4 ; 1 Kings 5:4 ), nothing to create him any disturbance or uneasiness in the least; but here we have an account of two adversaries that appeared against him, inconsiderable, and that could not have done any thing worth taking notice of if Solomon had not first made God his enemy. What hurt could Hadad or Rezon have done to so great and powerful a king as Solomon was if he had not, by sin, made himself mean and weak? And then those little people menace and insult him. If God be on our side, we need not fear the greatest adversary; but, if he be against us, he can made us fear the least, and the very grasshopper shall be a burden. Observe, I. Both these adversaries God stirred up, 1 Kings 11:14 ; 1 Kings 11:23 . Though they themselves were moved by principles of ambition or revenge, God made use of them to serve his design of correcting Solomon. The principal judgment threatened was deferred, namely, the rending of the kingdom from him, but he himself was made to fee the smart of the rod, for his greater humiliation. Note, Whoever are, in any way, adversaries to us, we must take notice of the hand of God stirring them up to be so, as he bade Shimei curse David; we must look through the instruments of our trouble to the author of it and hear the Lord's controversy in it. II. Both these adversaries had the origin of their enmity to Solomon and Israel laid in David's time, and in his conquests of their respective countries, 1 Kings 11:15 ; 1 Kings 11:24 . Solomon had the benefit and advantage of his father's successes both in the enlargement of his dominion and the increase of his treasure, and would never have known any thing but the benefit of them if he had kept closely to God; but now he finds evils to balance the advantages, and that David had made himself enemies, who were thorns in his sides. Those that are too free in giving provocation ought to consider that perhaps it may be remembered in time to come and returned with interest to theirs after them; having so few friends in this world, it is our wisdom not to make ourselves more enemies than we needs must. 1. Hadad, an Edomite, was an adversary to Solomon. We are not told what he did against him, nor which way he gave him disturbance, only, in general, that he was an adversary to him: but we are told, (1.) What induced him to bear Solomon a grudge. David had conquered Edom, 2 Samuel 8:14 . Joab put all the males to the sword, 1 Kings 11:15 ; 1 Kings 11:16 . A terrible execution he made, avenging on Edom their old enmity to Israel, yet perhaps with too great a severity. From this general slaughter, while Joab was burying the slain (for he left not any alive of their own people to bury them, and buried they must be, or they would be an annoyance to the country, Ezekiel 39:12 ), Hadad, a branch of the royal family, then a little child, was taken and preserved by some of the king's servants, and conveyed to Egypt, 1 Kings 11:17 ; 1 Kings 11:17 . They halted by the way, in Midian first, and then in Paran, where they furnished themselves with men, not to fight for them or force their passage, but to attend them, that their young master might go into Egypt with an equipage agreeable to his quality. There he was kindly sheltered and entertained by Pharaoh, as a distressed prince, as well provided for, and so recommended himself that, in process of time, he married the queen's sister ( 1 Kings 11:19 ; 1 Kings 11:19 ), and by her had a child, which the queen herself conceived such a kindness for that she brought him up in Pharaoh's house, among the king's children. (2.) What enabled him to do Solomon a mischief. Upon the death of David and Joab, he returned to his own country, in which, it should seem, he settled and remained quiet while Solomon continued wise and watchful for the public good, but from which he had opportunity of making inroads upon Israel when Solomon, having sinned away his wisdom as Samson did his strength (and in the same way), grew careless of public affairs, was off his guard himself, and had forfeited the divine protection. What vexation Hadad gave to Solomon we are not here told, but only how loth Pharaoh was to part with him and how earnestly he solicited his stay ( 1 Kings 11:22 ; 1 Kings 11:22 ): What hast thou lacked with me? "Nothing," says Hadad; "but let me go to my own country, my native air, my native soil." Peter Martyr has a pious reflection upon this: "Heaven is our home, and we ought to keep up a holy affection to that, and desire towards it, even when the world, the place of our banishment, smiles most upon us." Does it ask, What have you lacked, that you are so willing to be gone? We may answer, "Nothing that the world can do for us; but still let us go thither, where our hope, and honour, and treasure are." 2. Rezon, a Syrian, was another adversary to Solomon. When David conquered the Syrians, he headed the remains, lived at large by spoil and rapine, till Solomon grew careless, and then he got possession of Damascus, reigned there ( 1 Kings 11:24 ; 1 Kings 11:24 ) and over the country about ( 1 Kings 11:25 ; 1 Kings 11:25 ), and he created troubles to Israel, probably in conjunction with Hadad, all the days of Solomon (namely, after his apostasy), or he was an enemy to Israel during all Solomon's reign, and upon all occasions vented his then impotent malice against them, but till Solomon's revolt, when his defence had departed from him, he could not do them any mischief. It is said of him that he abhorred Israel. Other princes loved and admired Israel and Solomon, and courted their friendship, but here was one that abhorred them. The greatest and best of princes and people, however much they may in general be respected, will yet perhaps be hated and abhorred by some. return to ' Top of Page ' <a name="verses-26-40" class="com-number"

Pericope (part_of)

절 (explains)

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솔로몬이 하나님과 그의 의무에 충실히 머물러 있었을 때는 원수도 없고 재앙도 없었다(열왕기상 5:4). 그러나 여기서 우리는 그에게 맞선 두 원수를 만난다. 솔로몬이 먼저 하나님을 원수로 삼지 않았다면, 이 사람들이 그처럼 위대하고 강한 왕에게 무슨 해를 끼칠 수 있었겠는가? 하나님이 우리 편이시면 가장 큰 원수도 두려워할 필요가 없다. 하지만 그분이 우리를 대적하시면, 그분은 우리가 가장 작은 자도 두려워하게 만드실 수 있다.

I. 두 원수 모두 하나님이 일으키셨다(열왕기상 11:14, 23). 그들 자신은 야망이나 복수심으로 움직였지만, 하나님은 그들을 솔로몬을 징계하시는 도구로 사용하셨다. 가장 무거운 심판인 왕국을 빼앗는 일은 뒤로 미루어졌으나, 솔로몬 자신은 더 큰 겸비를 위해 채찍의 고통을 직접 느껴야 했다. 누가 어떤 방식으로든 우리의 원수가 된다면, 우리는 그것을 일으키신 하나님의 손을 인식해야 한다. 우리의 환난의 도구들을 바라보면서 그 저자이신 분을 바라보아야 하고, 그 안에서 여호와의 견책을 들어야 한다.

II. 두 원수 모두 다윗 시대에, 그가 각자의 나라를 정복한 일에서 이스라엘에 대한 적개심의 기원을 두고 있었다(열왕기상 11:15, 24). 솔로몬은 아버지의 성공으로 인한 유익, 즉 영토 확장과 재물 증가를 누렸다. 그러나 이제 그는 다윗이 스스로 원수를 만들었으며, 그 원수들이 그의 옆구리의 가시가 되었음을 발견한다. 이 세상에서 친구가 너무 없으니, 필요 이상으로 더 많은 원수를 만들지 않는 것이 지혜이다.

1. 에돔 사람 하닷이 솔로몬의 원수였다. 우리는 그가 솔로몬에게 무엇을 했는지, 어떤 방식으로 그를 괴롭혔는지는 듣지 못하고, 다만 그가 그의 원수였다는 것만 듣는다. 그러나 그가 원한을 품게 된 이유와 그가 어떤 처지로 솔로몬을 해할 힘을 갖게 되었는지는 들을 수 있다.

(1) 원한의 동기: 다윗이 에돔을 정복하였다(사무엘하 8:14). 요압이 모든 남자를 칼로 죽였다(열왕기상 11:15-16). 이 일반적인 학살에서, 요압이 죽은 자들을 장사 지내는 동안 — 그는 자기 백성 중 아무도 살려 두지 않아서 그 나라를 묻기 위해 그들이 있어야 했고, 묻지 않으면 그 나라가 역병이 될 것이었다(에스겔 39:12) — 왕가의 자손인 하닷이 어린 아이였을 때 왕의 신하 중 몇 사람에 의해 구출되어 이집트로 피신하였다(열왕기상 11:17). 그들은 길에 미디안과 바란에 들러 잠시 머물렀는데, 거기서 사람들을 데려갔다. 싸우기 위해서가 아니라 어린 주인이 자기 신분에 어울리는 수행원을 거느리고 이집트에 들어가기 위함이었다. 거기서 바로에게 친절히 보호와 대접을 받았고, 세월이 지나 왕비의 언니와 결혼하였다(열왕기상 11:19). 왕비가 그의 아들을 너무 사랑하여 바로의 집에서 바로의 아들들 가운데서 키웠다.

(2) 능력: 다윗과 요압이 죽었다는 소식을 듣고 고국으로 돌아왔다. 솔로몬이 계속 지혜롭고 공익을 위해 깨어 있을 때는 조용히 머물렀던 것 같으나, 솔로몬이 삼손처럼 지혜를 잃고(같은 방식으로) 공적 문제에 부주의해졌을 때 이스라엘을 공격할 기회를 얻었다. 하닷이 솔로몬에게 얼마나 골칫거리를 주었는지는 여기에 기록되지 않고, 다만 바로가 그를 내보내기를 얼마나 꺼렸는지와 그가 얼마나 간절히 머물기를 요청했는지만 기록된다(열왕기상 11:22). "네가 나와 함께 있는 동안 무엇이 부족했느냐?" 하닷은 "아무것도 부족하지 않았으나, 그래도 고향으로 보내 주십시오"라고 답하였다. 페트루스 마르티루스(Peter Martyr)는 이에 대해 경건한 반성을 남겼다. "하늘이 우리의 고향이며, 세상 — 우리가 유배된 이 곳 — 이 우리에게 아무리 미소 지어도, 거기를 향한 거룩한 애정과 사모함을 지켜야 한다."

2. 시리아 사람 르손이 솔로몬의 또 다른 원수였다. 다윗이 시리아 사람들을 정복했을 때, 그는 잔당을 이끌며 약탈로 살다가, 솔로몬이 부주의해졌을 때 다마스쿠스를 차지하고 거기서 왕이 되었다(열왕기상 11:24-25). 그는 배교 이후 솔로몬의 모든 날 동안 이스라엘을 괴롭혔다. 그는 이스라엘을 미워하였다. 다른 방백들은 이스라엘과 솔로몬을 사랑하고 우러러 그 우정을 구하였으나, 여기 이스라엘을 미워하고 혐오한 자가 있었다. 아무리 존경받는 왕이나 백성도 어떤 이들에게는 미움과 혐오를 받을 수 있다.

원주석

26~40절 카드 ↗

Jeroboam's Promotion Foretold. . 26 And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon's servant, whose mother's name was Zeruah, a widow woman, even he lifted up his hand against the king. 27 And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father. 28 And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph. 29 And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: 30 And Ahijah caught the new garment that was on him, and rent it in twelve pieces: 31 And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD , the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: 32 (But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:) 33 Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. 34 Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose, because he kept my commandments and my statutes: 35 But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes. 36 And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 37 And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. 38 And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. 39 And I will for this afflict the seed of David, but not for ever. 40 Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. We have here the first mention of that infamous name Jeroboam the son of Nebat, that made Israel to sin; he is here brought upon the stage as an adversary to Solomon, whom God had expressly told ( 1 Kings 11:11 ; 1 Kings 11:11 ) that he would give the greatest part of his kingdom to his servant, and Jeroboam was the man. We have here an account, I. Of his extraction, 1 Kings 11:26 ; 1 Kings 11:26 . He was of the tribe of Ephraim, he next in honour to Judah. His mother was a widow, to whom Providence had made up the loss of a husband in a son that was active and ingenious, and (we may suppose) a great support and comfort to her. II. Of his elevation. It was Solomon's wisdom, when he had work to do, to employ proper persons in it. He observed Jeroboam to be a very industrious young man, one that minded his business, took a pleasure in it, and did it with all his might, and therefore he gradually advanced him, till at length he made him receiver-general for the two tribes of Ephraim and Manasseh, or perhaps put him into an office equivalent to that of lord-lieutenant of those two counties, for he was ruler of the burden, or tribute, that is, either of the taxes or of the militia of the house of Joseph. Note, Industry is the way to preferment. Seest thou a man diligent in his business, that will take care and pains, and go through with it? he shall stand before kings, and not always be on the level with mean men. Observe a difference between David, and both his predecessor and his successor: when Saul saw a valiant man he took him to himself ( 1 Samuel 14:52 ); when Solomon saw an industrious man he preferred him; but David's eyes were upon the faithful in the land, that they might dwell with him: if he saw a godly man, he preferred him, for he was a man after God's own heart, whose countenance beholds the upright. III. Of his designation to the government of the ten tribes after the death of Solomon. Some think he was himself plotting against Solomon, and contriving to rise to the throne, that he was turbulent and aspiring. The Jews say that when he was employed by Solomon in building Millo he took opportunities of reflecting upon Solomon as oppressive to his people, and suggesting that which would alienate them from his government. It is not indeed probable that he should say much to that purport, for Solomon would have got notice of it, and it would have hindered his preferment; but it is plainly intimated that he had it in his thoughts, for the prophet tells him ( 1 Kings 11:37 ; 1 Kings 11:37 ), Thou shalt reign according to all that thy soul desireth. But this was the cause, or rather this was the story, of the lifting up of his hand against the king: Solomon made him ruler over the tribes of Joseph, and, as he was going to take possession of his government, he was told by a prophet in God's name that he should be king, which emboldened him to aim high, and in some instances to oppose the king and give him vexation. 1. The prophet by whom this message was sent was Ahijah of Shiloh; we shall read of him again, 1 Kings 14:2 ; 1 Kings 14:2 . It seems, Shiloh was not so perfectly forsaken and forgotten of God but that, in remembrance of the former days, it was blessed with a prophet. He delivered his message to Jeroboam in the way, his servants being probably ordered to retire, as in a like case ( 1 Samuel 9:27 ), when Samuel delivered his message to Saul. God's word was not the less sacred and sure for being delivered to him thus obscurely, under a hedge it may be. 2. The sign by which it was represented to him was the rending of a garment into twelve pieces, and giving him ten, 1 Kings 11:30 ; 1 Kings 11:31 . It is not certain whether the garment was Jeroboam's, as is commonly taken for granted, or Ahijah's, which is more probable: He (that is, the prophet) had clad himself with a new garment, on purpose that he might with it give him a sign. The rending of the kingdom from Saul was signified by the rending of Samuel's mantle, not Saul's, 1 Samuel 15:27 ; 1 Samuel 15:28 . And it was more significant to give Jeroboam ten pieces of that which was not his own before than of that which was. The prophets, both true and false, used such signs, even in the New Testament, as Agabus, Acts 21:10 ; Acts 21:11 . 3. The message itself, which is very particular, (1.) He assures him that he shall be king over ten of the twelve tribes of Israel, 1 Kings 11:31 ; 1 Kings 11:31 . The meanness of his extraction and employment shall be no hindrance to his advancement, when the God of Israel says (by whom kings reign), I will give ten tribes unto thee. (2.) He tells him the reason; not for his good character or deserts, but for the chastising of Solomon's apostasy: "Because he, and his family, and many of his people with him, have forsaken me, and worshipped other gods, " 1 Kings 11:33 ; 1 Kings 11:33 . It was because they had done ill, not because he was likely to do much better. Thus Israel must know that it is not for their righteousness that they are made masters of Canaan, but for the wickedness of the Canaanites, Deuteronomy 9:4 . Jeroboam did not deserve so good a post, but Israel deserved so bad a prince. In telling him that the reason why he rent the kingdom from the house of Solomon was because they had forsaken God, he warns him to take heed of sinning away his preferment in like manner. (3.) He limits his expectations to the ten tribes only, and to them in reversion after the death of Solomon, lest he should aim at the whole and give immediate disturbance to Solomon's government. He is here told, [1.] That two tribes (called here one tribe, because little Benjamin was in a manner lost in the thousands of Judah) should remain sure to the house of David, and he must never make any attempt upon them: He shall have one tribe ( 1 Kings 11:32 ; 1 Kings 11:32 ), and again ( 1 Kings 11:36 ; 1 Kings 11:36 ), That David may have a lamp, that is, a shining name and memory ( Psalms 132:17 ), and his family, as a royal family, may not be extinct. He must not think that David was rejected, as Saul was. No, God would not take his loving-kindness from him, as he did from Saul. The house of David must be supported and kept in reputation, for all this, because out of it the Messiah must arise. Destroy it not, for that blessing is in it. [2.] That Solomon must keep possession during his life, 1 Kings 11:34 ; 1 Kings 11:35 . Jeroboam therefore must not offer to dethrone him, but wait with patience till his day shall come to fall. Solomon shall be prince, all the days of his life, not for his own sake (he had forfeited his crown to the justice of God), but for David my servant's sake, because he kept my commandments. Children that do not tread in their parents' steps yet often fare the better in this world for their good parents' piety. (4.) He gives him to understand that he will be upon his good behaviour. The grant of the crown must run quamdiu se bene gesserit--during good behaviour. "If thou wilt do what is right in my sight, I will build thee a sure house, and not otherwise" ( 1 Kings 11:38 ; 1 Kings 11:38 ), intimating that, if he forsook God, even his advancement to the throne would in time lay his family in the dust; whereas the seed of David, though afflicted, should not be afflicted for ever ( 1 Kings 11:39 ; 1 Kings 11:39 ), but should flourish again, as it did in many of the illustrious kings of Judah, who reigned in glory when Jeroboam's family was extirpated. IV. Jeroboam's flight into Egypt, 1 Kings 11:40 ; 1 Kings 11:40 . In some way or other Solomon came to know of all this, probably from Jeroboam's own talk of it; he could not conceal it as Saul did, nor keep his own counsel; if he had, he might have staid in his country, and been preparing there for his future advancement; but letting it be known, 1. Solomon foolishly sought to kill his successor. Had not he taught others that, whatever devices are in men's hearts, the counsel of the Lord shall stand? And yet does he himself think to defeat that counsel? 2. Jeroboam prudently withdrew into Egypt. Though God's promise would have secured him any where, yet he would use means for his own preservation, and was content to live in exile and obscurity for a while, being sure of a kingdom at last. And shall not we be so, who have a better kingdom in reserve? return to ' Top of Page ' <a name="verses-41-43" class="com-number"

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여기서는 그 악명 높은 이름, 이스라엘로 하여금 죄를 범하게 한 느밧의 아들 여로보암이 처음 등장한다. 그는 솔로몬의 원수로 무대에 등장하며, 하나님은 이미 솔로몬에게(열왕기상 11:11), 자신의 왕국의 가장 큰 부분을 그의 신하에게 주겠다고 분명히 말씀하셨는데, 그 신하가 바로 여로보암이었다.

I. 그의 출신(열왕기상 11:26). 그는 에브라임 지파 출신이며, 유다 다음으로 명예로운 지파이다. 그의 어머니는 과부였는데, 섭리는 남편을 잃은 그 어머니에게 활동적이고 명석한 아들을 통해 그 손실을 보충해 주셨다.

II. 그의 승진. 솔로몬은 일을 할 때 적합한 사람을 쓸 줄 알았다. 그는 여로보암이 매우 부지런한 젊은이임을 알아보았다. 일을 열심히 하고, 그 안에서 기쁨을 찾으며, 온 힘을 다하는 자였다. 그리하여 점점 그를 승진시켜 마침내 에브라임과 므낫세 두 지파의 세금 수취인 혹은 그에 준하는 직책에 앉혔다. 부지런함이 승진의 길임을 주목하라. "자기 일에 능숙한 사람을 보라. 그는 왕 앞에 서게 될 것이다."

III. 솔로몬 사후 열 지파를 다스리게 될 것에 대한 예고. 어떤 이들은 그가 스스로 솔로몬에 반하여 음모를 꾸미며 왕좌를 노리고 있었다고 생각한다. 유대인들은 그가 밀로 공사에 참여하면서 솔로몬이 백성에게 압제적이라고 비방하고 그의 통치에 대한 민심을 멀어지게 하는 말을 할 기회를 찾았다고 말한다. 그런 말을 많이 했을 가능성은 크지 않다. 그러나 선지자가 그에게 "네 영혼이 바라는 대로 왕이 되리라"(열왕기상 11:37)고 말한 것을 보면 그것이 그의 마음속에 있었음은 분명히 암시된다. 그가 요셉 지파를 다스리게 되고, 그 직책을 맡으러 가다가 하나님의 이름으로 선지자에게서 왕이 될 것이라는 말을 들었을 때, 그것이 그를 담대하게 만들어 솔로몬을 대적하는 일에 나서게 하였다.

1. 이 메시지를 전한 선지자는 실로 사람 아히야였다(열왕기상 14:2에서 다시 만날 것이다). 실로는 하나님께 완전히 잊혀지지 않았으니, 지난 날을 기억하심으로 여전히 선지자의 복을 받았다. 그는 사울에게 메시지를 전했을 때처럼 종들을 물러나게 하고(사무엘상 9:27), 길에서 여로보암에게 은밀히 메시지를 전하였다.

2. 그것을 나타낸 표징은 겉옷을 열두 조각으로 찢어 열 조각을 주는 것이었다(열왕기상 11:30-31). 그 옷이 일반적으로 생각하듯 여로보암의 것인지, 아니면 더 가능성이 있듯 아히야의 것인지는 확실하지 않다. 본문은 "그(선지자)가 새 옷을 입었다"고 하여, 그것으로 표징을 주기 위해 일부러 입었음을 암시한다. 사울에게서 왕국을 빼앗는 것은 사울의 겉옷이 아닌 사무엘의 겉옷이 찢김으로 표징되었다(사무엘상 15:27-28). 새 예언자들은 참 예언자든 거짓 예언자든 그런 표징을 사용하였고, 신약에서도 아가보가 그러하였다(사도행전 21:10-11).

3. 메시지 자체는 매우 구체적이다.

(1) 그에게 이스라엘 열두 지파 중 열 지파를 다스리게 될 것을 확언한다(열왕기상 11:31). 그의 미천한 출신과 신분이 그의 승진의 장애가 되지 않을 것이니, 왕들이 통치하게 하시는 이스라엘의 하나님께서 "내가 네게 열 지파를 주겠노라"고 말씀하셨기 때문이다.

(2) 그 이유를 알려 주되, 그의 선한 성품이나 공적 때문이 아니라 솔로몬의 배교를 징계하기 위한 것임을 밝힌다. "그와 그의 가문과 그와 함께한 많은 백성이 나를 버리고 다른 신들을 섬겼기 때문이다"(열왕기상 11:33). 이것은 그들이 악을 행했기 때문이지, 여로보암이 더 잘할 것이기 때문이 아니었다. 이스라엘은 가나안인들의 악 때문에 가나안을 얻게 됨을 알아야 했다(신명기 9:4). 여로보암은 그 좋은 직책을 받을 자격이 없었으나, 이스라엘은 그런 나쁜 왕을 받을 만하였다. 하나님이 솔로몬 가문에서 왕국을 빼앗는 이유가 그들이 하나님을 버렸기 때문이라고 그에게 알림으로써, 그도 비슷하게 승진의 기회를 죄로 잃어버리지 않도록 경고하셨다.

(3) 그의 기대를 열 지파로 제한하고, 솔로몬이 죽은 후에야 받게 될 것임을 알려 줌으로써, 전부를 노리거나 솔로몬의 통치를 즉각 방해하려는 일이 없게 하였다. 그는 다윗의 집에 두 지파(여기서는 작은 베냐민이 유다의 수만 명 속에 묻혀 하나로 불렸다)가 확실히 남을 것이며 절대 그것에 손을 대서는 안 됨을 고지받았다. "그에게 한 지파가 있을 것이다"(열왕기상 11:32, 36). 이것은 다윗이 등불, 즉 빛나는 이름과 기억을 가지도록 하기 위함이며(시편 132:17), 그의 가문이 왕가로서 끊어지지 않도록 하기 위함이다. 다윗은 사울처럼 버림받은 것이 아니었다. 다윗의 집은 유지되고 명성을 지켜야 했으니, 그 안에서 메시아가 나오셔야 하기 때문이다. 그것을 망하게 하지 말라, 그 안에 복이 있으니.

(4) 그가 선행에 따라 대우받을 것임을 알게 한다. 왕관의 수여는 선행을 조건으로 이루어진다. "네가 내가 명하는 것을 듣고 내 길로 행하며 내 눈에 옳은 일을 하면, 내가 너와 함께하며 다윗에게 세워 준 것처럼 견고한 집을 세워 주겠다"(열왕기상 11:38). 만약 그가 하나님을 버리면 심지어 그의 왕좌에의 승진도 그의 가문을 결국 먼지 속에 눕힐 것임을 암시한다. 반면 다윗의 자손은 비록 고난을 받더라도 영원히 고난받지는 않을 것이며(열왕기상 11:39), 유다의 탁월한 왕들 중에 많은 이가 영광 중에 왕노릇 할 때 여로보암의 가문은 이미 멸절되어 있었던 것처럼 다시 번성할 것이었다.

IV. 여로보암의 이집트 도주(열왕기상 11:40). 어떤 경로로든 솔로몬이 이 모든 일을 알게 되었다. 아마도 여로보암 자신이 발설했을 것이다. 그는 사울처럼 숨기지 못하고 스스로의 비밀을 지키지 못하였다. 숨겼다면 고국에 머물며 미래의 승진을 준비할 수 있었겠지만, 알려진 바에,

1. 솔로몬은 어리석게도 자기 후계자를 죽이려 하였다. 그는 다른 이들에게 하나님의 뜻은 서게 될 것이라고 가르치지 않았던가? 그러면서 그 자신은 그 뜻을 무너뜨리려 하였는가?

2. 여로보암은 현명하게 이집트로 피신하였다. 하나님의 약속이 어디서든 그를 지켜 주었겠지만, 그는 스스로를 보존하기 위한 수단을 사용하였고, 마지막에 왕국이 확실하므로 잠시 유배와 무명의 삶을 살았다. 더 좋은 왕국을 예비하여 두고 있는 우리도 그러해야 하지 않겠는가?

원주석

41~43절 카드 ↗

The Death of Solomon. . 41 And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? 42 And the time that Solomon reigned in Jerusalem over all Israel was forty years. 43 And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. We have here the conclusion of Solomon's story, and in it, 1. Reference is had to another history then extant, but (not being divinely inspired) since lost, the Book of the Acts of Solomon, 1 Kings 11:41 ; 1 Kings 11:41 . Probably this book was written by a chronologer or historiographer, whom Solomon employed to write his annals, out of which the sacred writer extracted what God saw fit to transmit to the church. 2. A summary of the years of his reign ( 1 Kings 11:42 ; 1 Kings 11:42 ): He reigned in Jerusalem (not, as his father, part of his time in Hebron and part in Jerusalem), over all Israel (not as his son, and his father in the beginning of his time, over Judah only), forty years. His reign was as long as his father's, but not his life. Sin shortened his days. 3. His death and burial, and his successor, 1 Kings 11:43 ; 1 Kings 11:43 . (1.) He followed his fathers to the grave, slept with them, and was buried in David's burying-place, with honour no doubt. (2.) His son followed him in the throne. Thus the graves are filling with the generations that go off, and houses are filling with those that are growing up. As the grave cries, "Give, give," so land is never lost for want of an heir. return to ' Top of Page ' 1 Kings 1Ki 10 1 Kings 1Ki 1 Kings 1Ki 12 Footnotes: Copyright Statement These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website. Bibliographical Information Henry, Matthew. "Complete Commentary on 1 Kings 11". 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Chronicles",url:"2-chronicles",abbr:"2Ch",sl:"2ch",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31,32,33,34,35,36]},{num:14,name:"Ezra",url:"ezra",abbr:"Ezr",sl:"ezr",ch:[1,2,3,4,5,6,7,8,9,10]},{num:15,name:"Nehemiah",url:"nehemiah",abbr:"Neh",sl:"ne",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13]},{num:16,name:"Esther",url:"esther",abbr:"Est",sl:"es",ch:[1,2,3,4,5,6,7,8,9,10]},{num:17,name:"Job",url:"job",abbr:"Job",sl:"job",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31,32,33,34,35,36,37,38,39,40,41,42]},{num:18,name:"Psalms",url:"psalms",abbr:"Psa",sl:"ps",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31,32,33,34,35,36,37,38,39,40,41,42,43,44,45,46,47,48,49,50,51,52,53,54,55,56,57,58,59,60,61,62,63,64,65,66,67,68,69,70,71,72,73,74,75,76,77,78,79,80,81,82,83,84,85,86,87,88,89,90,91,92,93,94,95,96,97,98,99,100,101,102,103,104,105,106,107,108,109,110,111,112,113,114,115,116,117,118,119,120,121,122,123,124,125,126,127,128,129,130,131,132,133,134,135,136,137,138,139,140,141,142,143,144,145,146,147,148,149,150]},{num:19,name:"Proverbs",url:"proverbs",abbr:"Pro",sl:"pr",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31]},{num:20,name:"Ecclesiastes",url:"ecclesiastes",abbr:"Ecc",sl:"ec",ch:[1,2,3,4,5,6,7,8,9,10,11,12]},{num:21,name:"Song of 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Corinthians",url:"1-corinthians",abbr:"1Co",sl:"1co",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16]},{num:46,name:"2 Corinthians",url:"2-corinthians",abbr:"2Co",sl:"2co",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13]},{num:47,name:"Galatians",url:"galatians",abbr:"Gal",sl:"ga",ch:[1,2,3,4,5,6]},{num:48,name:"Ephesians",url:"ephesians",abbr:"Eph",sl:"eph",ch:[1,2,3,4,5,6]},{num:49,name:"Philippians",url:"philippians",abbr:"Phi",sl:"php",ch:[1,2,3,4]},{num:50,name:"Colossians",url:"colossians",abbr:"Col",sl:"col",ch:[1,2,3,4]},{num:51,name:"1 Thessalonians",url:"1-thessalonians",abbr:"1Th",sl:"1th",ch:[1,2,3,4,5]},{num:52,name:"2 Thessalonians",url:"2-thessalonians",abbr:"2Th",sl:"2th",ch:[1,2,3]},{num:53,name:"1 Timothy",url:"1-timothy",abbr:"1Ti",sl:"1ti",ch:[1,2,3,4,5,6]},{num:54,name:"2 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curWidth,curHeight,curTop,curLeft,masWidth,masHeight,sliderHeight=window.innerHeight-300,sliderTop=(window.innerHeight-sliderHeight)/2,popTop,popLeft,popWidth,popHeight,verse_selected,comsec,comlang,comabbr,translang,transabbr,translation_scope,sections=[],commentaries=[],languages=[],bibles=[],langtrans=default_langtrans.split('_'),language=langtrans[0],translation=langtrans[1];book=cur_com_bn,chapter=cur_com_cn,verse=cur_com_vs; function _ts_el(tag,opts){var el=document.createElement(tag);opts=opts||{};if(opts.cls){el.className=opts.cls;}if(opts.html!=null){el.innerHTML=opts.html;}if(opts.text!=null){el.textContent=opts.text;}if(opts.data){for(var k in opts.data){if(opts.data.hasOwnProperty(k)){el.setAttribute('data-'+k,opts.data[k]);}}}if(opts.style){for(var s in opts.style){if(opts.style.hasOwnProperty(s)){el.style[s]=opts.style[s];}}}if(opts.click){el.addEventListener('click',opts.click);}return el;} function getBible_data(t){var keys=t.split(',');keys.forEach(function(key){if(key==='com'){_ts_loadCom();}if(key==='bib'){_ts_loadBib();}});} function _ts_loadCom(){var commEl=document.querySelector('.commentary');comsec=commEl?commEl.getAttribute('data-com-sec'):'';comlang=commEl?commEl.getAttribute('data-com-lang'):'';comabbr=commEl?commEl.getAttribute('data-com-abbr'):'';var qs='bk='+encodeURIComponent(cur_com_bn)+'&ch='+encodeURIComponent(cur_com_cn)+'&vs='+encodeURIComponent(cur_com_vs)+'&cs='+encodeURIComponent(comsec)+'&cl='+encodeURIComponent(comlang)+'&ca='+encodeURIComponent(comabbr);fetch('/cgi-bin/bible/getBible_data.cgi?'+qs).then(function(r){return r.text();}).then(function(text){var doc=new DOMParser().parseFromString(text,'text/xml');var sn=_ts_xmlSplit(doc,'sn');var sa=_ts_xmlSplit(doc,'sa');var sf=_ts_xmlSplit(doc,'sf');for(var i=0;i u?o(n,r,t,e,u+1):0:0==i?1:-1}(o,n,r,t,0)})} var TS_PARENT_MODE={commentary:'section',translation:'language',chapter:'book',verse:'chapter'}; function _ts_isPerVerseUrl(path){var slash=path.lastIndexOf('/');if(slash =stem.length-1){return false;}return _ts_isAllDigits(stem.substring(0,dash))&&_ts_isAllDigits(stem.substring(dash+1));} function _ts_isAllDigits(s){if(!s||!s.length){return false;}for(var i=0;i 57){return false;}}return true;} function _ts_buildOverlay(){document.documentElement.style.overflowY='hidden';document.body.style.overflowY='hidden';updateSizes('470','650');var overlay=_ts_el('div',{cls:'overlayMaster',style:{top:curTop+'px',left:curLeft+'px',width:'100%',height:'100%'}});document.body.appendChild(overlay);var popup=_ts_el('div',{cls:'popupDiv noselect',style:{left:popLeft+'px',top:popTop+'px',width:popWidth+'px',height:popHeight+'px'}});overlay.appendChild(popup);} function _ts_buildHeader(mode){var parent=TS_PARENT_MODE[mode];var popup=document.querySelector('.popupDiv');var titleBar=_ts_el('div',{cls:'popupDiv-title'});popup.appendChild(titleBar);var prevBtn=_ts_el('span',{cls:'popupDiv-title-prev 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0);}else{takesVerse=(parseInt(verse,10)>0);}if(takesVerse){translationSelector_menu('verse');}else{_ts_sendThemBack('reference-noverse');}}});}if(mode==='verse'){return _ts_el('div',{cls:'popupDiv-item clickable selector-chapter',data:{number:o},html:o,click:function(){_ts_removeOverlay();verse=parseInt(this.getAttribute('data-number'),10);_ts_sendThemBack('reference-verse');}});}if(mode==='language'){return _ts_el('div',{cls:'popupDiv-item clickable selector-languages',data:{'trans-lang':items[o].abbr},html:items[o].name,click:function(){_ts_removeOverlay();translang=this.getAttribute('data-trans-lang');translationSelector_menu('translation');}});}if(mode==='translation'){return _ts_el('div',{cls:'popupDiv-item clickable selector-translation',data:{'trans-abbr':items[o].trans},html:items[o].name,click:function(){_ts_removeOverlay();transabbr=this.getAttribute('data-trans-abbr');_ts_sendThemBack('translation');}});}} function _ts_sendThemBack(reason){var 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Pericope (part_of)

절 (explains)

bible-text/1ki-11-41, bible-text/1ki-11-42, bible-text/1ki-11-43

Source

여기에 솔로몬 이야기의 결말이 있다.

1. 당시에 현존했으나 (신적 영감이 없어) 이후 사라진 다른 역사책이 언급된다. 곧 솔로몬의 행적록이다(열왕기상 11:41). 이 책은 아마도 솔로몬이 고용한 연대기 편찬자나 역사가에 의해 기록되었을 것이며, 성경 기자는 하나님이 교회에 전달하기에 적합하다고 보신 것들을 그 책에서 발췌하였다.

2. 그의 통치 연수의 요약(열왕기상 11:42). 그는 예루살렘에서 — 그의 아버지처럼 일부는 헤브론에서 일부는 예루살렘에서 왕 노릇 한 것이 아니라 — 온 이스라엘을 다스렸으니 — 그의 아들이나 초기의 그의 아버지처럼 유다만 다스린 것이 아니라 — 사십 년을 다스렸다. 그의 재위 기간은 그의 아버지와 같았으나, 수명은 그렇지 않았다. 죄가 그의 날들을 단축하였다.

3. 그의 죽음과 장사, 그리고 후계자(열왕기상 11:43).

(1) 그는 조상들의 뒤를 따라 무덤으로 갔으니, 그들과 함께 잠들었고, 의심할 여지 없이 영예롭게 다윗의 묘에 장사되었다.

(2) 그의 아들이 그의 뒤를 이어 왕위에 앉았다. 이처럼 무덤은 사라져 가는 세대들로 채워지고, 가문은 성장하는 세대들로 채워진다. 무덤이 "달라, 달라" 하듯이, 상속자가 없어서 땅을 잃는 법은 없다.

원주석

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